the Week of Christ the King / Proper 29 / Ordinary 34
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New King James Version
Genesis 27:45
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until your brother's anger turns away from you, and he forgets what you have done to him. Then I will send and bring you from there. Why should I be bereft of you both in one day?"
Until your brother's anger turns away from you, and he forgets that which you have done to him. Then I will send, and fetch you from there. Why should I be bereaved of you both in one day?
In time, your brother will not be angry, and he will forget what you did to him. Then I will send a servant to bring you back. I don't want to lose both of my sons on the same day."
Stay there until your brother's anger against you subsides and he forgets what you did to him. Then I'll send someone to bring you back from there. Why should I lose both of you in one day?"
Till thy brother's anger shall turn away from thee, and he shall forget [that] which thou hast done to him: then I will send, and bring thee from thence. Why should I be deprived also of you both in one day?
until your brother's anger turn away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?"
"When your brother's anger toward you subsides and he forgets what you did to him, then I will send and bring you back from there. Why should I be deprived of you both in a single day?"
and his indignacioun ceesse, and til he foryite tho thingis whiche thou hast don ayens hym. Aftirward Y schal sende, and Y schal brynge thee fro thennus hidir. Whi schal Y be maad soneles of euer eithir sone in o dai?
till thy brother's anger turn back from thee, and he hath forgotten that which thou hast done to him, and I have sent and taken thee from thence; why am I bereaved even of you both the same day?'
until your brother's rage against you wanes and he forgets what you have done to him. Then I will send for you and bring you back from there. Why should I lose both of you in one day?"
and forgets what you have done to him, I'll send for you to come home. Why should I lose both of my sons on the same day?"
Your brother's anger will turn away from you, and he will forget what you did to him. Then I'll send and bring you back from there. Why should I lose both of you on the same day?"
until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be bereaved of you both in one day?
Till the memory of what you have done to him is past and he is no longer angry: then I will send word for you to come back; are the two of you to be taken from me in one day?
And vntyll thy brothers wrath turne away from thee, & he forget the thinges which thou hast done to hym: then wyll I sende and fet thee away from thence: why should I be desolate of you both in one day?
until thy brother's anger turn away from thee, and he forget what thou hast done to him; then I will send and fetch thee thence. Why should I be bereaved even of you both in one day?
When your brother forgets what you did to him, I will send a servant to bring you back. I don't want to lose both of my sons the same day."
until thy brother's anger turn away from thee, and he forget that which thou hast done to him; then I will send, and fetch thee from thence; why should I be bereaved of you both in one day?'
Untill thy brothers anger turne away from thee, and hee forget that, which thou hast done to him: then I will send, and fetch thee from thence: why should I be depriued also of you both in one day?
Until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?
When your brother's anger against you is gone and he forgets what you did to him, then I will send for you and have you return from there. Why should I have sorrow for both of you in one day?"
until your brother's anger against you turns away, and he forgets what you have done to him; then I will send, and bring you back from there. Why should I lose both of you in one day?"
until the turning away of the anger of thy brother from thee, and he forget what thou hast done to him, and I send and fetch thee from thence. Wherefore should I lose, you both, in one day?
And till thy brothers wrath turne away from thee, and hee forget the thinges, which thou hast done to him: then will I sende and take thee from thence: why shoulde I bee depriued of you both in one day?
Until your brothers anger turns away from you, and he forgets what you have done to him; then I will send messengers, and bring you back from there; lest I be deprived also of both of you in one day.
and he forgets what you have done to him. Then I will send someone to bring you back. Why should I lose both of my sons on the same day?"
And his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?
until your brother's anger turns away, and he forgets what you have done to him; then I will send, and fetch you from there. Why should I be bereft of you both in one day?"
and rage depart from thee, and he forget what thou hast done to him; and I will send and fetch thee thence, lest at any time I should be bereaved of you both in one day.
until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be bereaved of you both in one day?
until your brother’s rage turns away from you and he forgets what you have done to him. Then I will send for you and bring you back from there. Why should I lose you both in one day?”
until your brother's anger turn away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?"
until the anger of your brother turns from you and he has forgotten what you have done to him. Then I will send and bring you from there. Why should I lose the two of you in one day?"
until your brother's anger turns back from you, and he forgets what you have done to him. And I will send and take you from there. Why should I also be bereaved of two of you in one day?
till his wrath agaynst ye be turned from the, and he forget what thou hast done vnto him. So wyll I then sende for the, and cause the be fetched from thece. Why shulde I be robbed of you both in one daye?
until your brother's anger against you subsides and he forgets what you did to him. Then I will send word and get you from there. Why should I lose you both in one day?"
