the Week of Proper 26 / Ordinary 31
Click here to join the effort!
Read the Bible
Easy-to-Read Version
Genesis 27:21
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- DailyParallel Translations
Then Isaac said to Jacob, "Please come near, that I may feel you, my son, to know whether you are really my son Esau or not."
And Isaac said to Jacob, Come near, I pray you, that I may feel you, my son, whether you are my very son Esau or not.
Then Isaac said to Jacob, "Come near so I can touch you, my son. Then I will know if you are really my son Esau."
Then Isaac said to Jacob, "Come closer so I can touch you, my son, and know for certain if you really are my son Esau."
And Isaac said to Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou [art] my very son Esau, or not.
Isaac said to Jacob, "Please come near, that I may feel you, my son, whether you are really my son Esau or not."
But Isaac [wondered and] said to Jacob, "Please come close [to me] so that I may touch you, my son, and determine if you are really my son Esau or not."
And Isaac seide, My sone, come thou hidir, that Y touche thee, and that Y preue wher thou art my sone Esau, ethir nay.
And Isaac saith unto Jacob, `Come nigh, I pray thee, and I feel thee, my son, whether thou [art] he, my son Esau, or not.'
Then Isaac said to Jacob, "Please come closer so I can touch you, my son. Are you really my son Esau or not?"
"My son," Isaac said, "come closer, where I can touch you and find out if you really are Esau."
Yitz'chak said to Ya‘akov, "Come here, close to me, so I can touch you, my son, and know whether you are in fact my son ‘Esav or not."
And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
And Isaac said, Come near so that I may put my hand on you, my son, and see if you are truly my son Esau or not.
Then sayde Isahac vnto Iacob: Come neare, and I wyll feele thee my sonne, whether thou be my very sonne Esau, or not.
And Isaac said to Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be really my son Esau or not.
And Isaac said unto Jacob: 'Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.'
And Isaac saide vnto Iacob, Come neere, I pray thee, that I may feele thee, my sonne, whether thou bee my very sonne Esau, or not.
And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
Then Isaac said to Jacob, "Come near so I can touch you, my son, to know for sure if you are my son Esau or not."
Then Isaac said to Jacob, "Come near, that I may feel you, my son, to know whether you are really my son Esau or not."
Then said Isaac unto Jacob. Come near, I pray thee, that I may feel thee my son - whether, thou thyself, art my son Esau, or not.
Againe sayde Izhak vnto Iaakob, Come neere nowe, that I may feele thee, my sonne, whether thou be that my sonne Esau or not.
Then Isaac said to Jacob his son, Come near me, that I may feel you, my son, to know whether you are my son Esau or not.
Isaac said to Jacob, "Please come closer so that I can touch you. Are you really Esau?"
And Isaac said: Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or no.
Then Isaac said to Jacob, "Come near, that I may feel you, my son, to know whether you are really my son Esau or not."
And Isaac said to Jacob, Draw night to me, and I will feel thee, son, if thou art my son Esau or not.
And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
Then Isaac said to Jacob, “Please come closer so I can touch you, my son. Are you really my son Esau or not?”
Yitzchak said to Ya`akov, "Please come near, that I may feel you, my son, whether you are really my son Esav or not."
Then Isaac said to Jacob, "Please, come near and let me feel you, my son. Are you really my son Esau or not?"
And Isaac said to Jacob, Come near now and let me feel you, whether then you are my son Esau, or not.
The sayde Isaac vnto Iacob: Come neare my sonne, that I maye fele the, whether thou be my sonne Esau or not.
Isaac said, "Come close, son; let me touch you—are you really my son Esau?"
Then Isaac said to Jacob, "Please come close, so that I may feel you, my son, whether you are really my son Esau or not."
Isaac said to Jacob, "Please come near, that I may feel you, my son, whether you are really my son Esau or not."
Then Isaac said to Jacob, "Come closer so I can touch you and make sure that you really are Esau."
Then Isaac said to Jacob, "Please come close, that I may feel you, my son, whether you are really my son Esau or not."
Then Isaac said to Jacob, "Please come near, that I may feel you, my son, whether you are really my son Esau or not."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Come: Psalms 73:28, Isaiah 57:19, James 4:8
may feel: Genesis 27:12
Reciprocal: Genesis 27:19 - I am
Cross-References
If my father touches me, he will know that I am not Esau. Then he will not bless me—he will curse me because I tried to trick him."
