What number verse is Genesis 27:31 in the Bible?

Genesis 27:31 is the 759th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Genesis 27:31 sits at position 759.

Translation

King James Version

And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

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KJV (with Strong's)

And he also had made ^H6213 savoury meat ^H4303, and brought it ^H935 unto his father ^H1, and said ^H559 unto his father ^H1, Let my father ^H1 arise ^H6965, and eat ^H398 of his son's ^H1121 venison ^H6718, that thy soul ^H5315 may bless ^H1288 me.

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Complete Jewish Bible

He too had prepared a tasty meal and brought it to his father, and now he said to his father, "Let my father get up and eat from his son's game, so that you may give me your blessing."

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Berean Standard Bible

He too made some tasty food, brought it to his father, and said to him, “My father, sit up and eat of your son’s game, so that you may bless me.”

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American Standard Version

And he also made savory food, and brought it unto his father; and he said unto his father, Let my father arise, and eat of his son’s venison, that thy soul may bless me.

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World English Bible Messianic

He also made savory food, and brought it to his father. He said to his father, “Let my father arise, and eat of his son’s venison, that your soul may bless me.”

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Geneva Bible (1599)

And hee also prepared sauourie meate and brought it to his father, and sayd vnto his father, Let my father arise, and eat of his sonnes venison, that thy soule may blesse me.

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Young's Literal Translation

and he also maketh tasteful things, and bringeth to his father, and saith to his father, `Let my father arise, and eat of his son's provision, so that thy soul doth bless me.'

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Study This Verse

SUMMARY

Genesis 27:31 marks a pivotal and dramatic moment in the patriarchal narrative, depicting Jacob's successful execution of a deceptive plan to usurp the coveted patriarchal blessing from his elder brother, Esau. Having prepared a savory meal under his mother Rebekah's instruction, Jacob presents it to his blind father, Isaac, impersonating Esau. This act, driven by ambition and maternal manipulation, sets in motion a chain of events that profoundly impacts the family's future, highlighting themes of divine sovereignty, human imperfection, and the enduring power of a father's blessing.

CONTEXT

Literary Context: This verse is the climax of the elaborate deception initiated in Genesis 27. Isaac, old and blind, intended to bestow his final, irrevocable blessing upon his firstborn, Esau, after Esau had hunted and prepared a special meal (Genesis 27:1-4). Overhearing this, Rebekah, who favored Jacob, quickly orchestrated a plan for Jacob to impersonate Esau. She prepared a similar meal from the flock and covered Jacob's hands and neck with goat skins to mimic Esau's hairy appearance, dressing him in Esau's clothes (Genesis 27:5-17). Jacob's apprehension about being discovered (Genesis 27:11-12) is overcome by Rebekah's insistence. Verse 31 captures the moment Jacob presents the meal, just before Esau's return, intensifying the dramatic tension and setting the stage for the ensuing family conflict and Jacob's flight.
Historical & Cultural Context: In the ancient Near East, the patriarchal blessing was a profoundly significant and legally binding pronouncement, believed to convey spiritual authority, material inheritance, and the continuation of the family line and its covenant promises. It was not merely a wish but an efficacious word, often irreversible once spoken. Primogeniture, the right of the firstborn to a double portion of the inheritance and the headship of the family, was the customary practice, making Jacob's usurpation of Esau's blessing particularly audacious. The "savoury meat" was more than just food; it was a ritualistic element, a means of preparing the father for a spiritual act, symbolizing intimacy and the son's devotion. The act of eating together before a significant pronouncement was a common practice, reinforcing the bond and solemnity of the occasion.
Key Themes: Genesis 27:31 contributes significantly to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it powerfully illustrates the theme of Divine Sovereignty versus Human Agency, showing how God's predetermined plan (that the elder would serve the younger, as stated in Genesis 25:23) is fulfilled despite, and even through, flawed human actions and deception. Secondly, the theme of Deception and its Consequences is prominent; while Jacob obtains the blessing, his deceit leads to immediate family strife, Esau's murderous hatred (Genesis 27:41), and Jacob's subsequent exile and years of hardship, including being deceived himself by Laban (Genesis 29:20-25). Finally, the Value and Power of the Blessing is underscored, demonstrating its profound spiritual and material significance within the covenant framework, a blessing that ultimately points towards the greater spiritual blessings found in Christ.