When he calms down and forgets what you have done to him, I will send for you to come back. Why should I lose both of you in one day?"
until your brother's anger against you subsides and he forgets what you did to him. Then I will send and get you from there. Why should I be bereaved of you both in one day?"
until your brother's anger against you subsides and he forgets what you did to him. Then I will send and get you from there. Why should I be bereaved of you both in one day?"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
then I: Proverbs 19:21, Lamentations 3:37, James 4:13-15
why: Genesis 4:8-16, Genesis 9:5, Genesis 9:6, 2 Samuel 14:6, 2 Samuel 14:7, Acts 28:4
Reciprocal: Genesis 30:25 - and to
Cross-References
Now Rebekah was listening when Isaac spoke to Esau his son. And Esau went to the field to hunt game and to bring it.
So Rebekah spoke to Jacob her son, saying, "Indeed I heard your father speak to Esau your brother, saying,
"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.'
Now therefore, my son, obey my voice according to what I command you.
But his mother said to him, "Let your curse be on me, my son; only obey my voice, and go, get them for me."
Then Rebekah took the choice clothes of her elder son Esau, which were with her in the house, and put them on Jacob her younger son.
And she put the skins of the kids of the goats on his hands and on the smooth part of his neck.
But he said, "Your brother came with deceit and has taken away your blessing."
There are many plans in a man's heart, Nevertheless the LORD's counsel--that will stand.
Who is he who speaks and it comes to pass, When the Lord has not commanded it?
Gill's Notes on the Bible
Until thy brother's anger turn away from thee,.... Which is repeated from the preceding verse, to carry on the connection:
and he forget [that] which thou hast done to him; in getting the blessing from him; being convinced that Jacob had done him no injury, and that he had no just cause of being angry with him, it being the will of God that he should have the blessing; and besides, having bought the birthright of him, the blessing belonged to him in course; or however would in time forgive and forget what he thought was an injury done him:
then I will send, and fetch thee from thence; send messengers to him that should acquaint him with the disposition of his brother towards him, and, if agreeable, bring him along with them to his mother again; this is said to encourage him to go:
why should I be deprived also of you both in one day? who might either in the quarrel kill one another; or however, as one would be murdered, so the other, the murderer, must die by the hand of the civil magistrate, according to the law in Genesis 9:6; or should he escape justice being done him by men, yet the hand of God would find him; or if obliged to flee and hide himself, it would be as if he was not.
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 27:45. Why should I be deprived also of you both — If Esau should kill Jacob, then the nearest akin to Jacob, who was by the patriarchial law, Genesis 9:6, the avenger of blood, would kill Esau; and both these deaths might possibly take place in the same day. This appears to be the meaning of Rebekah. Those who are ever endeavouring to sanctify the means by the end, are full of perplexity and distress. God will not give his blessing to even a Divine service, if not done in his own way, on principles of truth and righteousness. Rebekah and her son would take the means out of God's hands; they compassed themselves with their own sparks, and warmed themselves with their own fire; and this had they at the hand of God, they lay down in sorrow. God would have brought about his designs in a way consistent with his own perfections; for he had fully determined that the elder should serve the younger, and that the Messiah should spring not from the family of Esau but from that of Jacob; and needed not the cunning craftiness or deceits of men to accomplish his purposes. Yet in his mercy he overruled all these circumstances, and produced good, where things, if left to their own operations and issues, would have produced nothing but evil. However, after this reprehensible transaction, we hear no more of Rebekah. The Holy Spirit mentions her no more, her burial excepted, Genesis 49:31. Genesis 35:8; Genesis 35:8.
