TRV
Translation
King James Version
And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
Complete Jewish Bible
and she put the skins of the goats on his hands and on the smooth parts of his neck.
Berean Standard Bible
She also put the skins of the young goats on his hands and on the smooth part of his neck.
American Standard Version
and she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
World English Bible Messianic
She put the skins of the young goats on his hands, and on the smooth of his neck.
Geneva Bible (1599)
And she couered his hands and the smoothe of his necke with the skinnes of the kiddes of the goates.
Young's Literal Translation
and the skins of the kids of the goats she hath put on his hands, and on the smooth of his neck,
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In the KJVVerse 744 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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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 27:16 meticulously details Rebekah's cunning act of placing goat skins on Jacob's hands and the smooth part of his neck. This pivotal moment underscores the calculated nature of her deception, designed to mimic the hairy texture of Esau, thereby enabling Jacob to impersonate his brother and secure the patriarchal blessing from their blind father, Isaac. The verse highlights the physical means by which a divinely ordained prophecy would be fulfilled through human manipulation.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 27:16 precisely details the physical preparation for Jacob's deception, a moment crucial to the narrative's unfolding. Rebekah, having prepared the savory meal, now meticulously applies the goat skins to Jacob. The strategic placement on his hands and the smooth part of his neck was paramount, as these were the very areas Isaac, blind and relying on touch, would most likely feel to verify the identity of the son he was about to bless. This meticulous act underscores the calculated nature of Rebekah's plan, relying entirely on sensory manipulation to achieve her goal.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to enhance its dramatic impact and thematic depth. Symbolism is evident in the goat skins themselves, which symbolize deception and disguise, representing the false identity Jacob assumes. The act of "putting on" the skins can also be seen as a symbolic act of Jacob putting on Esau's identity, a motif that resonates with later biblical themes of "putting on Christ." There is a strong element of Irony in Isaac's blindness, which forces him to rely on touch, only for that very sense to be manipulated by the skins. The contrast between Jacob's natural "smooth" skin and Esau's "hairy" body (as described in Genesis 25:25) highlights the precise nature of Rebekah's counter-measure. This Contrast underscores the meticulousness of the deception and the lengths to which Rebekah goes to ensure its success.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:16, though a seemingly simple descriptive verse, is pregnant with theological and thematic implications. It serves as a powerful illustration of human attempts to manipulate divine promises, highlighting the tension between God's sovereign plan and human free will, often expressed through flawed and sinful means. While God had already declared His preference for Jacob, the methods employed by Rebekah and Jacob demonstrate a lack of faith in God's ability to fulfill His word through righteous means, choosing instead the path of deceit. This act, therefore, raises profound questions about the nature of faith, obedience, and the consequences of seeking to achieve God's purposes through ungodly methods.
REFLECTION AND APPLICATION
Genesis 27:16, as a pivotal moment in Jacob and Esau's story, serves as a profound reminder of the far-reaching consequences of deception. While the narrative ultimately sees God's sovereign plan for Jacob's lineage prevail, the methods employed by Rebekah and Jacob led to years of painful family estrangement, fear, and flight (as seen in Genesis 27:43 and Jacob's subsequent journey). This passage urges us to prioritize honesty and integrity in all our dealings, recognizing that even when we believe we are working towards a "good" outcome, deceit inevitably introduces lasting repercussions, eroding trust and fostering bitterness. It also offers a challenging truth: God can accomplish His purposes even through our flawed and sinful actions, yet our moral responsibility to act righteously remains paramount. We are called to trust in God's timing and methods, rather than resorting to manipulation to achieve what we perceive as His will.
Questions for Reflection
FAQ
Why did Rebekah use goat skins specifically?
Answer: Rebekah used goat skins because Jacob had smooth skin, unlike his hairy brother Esau, whose body was covered in hair from birth (Genesis 25:25). The rough texture of the goat skins was intended to mimic Esau's hairiness, allowing Jacob to deceive the blind Isaac through touch, as Isaac relied on his sense of touch to identify his sons.
Did God approve of Rebekah's deception to fulfill His prophecy?
Answer: While God's prophecy that "the elder shall serve the younger" (Genesis 25:23) was ultimately fulfilled, the Bible does not condone the deceptive means used by Rebekah and Jacob. God's sovereignty means He can accomplish His will despite human sin, not that He approves of sinful methods. The subsequent family strife, Jacob's flight, and his own experiences of deception (e.g., Genesis 29:25) indicate the negative consequences of their actions, underscoring that sin always carries a cost.
What was the significance of the patriarchal blessing Isaac was to give?
Answer: The patriarchal blessing was a sacred, binding pronouncement of future prosperity, leadership, and divine favor, often including the inheritance of the covenant promises made to Abraham. It was considered irrevocable once given, carrying immense spiritual, social, and legal weight in ancient Near Eastern culture. It was seen as a conduit for God's blessings to flow through generations, shaping the destiny of the family and its descendants.
CHRIST-CENTERED FULFILLMENT
The narrative of Jacob's deceptive acquisition of the blessing, while fraught with human sin and its painful consequences, ultimately points to a greater fulfillment in Christ, revealing God's sovereign plan for blessing. Just as Jacob, the younger and seemingly less deserving, received the blessing intended for the elder through a substitutionary act (albeit a deceptive one involving the skins of goats), so too does humanity, spiritually "younger" and utterly undeserving, receive the ultimate blessing of salvation and eternal life through the perfect substitution of Christ. He is the true heir of all blessings, the Seed of Abraham through whom all nations are blessed (Galatians 3:16). Unlike Jacob's flawed attempt to secure a blessing through disguise and manipulation, Jesus, the perfect Lamb of God (John 1:29), perfectly fulfilled all righteousness, taking on the "skins" of our sin and bearing its curse on the cross (Galatians 3:13). Through His perfect obedience and sacrifice, He secures for us an inheritance that is not obtained by deceit or human cunning, but by divine grace, freely given to all who believe, demonstrating God's unwavering faithfulness to His covenant promises (Romans 5:19).