the Week of Proper 26 / Ordinary 31
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Easy-to-Read Version
Genesis 27:28
Bible Study Resources
Concordances:
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- ChipParallel Translations
May God give you of the dew of heaven and of the fatness of the earth and plenty of grain and wine.
And God give you of the dew of heaven, And of the fatness of the earth, And plenty of grain and new wine.
May God give you plenty of rain and good soil so that you will have plenty of grain and new wine.
May God give you the dew of the sky and the richness of the earth, and plenty of grain and new wine.
Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
God give you of the dew of the sky, of the fatness of the earth, and plenty of grain and new wine.
Now may God give you of the dew of heaven [to water your land], And of the fatness (fertility) of the earth, And an abundance of grain and new wine;
God yyue to thee of the dewe of heuene, and of the fatnesse of erthe, aboundaunce of whete, and of wyn, and of oile;
and God doth give to thee of the dew of heaven, and of the fatness of the earth, and abundance of corn and wine;
May God give to you the dew of heaven and the richness of the earth-an abundance of grain and new wine.
God will bless you, my son, with dew from heaven and with fertile fields, rich with grain and grapes.
(vi) So may God give you dew from heaven, the richness of the earth, and grain and wine in abundance.
And God give thee of the dew of heaven, And of the fatness of the earth, And plenty of grain and new wine:
May God give you the dew of heaven, and the good things of the earth, and grain and wine in full measure:
God geue thee of the deawe of heauen, and of the fatnesse of the earth, and plentie of corne and wine.
And God give thee of the dew of heaven, And of the fatness of the earth, And plenty of corn and new wine.
So God give thee of the dew of heaven, and of the fat places of the earth, and plenty of corn and wine.
Therefore God giue thee of the dew of heauen, and the fatnesse of the earth, and plenty of corne and wine.
Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
May God give you from heaven water on the grass in the early morning, and the riches of the earth, and more than enough grain and new wine.
May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine.
Then, may God give thee of the dew of the heavens, And of the fatness of the earth, - And abundance of corn and new wine:
God giue thee therefore of the dewe of heauen, and the fatnesse of the earth, and plentie of wheate and wine.
Therefore may God give you of the dew of heaven and the richness of the earth, and the abundance of wheat and wine;
May God give you dew from heaven and make your fields fertile! May he give you plenty of grain and wine!
God give thee of the dew of heaven, and of the fatness of the earth, abundance of corn and wine.
May God give you of the dew of heaven, and of the fatness of the earth, and plenty of grain and wine.
And may God give thee of the dew of heaven, and of the fatness of the earth, and abundance of corn and wine.
And God give thee of the dew of heaven, And of the fatness of the earth, And plenty of corn and wine:
May God give to you—from the dew of the skyand from the richness of the land—an abundance of grain and new wine.
God give you of the dew of the sky, of the fatness of the eretz, and plenty of grain and new wine.
May God give you of the dew of heaven and of the fatness of the earth, and abundance of grain and new wine.
And may God give you of the dew of the heavens, and of the fatness of the earth, and much grain and wine.
God geue the of the dew of heauen, and of the fatnesse of the earth, and plenteousnes of corne and wyne.
Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine;
Therefore may God give you Of the dew of heaven, Of the fatness of the earth, And plenty of grain and wine.
"From the dew of heaven and the richness of the earth, may God always give you abundant harvests of grain and bountiful new wine.
Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine;
Now may God give you of the dew of heaven,And of the fatness of the earth,And an abundance of grain and new wine;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
of the dew: Deuteronomy 11:11, Deuteronomy 11:12, Deuteronomy 32:2, Deuteronomy 33:13, Deuteronomy 33:28, 2 Samuel 1:21, 1 Kings 17:1, Psalms 65:9-13, Psalms 133:3, Isaiah 45:8, Jeremiah 14:22, Hosea 14:5-7, Micah 5:7, Hebrews 11:20
the fatness: Genesis 27:39, Genesis 45:18, Genesis 49:20, Numbers 13:20, Psalms 36:8, Romans 11:17
plenty: Deuteronomy 7:13, Deuteronomy 8:7-9, Deuteronomy 33:28, Joshua 5:6, 1 Kings 5:11, 2 Chronicles 2:10, Psalms 65:9, Psalms 65:13, Psalms 104:15, Joel 2:19, Zechariah 9:17
Reciprocal: Genesis 22:17 - in blessing Genesis 27:37 - with Genesis 32:29 - blessed Genesis 48:9 - bless them Exodus 21:2 - an Hebrew Job 38:28 - dew Proverbs 3:20 - the clouds Zechariah 8:12 - the heavens
Cross-References
So Esau went hunting. Rebekah was listening when Isaac told this to his son Esau.
Your father said, ‘Kill an animal for me to eat. Prepare the food for me, and I will eat it. Then, with the Lord as witness, I will bless you before I die.'
Go out to our goats and bring me two young ones. I will prepare them the way your father loves them.
