What number verse is Genesis 27:17 in the Bible?

Genesis 27:17 is the 745th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 27:17 sits at position 745.

Translation

King James Version

And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

Ask

KJV (with Strong's)

And she gave ^H5414 the savoury meat ^H4303 and the bread ^H3899, which she had prepared ^H6213, into the hand ^H3027 of her son ^H1121 Jacob ^H3290.

Ask

Complete Jewish Bible

Then she gave the tasty food and the bread she had prepared to her son Ya'akov.

Ask

Berean Standard Bible

Then she handed her son Jacob the tasty food and bread she had made.

Ask

American Standard Version

and she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.

Ask

World English Bible Messianic

She gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.

Ask

Geneva Bible (1599)

Afterward she put the pleasant meate and bread, which she had prepared, in the hand of her sonne Iaakob.

Ask

Young's Literal Translation

and she giveth the tasteful things, and the bread which she hath made, into the hand of Jacob her son.

Ask

See on the biblical-era map

All Genesis Sites (Canaan) View full PDF

All Genesis Sites (Middle East) View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 745 of 31,102

Study This Verse

SUMMARY

Genesis 27:17 depicts a pivotal moment in Rebekah's elaborate scheme to secure the patriarchal blessing for Jacob, her favored son, over his elder brother, Esau. In this verse, Rebekah completes her meticulous preparations by handing Jacob the specially prepared, savory meal and bread, thereby equipping him to deceive his blind father, Isaac. This calculated act sets in motion a chain of events with profound and lasting consequences for the family, highlighting themes of deception, divine sovereignty, and the complex dynamics of human agency in the unfolding of God's purposes.

CONTEXT

Literary Context: Genesis 27:17 is deeply embedded within the dramatic narrative of Jacob and Esau, immediately preceding Jacob's deceptive encounter with Isaac. The preceding verses establish Isaac's intention to bless Esau, his firstborn, after Esau brings him a meal of wild game (Genesis 27:1-4). Rebekah, overhearing this, quickly devises a plan to ensure Jacob receives the blessing, recalling God's earlier prophecy concerning the two brothers (Genesis 25:23). She instructs Jacob to bring two young goats, from which she prepares a "savoury meal" (Genesis 27:9). The narrative then details Jacob's initial reluctance due to his smooth skin contrasting with Esau's hairiness, and Rebekah's resolute insistence, even taking any curse upon herself (Genesis 27:11-13). She then dresses Jacob in Esau's clothes and covers his hands and neck with goatskins (Genesis 27:15-16). Verse 17 marks the culmination of these preparations, as Rebekah hands Jacob the food, signifying his full readiness to execute the deception. The verses immediately following describe Jacob's successful deception of Isaac and the subsequent bestowal of the blessing.
Historical & Cultural Context: In the ancient Near East, the patriarchal blessing was a highly significant and legally binding pronouncement, carrying immense spiritual, social, and material weight. It was typically bestowed by the dying patriarch upon his firstborn son, conveying authority, inheritance, and the continuation of the family line and covenant promises. Such blessings were considered irrevocable once given. The act of sharing a meal, particularly one prepared to a specific taste, was often an intimate and significant part of such rituals, symbolizing connection and the transfer of favor. The cultural emphasis on primogeniture (the right of the firstborn) made Rebekah's and Jacob's actions particularly audacious and transgressive. While a father's blessing was paramount, a mother's influence and manipulation, though not ideal, were not entirely unheard of in household dynamics, albeit with significant social repercussions if discovered. The setting in the semi-nomadic life of the patriarchs, where hunting was a valued skill (Esau's profession), also plays into the specific details of the desired meal.
Key Themes: This verse, as part of the broader narrative, contributes to several significant themes within Genesis and the biblical narrative. It highlights the theme of divine election and sovereignty, as God's prophecy that "the elder shall serve the younger" (Genesis 25:23) is ultimately fulfilled, despite the flawed human means employed. It powerfully illustrates the consequences of human deception and lack of faith, demonstrating that while God's purposes will prevail, sinful human methods invariably lead to strife and brokenness within families and communities, as seen in the subsequent estrangement of Jacob and Esau (Genesis 27:41-45). The narrative also explores the nature of blessing and inheritance, showing its immense value in the patriarchal period and the lengths to which individuals would go to secure it. Furthermore, it subtly introduces the theme of God working through imperfect instruments, a recurring motif in biblical history, where even the patriarchs, chosen by God, exhibit significant moral failings.

