Genesis 27:11

KJV

And Jacob said to Rebekah his mother, Behold, Esau my brother [is] a hairy man, and I [am] a smooth man:

KJV (with Strong's)

And Jacob {H3290} said {H559} to Rebekah {H7259} his mother {H517}, Behold, Esau {H6215} my brother {H251} is a hairy {H8163} man {H376}, and I am a smooth {H2509} man {H376}:

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.

Commentary

### 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
* **Literary Context:** This verse is situated at a critical juncture in the narrative of the patriarchal family, immediately following Isaac's instruction to Esau to hunt and prepare a meal so that he might bestow his blessing upon him ([Genesis 27:1-5](/genesis/27-1-5 "Isaac's plan to bless Esau")). Rebekah, overhearing this, quickly devises a plan to ensure Jacob receives the blessing instead, driven by her favoritism for Jacob and perhaps a desire to see the divine prophecy—that "the elder shall serve the younger"—fulfilled ([Genesis 25:23](/genesis/25-23 "The prophecy concerning Jacob and Esau")). Jacob's statement in [Genesis 27:11](/genesis/27-11 "Jacob's concern about his smooth skin") is his first reaction to Rebekah's audacious proposal, revealing his practical concern about the physical impossibility of impersonating his brother. This sets the stage for Rebekah's subsequent actions to overcome this obstacle, leading directly to the pivotal deception that defines much of the rest of [Genesis 27](/genesis/27 "The narrative of Jacob's deception and blessing").
* **Historical & Cultural Context:** The patriarchal blessing in ancient Near Eastern culture was far more than a mere wish; it was a legally binding and spiritually potent declaration that conveyed authority, inheritance, and destiny. Once pronounced, it was considered irrevocable. Primogeniture, the right of the firstborn, typically dictated who received this blessing, making Rebekah's and Jacob's scheme a profound subversion of established custom. Isaac's blindness is a crucial detail, forcing him to rely on other senses—particularly touch and smell—for identification. This cultural reliance on sensory verification, combined with the absolute authority of the spoken blessing, amplifies the tension and risk inherent in Jacob's concern about his physical appearance. The narrative highlights the profound cultural significance of a father's final words and the lengths to which family members might go to secure or alter such a powerful pronouncement.
* **Key Themes:** [Genesis 27:11](/genesis/27-11 "Jacob's concern about his smooth skin") contributes to several overarching themes within the book of Genesis. Foremost is the theme of **deception and its consequences**, as Jacob's concern directly leads to the elaborate disguise and the subsequent family strife and Jacob's long exile. It also highlights the tension between **divine sovereignty and human agency**, as Rebekah and Jacob attempt to force God's prophetic will through their own manipulative means rather than trusting in His timing and method, a recurring theme seen in Abraham and Sarah's attempt to have a child through Hagar ([Genesis 16](/genesis/16 "The story of Hagar and Ishmael")). The verse also underscores **sibling rivalry** and **parental favoritism**, which are deeply ingrained within the family dynamics of Isaac, Rebekah, Jacob, and Esau, perpetuating a cycle of conflict that began with Cain and Abel ([Genesis 4](/genesis/4 "The story of Cain and Abel")). Finally, it touches on the theme of **appearance versus reality**, where outward physical traits are manipulated to obscure true identity and intention, leading to a profound crisis of trust within the family.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Hairy (Hebrew, _sâʻîyr'_):** From H8163, this word describes Esau's physical characteristic as "shaggy," "goat-like," or "rough." It vividly paints a picture of Esau as an outdoorsman, covered in body hair, consistent with his lifestyle as a hunter. This specific descriptor is crucial, as Rebekah later uses goatskins to mimic this very quality, directly addressing Jacob's stated concern and demonstrating the literal nature of this physical identifier.
* **Smooth (Hebrew, _châlâq'_):** From H2509, this word means "smooth," "bare," or "slippery." It stands in stark contrast to "hairy," emphasizing Jacob's lack of body hair. This physical difference was not merely cosmetic but served as a primary means of identification, especially for the blind Isaac, who would rely on touch. Jacob's use of this term highlights his acute awareness of the practical obstacle it poses to their scheme.
* **Man (Hebrew, _ʼîysh'_):** From H376, this term refers to "a man as an individual or a male person." Its repetition in the verse ("hairy man," "smooth man") underscores that the physical attributes are intrinsic to their individual identities, making the attempt at impersonation a direct challenge to their very being and a profound act of misrepresentation.

#### Verse Breakdown
* **"And Jacob said to Rebekah his mother,"**: This opening clause immediately establishes the intimate and conspiratorial nature of the conversation. Jacob's direct address to his mother highlights her central role in instigating the deception and his initial hesitation, indicating a moment of vulnerability and practical concern rather than moral objection.
* **"Behold, Esau my brother [is] a hairy man,"**: Jacob's statement here is an observation of a well-known fact about his elder brother. The term "behold" draws attention to this undeniable physical reality, emphasizing the distinct and easily verifiable characteristic of Esau's body hair, which would be Isaac's primary means of tactile identification.
* **"and I [am] a smooth man:"**: This clause presents the stark contrast and the core problem. Jacob's self-description as "smooth" directly opposes Esau's "hairy" nature, articulating the fundamental physical discrepancy that threatens to expose their elaborate scheme. It underscores his recognition of the significant obstacle this physical difference poses to deceiving his blind father.

#### Literary Devices
The primary literary device at play in [Genesis 27:11](/genesis/27-11 "Jacob's concern about his smooth skin") 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](/genesis/27-16 "Rebekah dresses Jacob in Esau's clothes")). The verse also carries a subtle **Irony**, as Jacob, whose name means "supplanter" or "heel-catcher" ([Genesis 25:26](/genesis/25-26 "The birth of Jacob")), 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](/genesis/25-23 "The prophecy concerning Jacob and Esau")), 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.

* [Genesis 25:23](/genesis/25-23 "The prophecy concerning Jacob and Esau")
* [Genesis 27:43](/genesis/27-43 "Jacob flees from Esau")
* [Genesis 29:25](/genesis/29-25 "Laban's deception of Jacob")

### 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
* **How do we balance our belief in God's promises with the temptation to "help" Him fulfill them through our own efforts or schemes?**
* **What are the long-term consequences of deception, even when we believe our intentions are good or aligned with a divine purpose?**
* **In what areas of our lives might we be tempted to compromise integrity for perceived gain or to avoid discomfort?**

### 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](/genesis/27-1-5 "Isaac's plan to bless Esau")).

**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](/genesis/25-23 "Read about the prophecy concerning Jacob and Esau")), 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](/genesis/27-43 "Jacob flees from Esau")). 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](/john/14-6 "Jesus, the Way, the Truth, and the Life")). 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](/2_corinthians/5-21 "Christ became sin for us")). 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](/colossians/2-9 "The fullness of God in Christ")), perfectly revealing the Father and serving as our sinless High Priest ([Hebrews 4:15](/hebrews/4-15 "Jesus, our sinless High Priest")). Christ, the Lion of the tribe of Judah ([Revelation 5:5](/revelation/5-5 "The Lion of the Tribe of Judah")), secured the ultimate blessing for humanity through His perfect righteousness, not through any form of trickery.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 25:25

And the first came out red, all over like an hairy garment; and they called his name Esau.