EXPOSITION AND ANALYSIS

Key Word Analysis

made (Hebrew, ʻâsâh', H6213): A primitive root meaning "to do or make, in the broadest sense and widest application." Here, it refers to Jacob's active preparation of the meal. This word emphasizes the deliberate and intentional nature of Jacob's actions, highlighting his participation in the deception rather than merely being a passive recipient of Rebekah's plan. It implies a complete and thorough execution of the task.
savoury meat (Hebrew, maṭʻam', H4303): Meaning "a delicacy; dainty (meat), savoury meat." This term refers to food prepared to be especially palatable and pleasing, often for a special occasion or a discerning palate. It signifies not merely sustenance but a dish crafted for enjoyment and a specific ritual purpose, underscoring the importance of the meal in the blessing ceremony. The KJV's "savoury meat" captures the essence of a highly desired, delicious dish.
bless (Hebrew, bârak', H1288): A primitive root meaning "to kneel; by implication to bless God (as an act of adoration), and (vice-versa) man (as a benefit)." In this context, it refers to Isaac's bestowal of a powerful, efficacious pronouncement of favor, prosperity, and covenant inheritance upon his son. The urgency of Jacob's request for this blessing highlights its profound spiritual and material significance within the patriarchal culture, believed to carry divine authority and determine one's future.

Verse Breakdown

"And he also had made savoury meat": This clause confirms Jacob's active role in the deception. While Rebekah orchestrated the plan and provided the ingredients, Jacob personally prepared the meal, demonstrating his full commitment to the scheme. The "savoury meat" (Hebrew maṭʻam) was crucial for the ritual, intended to please Isaac's palate and set the stage for the blessing.
"and brought it unto his father": This simple action marks the culmination of the elaborate deception. Jacob, disguised as Esau, physically presents the meal, bringing him into the immediate presence of his blind father, Isaac, who is relying solely on sensory input (taste, smell, touch, voice) to identify his son.
"and said unto his father, Let my father arise, and eat of his son's venison": Jacob's direct address is a bold and deceptive assertion of his false identity. He uses the specific term "venison" (tsayid, H6718), knowing Isaac's expectation, even though the meat was from goats. The command "Let my father arise, and eat" is a confident, almost demanding invitation, designed to mimic Esau's expected demeanor and prompt Isaac to proceed with the blessing.
"that thy soul may bless me": This final phrase reveals the ultimate motivation behind the entire elaborate ruse. Jacob's singular focus is on receiving the patriarchal blessing. The phrase "thy soul" (Hebrew nephesh, H5315) emphasizes the deep, intrinsic, and spiritual nature of the blessing. It was believed to emanate from the very core of the father's being, carrying irreversible spiritual authority, material prosperity, and the continuation of the covenant lineage. Jacob's plea underscores the immense value placed on this sacred pronouncement.

Literary Devices

Genesis 27:31 is rich with Irony. Jacob, whose name means "supplanter" or "deceiver," is here actively living up to his name, ironically fulfilling a divine oracle given before his birth (Genesis 25:23). There is also profound Dramatic Irony, as the audience is fully aware of Jacob's disguise and the true identity of the "son" presenting the meal, while Isaac remains tragically oblivious. The contrast between Isaac's physical blindness and his spiritual blindness to the deception is a powerful motif. The "savoury meat" itself functions as Symbolism, representing the physical means through which a spiritual transaction is about to occur, yet it is tainted by the deception. The entire scene also serves as Foreshadowing, as Jacob's act of deception will be mirrored in his own life, particularly through Laban's trickery (Genesis 29:20-25) and the deception of his own sons concerning Joseph (Genesis 37:31-35), illustrating the principle of sowing and reaping.

THEOLOGICAL AND THEMATIC CONNECTIONS

Genesis 27:31 stands as a powerful testament to the tension between divine sovereignty and human responsibility. While God had declared before their birth that "the elder shall serve the younger" (Genesis 25:23), Rebekah and Jacob resorted to deceit to bring about this prophesied outcome. This highlights that God's purposes will prevail, but human sin in the process often leads to painful consequences, demonstrating that God does not condone the means, even if He uses them for His ultimate ends. The narrative emphasizes the profound value of the patriarchal blessing, which was seen as an irreversible conduit of divine favor and covenant promises, shaping the destiny of individuals and nations.