EXPOSITION AND ANALYSIS

Genesis 27:17 succinctly describes Rebekah's final act in preparing Jacob for his deceitful encounter with Isaac: "And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob." This seemingly simple action is laden with narrative and theological significance.

Key Word Analysis

gave (Hebrew, nâthan', H5414): This primitive root is highly versatile, meaning "to give" in its broadest sense, encompassing actions like putting, making, bestowing, committing, or delivering. In this context, Rebekah's "giving" is an active, deliberate transfer. It signifies her direct agency and the culmination of her orchestration, placing the instruments of deception directly into Jacob's hands. It's not a passive act but a decisive step in executing her plan.
savoury meat (Hebrew, maṭʻam', H4303): This word refers to a "delicacy" or "dainty meat," emphasizing food that is particularly palatable and desirable. Isaac's request for "savoury meat" (Genesis 27:4) highlights his specific craving for a meal of wild game, which was likely rich in flavor and aroma. Rebekah's meticulous preparation of this "savoury meat" from goat reflects her understanding that the taste and smell would be crucial for Isaac, given his blindness, ensuring the deception's success by appealing to his remaining senses.
hand (Hebrew, yâd', H3027): This word signifies the open hand, indicating power, means, direction, or control. By placing the food "into the hand of her son Jacob," Rebekah is literally empowering him to carry out the deception. The "hand" here is not just a physical appendage but a symbol of the agency and responsibility Jacob now assumes. It marks the moment Jacob fully takes on the role prepared for him, becoming the active agent in the final stage of the deception.

Verse Breakdown

"And she gave the savoury meat and the bread": This clause highlights Rebekah's initiative and the objects of the deception. The "savoury meat" (Hebrew maṭʻam) was the crucial element designed to mimic Esau's hunted game, appealing directly to Isaac's specific desire. The inclusion of "bread" signifies a complete meal, ready for consumption. Rebekah's act of "giving" underscores her active role as the orchestrator, transferring the means of deceit directly to Jacob.
"which she had prepared": This parenthetical phrase emphasizes the meticulousness and intentionality of Rebekah's actions. It wasn't a casual offering but a meal specifically "prepared" (Hebrew ʻâsâh, H6213, meaning "to do or make" in a broad sense, here implying careful crafting) for the purpose of deception. This detail reinforces her determination and the calculated nature of the scheme to perfectly replicate the desired meal for Isaac.
"into the hand of her son Jacob": This final phrase signifies the culmination of Rebekah's preparations and Jacob's full complicity. By placing the food "into the hand" of Jacob, Rebekah physically equips him for the act of deception. Jacob's acceptance of the food, despite his earlier reservations (Genesis 27:11-12), marks his transition from reluctant participant to active agent in the scheme, ready to present himself as Esau. The phrase emphasizes the direct transfer of responsibility and the immediate proximity to the deceptive act.

