the Week of Christ the King / Proper 29 / Ordinary 34
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Genesis 27:3
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- CondensedParallel Translations
Now then, take your weapons, your quiver and your bow, and go out to the field and hunt game for me,
Now therefore take, I pray you, your weapons, your quiver and your bow, and go out to the field, and hunt venison for me.
So take your bow and arrows and go hunting in the field for an animal for me to eat.
Therefore, take your weapons—your quiver and your bow—and go out into the open fields and hunt down some wild game for me.
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison;
Now therefore, please take your weapons, your quiver and your bow, and go out to the field, and take me venison.
"So now, please take your [hunting] gear, your quiver [of arrows] and your bow, and go out into the open country and hunt game for me;
Take thin armeres, `arewe caas, and a bowe, and go out; and whanne thou hast take ony thing bi huntyng,
and now, take up, I pray thee, thy instruments, thy quiver, and thy bow, and go out to the field, and hunt for me provision,
Take your weapons-your quiver and bow-and go out in the field to hunt some game for me.
So take your bow and arrows, then go out in the fields, and kill a wild animal.
Therefore, please take your hunting gear — your quiver of arrows and your bow; go out in the country, and get me some game.
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;
So take your arrows and your bow and go out to the field and get meat for me;
Nowe therefore take I pray thee thy weapons, thy quyuer and thy bowe, and get thee to the fielde, that thou mayest take me some venison.
And now, I pray thee, take thy weapons, thy quiver and thy bow, and go out to the field and hunt me venison,
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;
Now therefore take, I pray thee, thy weapons, thy quiuer, and thy bow, and goe out to the field, and take mee some venison.
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;
Take your bow and arrows, and go out to the field to get meat for me.
Now then, take your weapons, your quiver and your bow, and go out to the field, and hunt game for me.
Now, therefore, take I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and catch for me game;
Wherefore nowe, I pray thee take thine instrumentes, thy quiuer and thy bowe, and get thee to the fielde, that thou mayest take mee some venison.
Now therefore take your weapons, your sword and your bow, and go out into the field and hunt game;
Take your bow and arrows, go out into the country, and kill an animal for me.
Take thy arms, thy quiver, and bow, and go abroad; and when thou hast taken something by hunting,
Now then, take your weapons, your quiver and your bow, and go out to the field, and hunt game for me,
Now then take the weapons, both thy quiver and thy bow, and go into the plain, and get me venison,
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;
So now take your hunting gear, your quiver and bow, and go out in the field to hunt some game for me.
Now therefore, please take your weapons, your quiver and your bow, and go out to the field, and take me venison.
So now, take your weapons, your quiver and your bow, and go out to the field and hunt food for me.
And now please lift up your weapons, your quiver and your bow, and go to the field and hunt game for me.
Now therfore take thy geer, thy quyuer and thy bowe, and get the forth to the felde, and take me some venyson,
"Now then, please take your gear, your quiver and your bow, and go out to the field and hunt game for me;
Now therefore, please take your weapons, your quiver and your bow, and go out to the field and hunt game for me.
Take your bow and a quiver full of arrows, and go out into the open country to hunt some wild game for me.
"Now then, please take your gear, your quiver and your bow, and go out to the field and hunt game for me;
So now, please take up your gear, your quiver and your bow, and go out to the field and hunt game for me;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I: Genesis 10:9, Genesis 25:27, Genesis 25:28
take me: Heb. hunt, Genesis 25:27, Genesis 25:28, 1 Corinthians 6:12
Reciprocal: Genesis 21:20 - an archer Isaiah 7:24 - General
Cross-References
He was a great hunter before the Lord . That is why people compare other men to him and say, "That man is like Nimrod, a great hunter before the Lord ."
"I am allowed to do anything," you say. My answer to this is that not all things are good. Even if it is true that "I am allowed to do anything," I will not let anything control me like a slave.
Gill's Notes on the Bible
Now therefore, take, I pray thee, thy weapons,.... Or "thy vessels", or "instruments" n, his instruments of hunting: as
thy quiver and thy bow; the former is the vessel or instrument, in which arrows were put and carried, and has its name in the Hebrew language from its being hung at the girdle, though another word is more commonly used for a quiver; and Onkelos and Jarchi interpret this of a sword; and which is not disapproved of by Aben Ezra and Ben Melech, who explain it either a quiver or a sword; and the latter was as necessary for hunting as the former, see Genesis 27:40; and such a sword may be meant, as Mr. Fuller observes o, which we call a "hanger" (i.e. a small sword often worn by seamen); and of the bow being an instrument of hunting, not anything need be said:
and go out to the field, and take me [some] venison; this does not necessarily intend what we commonly call so, but anything hunted in the field, as hares, wild goats, c. and indeed the latter seems to be what Isaac loved, by the preparation Rebekah afterwards made.
n כליך "instrumenta tua", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator "vasa tua", Vatablus. o Miscell. Sacr. l. 1. c. 17.
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, Jacob’s flight to Laban took place when he was seventy-seven, and therefore in the one hundred and thirty-sixth year of Isaac. “His eyes were dim.” Weakness and even loss of sight is more frequent in Palestine than with us. “His older son.” 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. “I am old.” 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 father’s 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 Esau’s 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. “Who art thou, my son?” The voice of Jacob was somewhat constrained. He goes, however, deliberately through the process of deceiving his father. “Arise, now, sit and eat.” Isaac was reclining on his couch, in the feebleness of advancing years. Sitting was the posture convenient for eating. “The Lord thy God prospered me.” This is the bold reply to Isaac’s 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 Esau’s; the eyes give no testimony. After this the result is summarily stated in a single sentence, though the particulars are yet to be given. “Art thou my very son Esau?” 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. “Of the dew of heaven.” An abundant measure of this was especially precious in a country where the rain is confined to two seasons of the year. “Of the fatness of the earth;” a proportion of this to match and render available the dew of heaven. “Corn and wine,” the substantial products, implying all the rest. Second, a numerous and powerful offspring. “Let peoples serve thee” - pre-eminence among the nations. “Be lord of thy brethren” - pre-eminence among his kindred. Isaac does not seem to have grasped the full meaning of the prediction, “The older shall serve the younger.” 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 Isaac’s 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
Esau’s blessing. Esau comes in, but it is too late. “Who then?” The whole illusion is dispelled from the mind of Isaac. “Yea, blessed he shall be.” 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, “Hast thou but one blessing?”
Genesis 27:39-41
At length, in reply to the weeping suppliant, he bestows upon him a characteristic blessing. “Away from the fatness.” The preposition (מי mı̂y) 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). “On thy sword.” By preying upon others. “And thy brother shalt thou serve.” 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. “Break his yoke.” 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 father’s death.
Genesis 27:42-46
Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brother’s anger. “That which thou hast done to him.” 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 27:3. Thy weapons — The original word כלי keley signifies vessels and instruments of any kind; and is probably used here for a hunting spear, javelin, sword, c.
Quiver — תלי teli, from תלה talah, to hang or suspend. Had not the Septuagint translated the word φαρετραν, and the Vulgate pharetram, a quiver, I should rather have supposed some kind of shield was meant but either can be suspended on the arm or from the shoulder. Some think a sword is meant; and because the original signifies to hang or suspend, hence they think is derived our word hanger, so called because it is generally worn in a pendent posture; but the word hanger did not exist in our language previously to the Crusades, and we have evidently derived it from the Persian [Persian] khanjar, a poniard or dagger, the use of which, not only in battles, but in private assassinations, was well known.