As for me, all I need is to be close to God. I have made the Lord God my place of safety. And, God, I will tell about all that you have done.
I will teach them a new word: peace. I will give peace to those who are near and to those who are far away. I will heal them." The Lord himself said this.
Come near to God and he will come near to you. You are sinners, so clean sin out of your lives. You are trying to follow God and the world at the same time. Make your thinking pure.
Gill's Notes on the Bible
And Isaac said unto Jacob, come near, I pray thee, that I may feel thee, my son,.... Still suspecting some fraud in the case; and whereas he knew that Esau was a hairy man, and Jacob smooth, he thought by feeling he could discover the imposture, if there was any:
whether thou [be] my very son Esau, or not; which he still pretty much questioned.
Barnes' Notes on the Bible
- Isaac Blessing His Sons
The life of Isaac falls into three periods. During the first seventy-five years he is contemporary with his father. For sixty-one years more his son Jacob remains under the paternal roof. The remaining forty-four years are passed in the retirement of old age. The chapter before us narrates the last solemn acts of the middle period of his life.
Genesis 27:1-4
Isaac was old. - Joseph was in his thirtieth year when he stood before Pharaoh, and therefore thirty-nine when Jacob came down to Egypt at the age of one hundred and thirty. When Joseph was born, therefore, Jacob was ninety-one, and he had sojourned fourteen years in Padan-aram. Hence, Jacobâs flight to Laban took place when he was seventy-seven, and therefore in the one hundred and thirty-sixth year of Isaac. âHis eyes were dim.â Weakness and even loss of sight is more frequent in Palestine than with us. âHis older son.â Isaac had not yet come to the conclusion that Jacob was heir of the promise. The communication from the Lord to Rebekah concerning her yet unborn sons in the form in which it is handed down to us merely determines that the older shall serve the younger. This fact Isaac seems to have thought might not imply the transferrence of the birthright; and if he was aware of the transaction between Esau and Jacob, he may not have regarded it as valid. Hence, he makes arrangements for bestowing the paternal benediction on Esau, his older son, whom he also loves. âI am old.â At the age of one hundred and thirty-six, and with failing sight, he felt that life was uncertain. In the calmness of determination he directs Esau to prepare savory meat, such as he loved, that he may have his vigor renewed and his spirits revived for the solemn business of bestowing that blessing, which he held to be fraught with more than ordinary benefits.
Genesis 27:5-13
Rebekah forms a plan for diverting the blessing from Esau to Jacob. She was within hearing when the infirm Isaac gave his orders, and communicates the news to Jacob. Rebekah has no scruples about primogeniture. Her feelings prompt her to take measures, without waiting to consider whether they are justifiable or not, for securing to Jacob that blessing which she has settled in her own mind to be destined for him. She thinks it necessary to interfere that this end may not fail of being accomplished. Jacob views the matter more coolly, and starts a difficulty. He may be found out to be a deceiver, and bring his fatherâs curse upon him. Rebekah, anticipating no such issue; undertakes to bear the curse that she conceived would never come. Only let him obey.
Verse 14-29
The plan is successful. Jacob now, without further objection, obeys his mother. She clothes him in Esauâs raiment, and puts the skins of the kids on his hands and his neck. The camel-goat affords a hair which bears a great resemblance to that of natural growth, and is used as a substitute for it. Now begins the strange interview between the father and the son. âWho art thou, my son?â The voice of Jacob was somewhat constrained. He goes, however, deliberately through the process of deceiving his father. âArise, now, sit and eat.â Isaac was reclining on his couch, in the feebleness of advancing years. Sitting was the posture convenient for eating. âThe Lord thy God prospered me.â This is the bold reply to Isaacâs expression of surprise at the haste with which the dainty fare had been prepared. The bewildered father now puts Jacob to a severer test. He feels him, but discerns him not. The ear notes a difference, but the hand feels the hairy skin resembling Esauâs; the eyes give no testimony. After this the result is summarily stated in a single sentence, though the particulars are yet to be given. âArt thou my very son Esau?â A lurking doubt puts the definite question, and receives a decisive answer. Isaac then calls for the repast and partakes.
