TRV
Translation
King James Version
And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
Complete Jewish Bible
and you will bring it to your father to eat; so that he will give his blessing to you before his death."
Berean Standard Bible
Then take it to your father to eat, so that he may bless you before he dies.”
American Standard Version
and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.
World English Bible Messianic
You shall bring it to your father, that he may eat, so that he may bless you before his death.”
Geneva Bible (1599)
Then shalt thou bring it to thy father, and he shall eate, to the intent that he may blesse thee before his death.
Young's Literal Translation
and thou hast taken in to thy father, and he hath eaten, so that his soul doth bless thee before his death.
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In the KJVVerse 738 of 31,102
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Commentary on Genesis 27 verses 6–17
6 ¶ And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
7 Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
8 Now therefore, my son, obey my voice according to that which I command thee.
9 Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:
10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
11 And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:
12 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
13 And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.
14 And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.
15 And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son:
16 And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
17 And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
Rebekah is here contriving to procure for Jacob the blessing which was designed for Esau; and here,
I. The end was good, for she was directed in this intention by the oracle of God, by which she had been governed in dispensing her affections. God had said it should be so, that the elder should serve the younger; and therefore Rebekah resolves it shall be so, and cannot bear to see her husband designing to thwart the oracle of God. But,
II. The means were bad, and no way justifiable. If it was not a wrong to Esau to deprive him of the blessing (he himself having forfeited it by selling the birthright), yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him; it was a wrong to Jacob too, whom she taught to deceive, by putting a lie into his mouth, or at least by putting one into his right hand. It would likewise expose him to endless scruples about the blessing, if he should obtain it thus fraudulently, whether it would stand him or his in any stead, especially if his father should revoke it, upon the discovery of the cheat, and plead, as he might, that it was nulled by an error personae - a mistake of the person. He himself also was aware of the danger, lest (Gen 27:12), if he should miss of the blessing, as he might probably have done, he should bring upon himself his father's curse, which he dreaded above any thing; besides, he laid himself open to that divine curse which is pronounced upon him that causeth the blind to wander out of the way, Deu 27:18. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone, at his return from hunting, to Isaac, and, with humility and seriousness, put him in remembrance of that which God had said concerning their sons, - if she further had shown him how Esau had forfeited the blessing both by selling his birthright and by marrying strange wives, it is probable that Isaac would have been prevailed upon knowingly and wittingly to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This would have been honourable and laudable, and would have looked well in the history; but God left her to herself, to take this indirect course, that he might have the glory of bringing good out of evil, and of serving his own purposes by the sins and follies of men, and that we might have the satisfaction of knowing that, though there is so much wickedness and deceit in the world, God governs it according to his will, to his own praise. See Job 12:16, With him are strength and wisdom, the deceived and the deceiver are his. Isaac had lost the sense of seeing, which, in this case, could not have been imposed upon, Providence having so admirably well ordered the difference of features that no two faces are exactly alike: conversation and commerce could scarcely be maintained if there were not such a variety. Therefore she endeavours to deceive, 1. His sense of tasting, by dressing some choice pieces of kid, seasoning them, serving them up, so as to make him believe they were venison: this it was no hard matter to do. See the folly of those that are nice and curious in their appetite, and take a pride in humouring it. It is easy to impose upon them with that which they pretend to despise and dislike, so little perhaps does it differ from that to which they give a decided preference. Solomon tells us that dainties are deceitful meat; for it is possible for us to be deceived by them in more ways than one, Pro 23:32. 2. His sense of feeling and smelling. She put Esau's clothes upon Jacob, his best clothes, which, it might be supposed, Esau would put on, in token of joy and respect to his father, when he was to receive the blessing. Isaac knew these, by the stuff, shape, and smell, to be Esau's. If we would obtain a blessing from our heavenly Father, we must come for it in the garments of our elder brother, clothed with his righteousness, who is the first-born among many brethren. Lest the smoothness and softness of Jacob's hands and neck should betray him, she covered them, and probably part of his face, with the skins of the kids that were newly killed, Gen 27:16. Esau was rough indeed when nothing less than these would serve to make Jacob like him. Those that affect to seem rough and rugged in their carriage put the beast upon the man, and really shame themselves, by thus disguising themselves. And, lastly, it was a very rash word which Rebekah spoke, when Jacob objected the danger of a curse: Upon me be thy curse, my son, Gen 27:13. Christ indeed, who is mighty to save, because mighty to bear, has said, Upon me be the curse, only obey my voice; he has borne the burden of the curse, the curse of the law, for all those that will take upon them the yoke of the command, the command of the gospel. But it is too daring for any creature to say, Upon me be the curse, unless it be that curse causeless which we are sure shall not come, Pro 26:2.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 27:10 records Rebekah's direct instruction to Jacob to bring the prepared savory meal to his elderly, blind father, Isaac. This command is the pivotal moment initiating a calculated deception designed to secure the patriarchal blessing for Jacob, rather than Esau, before Isaac's death. This act of manipulation sets in motion a chain of events with profound and lasting consequences for the entire family.