REFLECTION AND APPLICATION

The narrative of Jacob's deception in Genesis 27:31 serves as a profound and enduring cautionary tale for believers today. It reminds us that while God's sovereign plan will always come to fruition, our methods matter deeply to Him. Jacob's resort to manipulation and dishonesty, even to secure a divinely promised blessing, resulted in immediate and long-lasting familial strife, separation, and personal hardship. This passage challenges us to examine our own lives: Do we trust God's timing and His righteous means, or do we, in our impatience or perceived need, resort to ungodly shortcuts, manipulation, or deceit to achieve what we believe is good or even divinely ordained? True blessing, both spiritual and temporal, is found not in forcing God's hand through our own flawed schemes, but in walking in integrity, patiently trusting His perfect will and His perfect way, even when the path seems unclear or difficult. Our actions have consequences, and genuine blessings are often found in walking in truth and righteousness, allowing God to work in His perfect way, rather than attempting to force His hand through ungodly means.

Questions for Reflection

In what areas of my life might I be tempted to use deceptive or manipulative means to achieve a desired outcome, even if I believe the outcome is good or God-ordained?
How does Jacob's experience challenge my understanding of God's sovereignty and human responsibility?
What does this narrative teach me about the long-term consequences of short-term sin, even when God's ultimate purposes are fulfilled?
How can I cultivate a deeper trust in God's timing and methods, rather than relying on my own ingenuity or control?

FAQ

Did God approve of Jacob's deception to obtain the blessing?

Answer: While God's sovereign plan ensured that Jacob, not Esau, would receive the blessing and carry the covenant lineage, the Bible does not present Jacob's deception as something God approved of or commanded. Rather, it highlights the flawed nature of human agents through whom God often works. The narrative demonstrates that God can accomplish His will despite human sin, not because of it. Jacob faced significant negative consequences for his actions, including years of separation from his family (Genesis 31:41) and subsequent deceptions by others (Genesis 29:20-25), indicating that deceit carries its own painful repercussions, even when God's ultimate purpose is fulfilled. God's faithfulness to His promises is independent of human moral perfection.

CHRIST-CENTERED FULFILLMENT

The narrative of Jacob's deceptive pursuit of the blessing in Genesis 27:31 finds its ultimate fulfillment and striking contrast in Jesus Christ. Jacob, the second-born, gained the blessing through a false identity, a prepared meal, and cunning manipulation. In stark contrast, Jesus, the true and eternal Son, is the rightful heir who brings the ultimate, spiritual blessing to humanity, not through deceit but through perfect obedience and self-sacrifice. He is the "Lamb of God who takes away the sin of the world" (John 1:29), the true "savoury meat" whose body and blood are given for the life of the world (John 6:51). The covenant promises made to Abraham and passed through Isaac and Jacob find their "Yes" and "Amen" in Christ (2 Corinthians 1:20), who perfectly pleases the Father and bestows spiritual blessings far greater than any earthly inheritance. Through His perfect life, atoning death, and glorious resurrection, Christ secures eternal blessing for all who believe, without any need for human manipulation or disguise, demonstrating God's grace and righteousness in full measure. He is the true firstborn over all creation (Colossians 1:15), through whom all blessings flow.

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Commentary on Genesis 27 verses 30–40

30 ¶ And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31 And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me.

32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau.

33 And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed.

34 And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.

35 And he said, Thy brother came with subtilty, and hath taken away thy blessing.

36 And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me?

37 And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?

38 And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

39 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;

40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.

I. II. Main points1. 2. Sub-points(1.) (2.) Details

Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace!

II. Here is a common blessing bestowed upon Esau.

1.This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note, (1.) The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24. (2.) It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing."

2.This he had; and let him make his best of it, Gen 27:39, Gen 27:40.

(1.)It was a good thing, and better than he deserved. It was promised him, [1.] That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it. [2.] That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (Kg2 8:20, Kg2 8:22) when the Edomites revolted.

(2.)Yet it was far short of Jacob's blessing. For him God had reserved some better thing. [1.] In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–40. Public domain.

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Hippolytus of RomeAD 235

ON THE BLESSINGS OF ISAAC AND JACOB 8

The dishes of Esau signify the cult of the people under the law. Since they are inflated with pride and are certain of being justified by circumcision, they offer the pagan converts as nourishment, whereas they themselves need nourishment because they cannot touch the heavenly bread.

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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