Literary Devices

The narrative of Genesis 27:17 employs several literary devices to enhance its impact. Irony is prominent, as Rebekah and Jacob resort to deceit to fulfill a divine prophecy that "the elder shall serve the younger" (Genesis 25:23). Their human manipulation stands in stark contrast to God's sovereign ability to achieve His purposes without human sin, creating a tension between divine will and human agency. The "savoury meat" itself functions as Symbolism, representing not just food but the very object of the desired patriarchal blessing and the means by which it is to be illicitly obtained. It symbolizes the tangible conduit for an intangible spiritual transfer. Furthermore, the verse, as part of the broader chapter, utilizes Foreshadowing; the immediate act of deception, though successful in securing the blessing, subtly foreshadows the deep animosity, years of separation, and ongoing family strife that will plague Jacob's life, demonstrating the painful consequences of unrighteous actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 27:17, though a seemingly simple action, is pregnant with theological significance, highlighting the complex interplay between divine sovereignty and human responsibility. It demonstrates that God's ultimate purposes will be accomplished, even when human agents resort to flawed and sinful means to "help" Him. Rebekah and Jacob's deception, while ethically wrong, inadvertently aligns with God's earlier prophecy concerning the two brothers. However, the narrative is careful not to condone the sin; instead, it vividly portrays the painful and lasting consequences of their actions on their family, illustrating that while God can work through human sin, He does not bless or endorse it. This story serves as a powerful reminder that trusting God's timing and methods, even when they seem slow or uncertain, is always superior to resorting to human cunning and dishonesty, which inevitably lead to broken relationships and personal distress.

REFLECTION AND APPLICATION

Genesis 27:17, as a key moment in Jacob's story, offers profound lessons for contemporary believers. It serves as a potent reminder that even when we believe we are acting with good intentions—perhaps to secure a perceived blessing or fulfill what we believe is God's will—resorting to dishonesty, manipulation, or unrighteous means invariably leads to negative consequences. Rebekah and Jacob's deception, though it achieved the immediate goal of securing the blessing, fractured their family, led to years of painful separation, and introduced a pattern of deceit into Jacob's own life. This narrative powerfully teaches us that God's promises do not require our sinful interference to come to pass. Instead, true faith involves patiently trusting in His perfect timing and righteous methods, even when the path seems unclear or difficult. We are called to pursue God's will with integrity and honesty, confident that He is fully capable of fulfilling His purposes without our resorting to cunning schemes that ultimately bring pain and brokenness. Our character in the pursuit of God's blessings matters deeply.

Questions for Reflection

In what areas of my life might I be tempted to "help" God's plan unfold through unrighteous or manipulative means?
What are the potential long-term consequences, both for myself and others, when I choose to act deceptively, even with what I perceive as a good motive?
How can I cultivate a deeper trust in God's perfect timing and His ability to fulfill His promises through righteous means, even when it requires patience or sacrifice?
How does this story challenge my understanding of divine sovereignty and human responsibility in achieving God's purposes?

FAQ

Why did Rebekah and Jacob resort to deception if God had already prophesied Jacob would be blessed?

Answer: Rebekah and Jacob's actions reveal a profound lack of faith in God's timing and methods, despite knowing His prophecy that "the elder shall serve the younger" (Genesis 25:23). They chose to manipulate circumstances rather than patiently waiting for God to fulfill His promise in His own way. This often occurs when individuals believe they must "help" God achieve His purposes, leading to sinful actions and unintended negative consequences. Their impatience and distrust in God's sovereignty led them down a path of deceit, demonstrating that even those who are part of God's covenant plan can succumb to human weakness and attempt to force divine outcomes through unrighteous means.

CHRIST-CENTERED FULFILLMENT

The narrative of Jacob's deceptive acquisition of the blessing, initiated by Rebekah's act in Genesis 27:17, ultimately points to Christ by highlighting the profound need for a true and righteous blessing that cannot be obtained through human cunning or manipulation. Unlike Jacob, who obtained his blessing through deceit and a flawed human scheme, Jesus Christ is the true and ultimate inheritor of all blessings, not by trickery, but by His perfect obedience, sinless life, and sacrificial death on the cross. He perfectly fulfills the covenant promises made to Abraham, Isaac, and Jacob, not through a flawed human effort, but through His divine nature and perfect righteousness. Through Christ, the blessing of salvation, eternal life, and spiritual adoption is freely offered to all who believe, demonstrating God's boundless grace and faithfulness (Ephesians 1:3-7). Where Jacob's actions brought division and consequence, Christ's perfect work brings reconciliation and abundant life (Romans 5:17). He is the ultimate "blessing" through whom all the families of the earth are blessed (Galatians 3:14).

Copy as

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.

Copy as

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.

Copy as

Continue studying Genesis 27:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.