CONTEXT
Literary Context: Genesis 27:10 is embedded within the dramatic narrative of Isaac's family, immediately following Rebekah's overhearing Isaac's intention to bless Esau (Genesis 27:1-5) and her subsequent devising of a plan to secure the blessing for Jacob (Genesis 27:6-9). This verse serves as the direct command that propels Jacob into the act of deception. It directly precedes Jacob's reluctant compliance and the execution of the scheme, leading to Isaac's mistaken blessing of Jacob (Genesis 27:18-29) and the subsequent bitter rivalry between the brothers (Genesis 27:30-45). The immediate literary context highlights the tension between parental favoritism, divine prophecy, and human manipulation.
Historical & Cultural Context: In the ancient Near East, the patriarchal blessing was far more than a mere wish; it was a solemn, performative, and legally binding pronouncement of destiny, inheritance, and divine favor, typically bestowed by the father upon his firstborn son near the end of his life. Such blessings were considered irrevocable and held immense spiritual and material weight, shaping the recipient's future and status within the family and community. The act of eating a special meal often preceded such significant pronouncements, symbolizing a shared covenant or a moment of profound communion. Isaac's blindness (Genesis 27:1) makes him vulnerable to the deception, and Rebekah's understanding of the cultural significance of the blessing fuels her determination to secure it for Jacob, believing it aligns with the earlier divine oracle concerning the twins (Genesis 25:23).
Key Themes: This verse contributes significantly to several overarching themes in Genesis. It deepens the theme of deception and its consequences, illustrating how human manipulation, even when seemingly aligned with divine prophecy, can lead to severe family dysfunction and long-term suffering. The narrative underscores the sovereignty of God working through flawed human actions; despite the deceit, God's pre-ordained plan for Jacob to inherit the covenant promises ultimately prevails, as seen throughout Jacob's subsequent journey (e.g., Genesis 28:10-22). Furthermore, the passage highlights the destructive nature of parental favoritism, as Isaac's preference for Esau and Rebekah's for Jacob create the fertile ground for the unfolding drama and the bitter rivalry that follows (Genesis 27:41). The profound power of spoken words is also a central theme, as Isaac's blessing, once uttered, is considered irrevocable.
EXPOSITION AND ANALYSIS
Genesis 27:10 serves as the direct command from Rebekah to Jacob, initiating the profound deception that reshapes the trajectory of the patriarchal narrative. This verse is terse yet packed with the immediate action and underlying motivations of the characters.
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 27:10, though a simple command, is rich in literary implications. The primary device at play is Irony, as Rebekah's attempt to ensure the fulfillment of God's prophecy (Genesis 25:23) through deceit ironically leads to immediate family discord and Jacob's long exile, rather than a smooth transition of blessing. There is also strong Foreshadowing in this verse; Rebekah's command directly precipitates the conflict between Jacob and Esau, their separation, and the subsequent trials Jacob will face, which are all consequences of this initial act of deception. The verse also contributes to Characterization, revealing Rebekah's strong will and determination, Jacob's initial reluctance but ultimate obedience to his mother, and Isaac's vulnerability due to his age and blindness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:10 stands as a poignant illustration of human fallibility and divine sovereignty. While Rebekah and Jacob resort to deceit to achieve a desired outcome, the narrative ultimately affirms that God's purposes cannot be thwarted by human sin, even as the consequences of that sin are fully experienced. This passage highlights the tension between divine election and human responsibility, demonstrating that God can use imperfect means and flawed individuals to accomplish His perfect will, without endorsing their sinful actions. The story serves as a profound reminder that acting outside of God's timing or methods, even for seemingly "good" ends, often leads to unforeseen and painful repercussions, emphasizing the importance of integrity and trust in God's perfect plan.
