TRV
Translation
King James Version
And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:
Complete Jewish Bible
Ya'akov answered Rivkah his mother, "Look, 'Esav is hairy, but I have smooth skin.
Berean Standard Bible
Jacob answered his mother Rebekah, “Look, my brother Esau is a hairy man, but I am smooth-skinned.
American Standard Version
And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man.
World English Bible Messianic
Jacob said to Rebekah his mother, “Behold, Esau my brother is a hairy man, and I am a smooth man.
Geneva Bible (1599)
But Iaakob sayde to Rebekah his mother, Beholde, Esau my brother is rough, and I am smoothe.
Young's Literal Translation
And Jacob saith unto Rebekah his mother, `Lo, Esau my brother is a hairy man, and I a smooth man,
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In the KJVVerse 739 of 31,102
Study This Verse
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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Hippolytus of RomeAD 235
ON THE BLESSINGS OF ISAAC AND JACOB 5
How clearly Jacob has shown here his piety!… In other respects it was also true what was said by Jacob, that is: “My brother Esau is a hairy man,” that is, a sinner, “but I am a man of smooth skin.” In fact, through these words the faultless and sinless character of the flesh of the Lord is revealed.
JeromeAD 420
Hebrew Questions on Genesis
(Chapter XXVII, Verse 11) Behold, Esau my brother is a hairy man, and I am a smooth man. Where it is written that he was hairy, in Hebrew it is written Seir (). Therefore, afterwards the mountains of Seir and the region in which he lived were called Seir: we have spoken of this before and above.
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 27:11 captures Jacob's immediate apprehension regarding his mother Rebekah's scheme to secure the patriarchal blessing, highlighting his distinct physical difference from his brother Esau. Jacob voices his concern that his smooth skin will betray their deception to his blind father Isaac, who intends to bless Esau, contrasting sharply with Esau's well-known hairiness. This moment underscores the initial hurdle in their plan, rooted in a physical discrepancy that threatens to expose their manipulation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Genesis 27:11 is Contrast. The verse explicitly juxtaposes the physical characteristics of Esau ("hairy man") and Jacob ("smooth man"), setting up the central conflict of the deception. This stark difference is the immediate obstacle to Rebekah's plan and highlights the visual and tactile distinctions that Isaac, in his blindness, would rely upon. Furthermore, there is an element of Foreshadowing, as Jacob's practical concern about his smooth skin directly anticipates Rebekah's ingenious, albeit deceptive, solution of using goatskins to simulate Esau's hairiness (Genesis 27:16). The verse also carries a subtle Irony, as Jacob, whose name means "supplanter" or "heel-catcher" (Genesis 25:26), expresses concern about being discovered in a deceptive act, even as he is about to engage in one of the most significant deceptions in the biblical narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:11 serves as a critical moment in the narrative, illustrating the human tendency to resort to manipulation and deception, even when a divine promise seems to be in play. While God had indeed declared that "the elder shall serve the younger" (Genesis 25:23), Rebekah and Jacob choose to "help" God fulfill His prophecy through guile rather than trusting in His sovereign timing and method. This highlights a recurring biblical theme: human impatience and lack of faith often lead to immediate, seemingly successful outcomes, but inevitably result in long-term complications, broken relationships, and personal suffering. The narrative powerfully demonstrates that God's purposes do not require human sin to be accomplished, and that resorting to dishonest means, regardless of perceived noble intentions, carries its own bitter fruit.
REFLECTION AND APPLICATION
Genesis 27:11 offers a profound lesson on the integrity of our actions and the nature of true faith. Jacob's practical concern about his physical appearance, while understandable in the context of the deception, underscores the inherent difficulties and moral compromises involved in pursuing desired outcomes through dishonest means. This narrative challenges us to examine our own lives: do we trust God's sovereignty and timing, or do we, like Jacob and Rebekah, resort to manipulation and deceit when faced with obstacles or when we perceive a "good" outcome is at stake? The story powerfully reminds us that the means by which we achieve our goals are as important as the goals themselves. Dishonest shortcuts, even if seemingly successful in the short term, often lead to unforeseen complications, fractured relationships, and a departure from God's intended path, ultimately demonstrating that genuine faith involves patient reliance on God's active hand rather than cunning human schemes.
Questions for Reflection
FAQ
Why was Jacob so concerned about his smooth skin?
Answer: Jacob was concerned because his father, Isaac, was blind and would rely on touch to identify his son. Esau was known to be a very hairy man, while Jacob was smooth-skinned. This physical difference was a significant obstacle to their plan of deception, as Isaac could easily discover the trick by feeling Jacob's arms and neck, which would expose their scheme to steal the blessing intended for Esau (Genesis 27:1-5).
Did God approve of Jacob and Rebekah's deception to secure the blessing?
Answer: While God had already declared that "the elder shall serve the younger" (Genesis 25:23), the Bible does not present Jacob and Rebekah's deceptive actions as divinely approved methods. Instead, the narrative highlights the immediate and long-term negative consequences of their lack of faith and patience, such as Jacob's flight from Esau (Genesis 27:43). God's promises are sovereign and do not require human manipulation to be fulfilled, and the story serves as a cautionary tale about the pitfalls of resorting to dishonesty, even when seemingly aligned with a divine outcome.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's deception, initiated by his concern over his smooth skin, stands in stark contrast to the person and work of Jesus Christ. While Jacob sought to secure an earthly blessing through guile, a false identity, and a physical disguise, Christ is the true and rightful heir, the "seed" of Abraham, who inherits all things not through deception but through perfect obedience and self-sacrifice. He is the one who truly fulfills God's promises without any hint of manipulation or pretense, embodying ultimate integrity and truth (John 14:6). Unlike Jacob, who had to flee from the consequences of his actions, Christ willingly faced the consequences of humanity's sin, becoming the true blessing to all nations, not by taking what was not rightfully His, but by giving His life for the redemption of a world lost in sin and deceit (2 Corinthians 5:21). He is the "smooth" one, without blemish or spot, who needs no disguise, for in Him dwells all the fullness of the Godhead bodily (Colossians 2:9), perfectly revealing the Father and serving as our sinless High Priest (Hebrews 4:15). Christ, the Lion of the tribe of Judah (Revelation 5:5), secured the ultimate blessing for humanity through His perfect righteousness, not through any form of trickery.