Genesis 27:26-29
He gives the kiss of paternal affection, and pronounces the benediction. It contains, first, a fertile soil. âOf the dew of heaven.â An abundant measure of this was especially precious in a country where the rain is confined to two seasons of the year. âOf the fatness of the earth;â a proportion of this to match and render available the dew of heaven. âCorn and wine,â the substantial products, implying all the rest. Second, a numerous and powerful offspring. âLet peoples serve theeâ - pre-eminence among the nations. âBe lord of thy brethrenâ - pre-eminence among his kindred. Isaac does not seem to have grasped the full meaning of the prediction, âThe older shall serve the younger.â Third, Prosperity, temporal and spiritual. He that curseth thee be cursed, and he that blesseth thee be blessed. This is the only part of the blessing that directly comprises spiritual things; and even this of a special form. It is to be recollected that it was Isaacâs intention to bless Esau, and he may have felt that Esau, after all, was not to be the progenitor of the holy seed. Hence, the form of expression is vague enough to apply to temporal things, and yet sufficiently comprehensive to embrace the infliction of the ban of sin, and the diffusion of the blessing of salvation by means of the holy seed.
Genesis 27:30-41
Esauâs blessing. Esau comes in, but it is too late. âWho then?â The whole illusion is dispelled from the mind of Isaac. âYea, blessed he shall be.â Jacob had no doubt perpetrated a fraud, at the instigation of his mother; and if Esau had been worthy in other respects, and above all if the blessing had been designed for him, its bestowment on another would have been either prevented or regarded as null and void. But Isaac now felt that, whatever was the misconduct of Jacob in interfering, and especially in employing unworthy means to accomplish his end, he himself was culpable in allowing carnal considerations to draw his preference to Esau, who was otherwise unworthy. He knew too that the paternal benediction flowed not from the bias of the parent, but from the Spirit of God guiding his will, and therefore when so pronounced could not be revoked. Hence, he was now convinced that it was the design of Providence that the spiritual blessing should fall on the line of Jacob. The grief of Esau is distressing to witness, especially as he had been comparatively blameless in this particular instance. But still it is to be remembered that his heart had not been open to the paramount importance of spiritual things. Isaac now perceives that Jacob has gained the blessing by deceit. Esau marks the propriety of his name, the wrestler who trips up the heel, and pleads pathetically for at least some blessing. His father enumerates what he has done for Jacob, and asks what more he can do for Esau; who then exclaims, âHast thou but one blessing?â
Genesis 27:39-41
At length, in reply to the weeping suppliant, he bestows upon him a characteristic blessing. âAway from the fatness.â The preposition (×× mıÌy) is the same as in the blessing of Jacob. But there, after a verb of giving, it had a partitive sense; here, after a noun of place, it denotes distance or separation; for example, Proverbs 20:3 The pastoral life has been distasteful to Esau, and so it shall be with his race. The land of Edom was accordingly a comparative wilderness (Malachi 1:3). âOn thy sword.â By preying upon others. âAnd thy brother shalt thou serve.â Edom was long independent; but at length Saul was victorious over them 1 Samuel 14:47, and David conquered them 2 Samuel 8:14. Then followed a long struggle, until John Hyrcanus, 129 b.c., compelled them to be circumcised and incorporated into Judaism. âBreak his yoke.â The history of Edom was a perpetual struggle against the supremacy of Israel. Conquered by Saul, subdued by David, repressed by Solomon, restrained after a revolt by Amaziah, they recovered their independence in the time of Ahab. They were incorporated into the Jewish state, and furnished it with the dynasty of princes beginning with Antipater. Esau was now exasperated against his brother, and could only compose his mind by resolving to slay him during the days of mourning after his fatherâs death.
Genesis 27:42-46
Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brotherâs anger. âThat which thou hast done to him.â Rebekah seems not to have been aware that she herself was the cause of much of the evil and of the misery that flowed from it. All the parties to this transaction are pursued by a retributive chastisement. Rebekah, especially, parts with her favorite son to meet him only after an absence of twenty years, if ever in this life. She is moreover grievously vexed with the connection which Esau formed with the daughters of Heth. She dreads a similar matrimonial alliance on the part of Jacob.
