the Week of Proper 26 / Ordinary 31
Click here to join the effort!
Read the Bible
Easy-to-Read Version
Genesis 27:7
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
‘Bring me game and prepare for me delicious food, that I may eat it and bless you before the Lord before I die.'
Bring venison to me, and make savory food for me, that I may eat, and bless you before Yahweh before my death.
‘Kill an animal and prepare some tasty food for me to eat. Then I will bless you in the presence of the Lord before I die.'
‘Bring me some wild game and prepare for me some tasty food. Then I will eat it and bless you in the presence of the Lord before I die.'
Bring me venison, and make me savory meat, that I may eat, and bless thee before the LORD, before my death.
'Bring me venison, and make me savory food, that I may eat, and bless you before Yahweh before my death.'
'Bring me some game and make me a savory and delicious dish [of meat], so that I may eat it, and declare my blessing on you in the presence of the LORD before my death.'
and make thow metis, that Y ete, and that Y blesse thee bifor the Lord bifor that Y die.
Bring for me provision, and make for me tasteful things, and I do eat, and bless thee before Jehovah before my death.
'Bring me some game and prepare me a tasty dish to eat, so that I may bless you in the presence of the LORD before I die.'
to kill a wild animal and cook some tasty food for your father before he dies. Your father said this because he wants to bless your brother with the Lord as his witness.
‘Bring me game, and make it tasty, so I can eat it. Then I will give you my blessing in the presence of Adonai , before my death.'
Bring me venison, and make me savory food, that I may eat, and bless thee before Jehovah before my death.
Go and get some roe's meat and make me a good meal, so that I may be full, and give you my blessing before the Lord before my death.
Bring me venison, and make me daintie meate, that I may eate, and blesse thee before the Lorde, afore my death.
Bring me venison, and prepare me a savoury dish, that I may eat, and bless thee before Jehovah, before my death.
Bring me venison, and make me savoury food, that I may eat, and bless thee before the LORD before my death.
Bring me venison, and make mee sauoury meat, that I may eate, and blesse thee before the LORD, before my death.
Bring me venison, and make me savoury meat, that I may eat, and bless thee before the Lord before my death.
'Bring me some meat. Make good-tasting food for me to eat. And before I die I will pray to the Lord for good to come to you.'
‘Bring me game, and prepare for me savory food to eat, that I may bless you before the Lord before I die.'
Bring in for me gains and make for me dainty meats, that I may eat; and let me bless thee in the presence of Yahweh before my death.
Bring mee venision, and make mee sauourie meate, that I may eate and blesse thee before the Lord, afore my death.
Bring me game, and make me stewed meat, that I may eat and bless you in the presence of the LORD before I die.
‘Bring me an animal and cook it for me. After I have eaten it, I will give you my blessing in the presence of the Lord before I die.'
Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord, before I die.
'Bring me game, and prepare for me savory food, that I may eat it, and bless you before the LORD before I die.'
Bring me venison, and prepare me meats, that I may eat and bless thee before the Lord before I die.
Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
‘Bring me game and make a delicious meal for me to eat so that I can bless you in the Lord’s presence before I die.’
'Bring me venison, and make me savory food, that I may eat, and bless you before the LORD before my death.'
‘Bring wild game to me and prepare tasty food so I can eat it and bless you before Yahweh before my death.'
Bring game to me and make delicious things that I may eat, that I may bless you before Jehovah before my death.
Brynge me venyson, and make me meate, that I maye eate, and blesse the before ye LORDE, yer I dye.
'Bring me some game and prepare a delicious meal for me, so that I may eat, and bless you in the presence of the LORD before my death.'
"Bring me game and make savory food for me, that I may eat it and bless you in the presence of the LORD before my death.'
‘Bring me some wild game and prepare me a delicious meal. Then I will bless you in the Lord 's presence before I die.'
'Bring me some game and prepare a savory dish for me, that I may eat, and bless you in the presence of the LORD before my death.'
‘Bring me some game and prepare a savory dish for me, that I may eat and bless you in the presence of Yahweh before my death.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
before the: Deuteronomy 33:1, Joshua 6:26, 1 Samuel 24:19
Reciprocal: Genesis 27:4 - that my Genesis 27:14 - mother
Cross-References
This is the blessing that Moses, the man of God, gave the Israelites before he died:
At that time Joshua made this important promise. He said, "Whoever rebuilds Jericho will be in danger from the Lord . When he lays the foundation, he will lose his oldest son. When he sets up the gates, he will lose his youngest son."
This shows that you are not my enemy. A man doesn't catch his enemy, and then just let him go. He doesn't do good things for his enemy. May the Lord reward you for being good to me today.
Gill's Notes on the Bible
Bring me venison, and make me savoury meat,.... Fetch him venison out of the field, and dress it in a savoury manner, and bring it to him:
that I may eat, and bless thee before the Lord before my death; the phrase "before the Lord" is here added, which yet perhaps might be expressed by Isaac, though before omitted by the historian, and has a very considerable emphasis in it; for this solemn blessing was given not only in the presence of the Lord, and before him as a witness, but by calling upon him, and praying for direction in it, and then pronouncing it in his name and by his authority, he approving of it, so that it was ever after irrevocable.
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.