But Jacob told his mother Rebekah, "My brother Esau is a hairy man. I am not hairy like him.
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."
So Rebekah said to him, "I will accept the blame if there is trouble. Do what I said. Go get the goats for me."
Then Isaac said to him, "You will not live on good land. You will not have much rain.
Tell them to bring your father and their families back here to me. I will give you the best land in Egypt to live on. And your family can eat the best food we have here.
"Asher's land will grow much good food. He will have food fit for a king!
And learn other things about the land. Is the soil good for growing things, or is it poor soil? Are there trees on the land? Try to bring back some of the fruit from that land." (This was during the time when the first grapes should be ripe.)
Gill's Notes on the Bible
Therefore God give thee of the dew of heaven,.... Or "shall" or "will give thee" x, seeing he was blessed of God, and the blessed seed should spring from him, as well as his posterity should inherit the land of Canaan; for this is said rather by way of prophecy than wish, and so all that follow; and the dew of heaven is the rather mentioned, not only because that makes the earth fruitful on which it plentifully falls, but likewise because the land of Canaan, the portion of Jacob's posterity, much needed it, and had it, for rain fell there but seldom, only twice a year, in spring and autumn; and between these two rains, the one called the former, the other the latter rain, the land was impregnated and made fruitful by plentiful dews; and these signified figuratively both the doctrines and blessings of grace, which all Jacob's spiritual offspring, such as are Israelites indeed, are partakers of, and especially under the Gospel dispensation, see
Deuteronomy 32:2:
and the fatness of the earth, and plenty of corn and wine; and such the land of Canaan was, a fat and fertile land, abounding with all good things, see Deuteronomy 8:8; by which are figured the plenty of Gospel provisions, the word and ordinances, which God has given to his Jacob and Israel in all ages, as he has not given to other people, and especially in the times of the Messiah, Jacob's eminent seed and son, see Psalms 147:19.
x ×××ª× ×× "dabit ergo tibi", Schmidt; so Ainsworth.
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.
Clarke's Notes on the Bible
Verse Genesis 27:28. God give thee of the dew of heaven — Bp. Newton's view of these predictions is so correct and appropriate, as to leave no wish for any thing farther on the subject.
"It is here foretold, and in Genesis 27:39, of these two brethren, that as to situation, and other temporal advantages, they should be much alike. It was said to Jacob: God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine; and much the same is said to Esau, Genesis 27:39: Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above. The spiritual blessing, or the promise of the blessed seed, could be given only to ONE; but temporal good things might be imparted to both. Mount Seir, and the adjacent country, was at first in the possession of the Edomites; they afterwards extended themselves farther into Arabia, and into the southern parts of Judea. But wherever they were situated, we find in fact that the Edomites, in temporal advantages, were little inferior to the Israelites. Esau had cattle and beasts and substance in abundance, and he went to dwell in Seir of his own accord; but he would hardly have removed thither with so many cattle, had it been such a barren and desolate country as some would represent it. The Edomites had dukes and kings reigning over them, while the Israelites were slaves in Egypt. When the Israelites, on their return, desired leave to pass through the territories of Edom, it appears that the country abounded with FRUITFUL FIELDS and VINEYARDS: Let us pass, I pray thee, through thy country; we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells; Numbers 20:17. And the prophecy of Malachi, which is generally alleged as a proof of the barrenness of the country, is rather a proof of the contrary: I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness, Malachi 1:3; for this implies that the country was fruitful before, and that its present unfruitfulness was rather an effect of war, than any natural defect in the soil. If the country is unfruitful now, neither is Judea what it was formerly." As there was but little rain in Judea, except what was termed the early rain, which fell about the beginning of spring, and the latter rain, which fell about September, the lack of this was supplied by the copious dews which fell both morning and evening, or rather through the whole of the night. And we may judge, says Calmet, of the abundance of those dews by what fell on Gideon's fleece, Judges 6:38, which being wrung filled a bowl. And Hushai compares an army ready to fall upon its enemies to a dew falling on the ground, 2 Samuel 17:12, which gives us the idea that this fluid fell in great profusion, so as to saturate every thing. Travellers in these countries assure us that the dews fall there in an extraordinary abundance.
The fatness of the earth — What Homer calls Î¿Ï Î¸Î±Ï Î±ÏÎ¿Ï ÏηÏ, Ilias ix., 141, and Virgil uber glebae, AEneis i., 531, both signifying a soil naturally fertile. Under this, therefore, and the former expressions, Isaac wishes his son all the blessings which a plentiful country can produce; for, as Le Clerc rightly observes, if the dews and seasonable rains of heaven fall upon a fruitful soil, nothing but human industry is wanting to the plentiful enjoyment of all temporal good things. Hence they are represented in the Scripture as emblems of prosperity, of plenty, and of the blessing of God, Deuteronomy 33:13; Deuteronomy 33:28; Micah 5:7; Zechariah 8:12; and, on the other hand, the withholding of these denotes barrenness, distress, and the curse of God; 2 Samuel 1:21. See Dodd.