REFLECTION AND APPLICATION
Genesis 27:10 confronts us with the uncomfortable truth that even those who are part of God's covenant people can resort to manipulation and deceit, often with what they perceive as good intentions. Rebekah's desire to see God's prophecy fulfilled for Jacob, while understandable, led her to orchestrate a plan that caused deep familial wounds and long-lasting separation. This narrative challenges us to examine our own lives: Do we trust God's timing and methods, or do we often try to "help" Him along through our own schemes, compromises, or dishonest shortcuts? The story reminds us that while God is sovereign and can work through our imperfections, our sinful choices still carry consequences, both for ourselves and for those around us. Integrity, honesty, and patient reliance on God's perfect will are paramount. We are called to live truthfully, even when circumstances seem to demand otherwise, knowing that God's character is always consistent with righteousness.
Questions for Reflection
FAQ
Why did Rebekah and Jacob resort to deception instead of trusting God?
Answer: Rebekah likely believed that God's prophecy, "the elder shall serve the younger" (Genesis 25:23), required human intervention to be fulfilled, especially given Isaac's clear intention to bless Esau. This reflects a common human tendency to try and "help" God's plans along through our own means, rather than patiently trusting in His perfect timing and methods. Their actions, though successful in the immediate goal, led to significant family discord and Jacob's exile, demonstrating the painful consequences of distrusting God's perfect timing and righteous ways.
Was Isaac's blessing truly binding, even if obtained by deceit?
Answer: Yes, in the cultural context of the ancient Near East, a patriarchal blessing was considered a performative and irrevocable act, a transfer of spiritual and material inheritance. Once spoken, it was believed to be binding, regardless of the circumstances under which it was given. Isaac himself acknowledged this, stating, "I have blessed him—and indeed he shall be blessed!" (Genesis 27:33). This highlights the profound power attributed to spoken words and the solemnity of such pronouncements, even when obtained through deception. It underscores that God, in His sovereignty, can work through even flawed human actions to accomplish His ultimate purposes.
How does this story reconcile with God's sovereignty?
Answer: The narrative demonstrates God's sovereignty in working through imperfect human choices to accomplish His ultimate purposes. While Rebekah and Jacob's deception was sinful, God had already declared His choice of Jacob to carry the covenant line (Genesis 25:23). God did not endorse the deception, but He superintended the outcome, ensuring that His pre-ordained plan for Jacob to receive the blessing was fulfilled. This illustrates that human sin does not thwart divine will, though it often brings negative consequences for the individuals involved. God's faithfulness to His promises transcends human failings, yet He holds individuals accountable for their actions.
CHRIST-CENTERED FULFILLMENT
Genesis 27:10, with its account of Jacob's deceptive pursuit of a blessing, profoundly foreshadows the ultimate and true blessing found in Jesus Christ. Jacob sought a blessing that conveyed earthly inheritance and favor, obtained through manipulation and disguise. In stark contrast, Christ is the true and perfect blessing from God, freely given to humanity, not earned or manipulated. He is the ultimate heir of all things (Hebrews 1:2), and through His perfect obedience and sacrificial death, He secures for all who believe the true Abrahamic blessing—not merely an earthly inheritance, but eternal life, spiritual adoption, and reconciliation with God (Galatians 3:8-9). Unlike Jacob, who wore another's garments to receive a blessing, believers are clothed in the righteousness of Christ (Isaiah 61:10) and receive a blessing that is incorruptible, undefiled, and unfading (1 Peter 1:3-4). Thus, the flawed pursuit of blessing in Genesis finds its perfect, righteous, and eternal fulfillment in the person and work of Jesus Christ, the source of all true and lasting blessing.