TRV
Translation
King James Version
Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
Complete Jewish Bible
'Bring me game, and make it tasty, so I can eat it. Then I will give you my blessing in the presence of ADONAI, before my death.'
Berean Standard Bible
‘Bring me some game and prepare me a tasty dish to eat, so that I may bless you in the presence of the LORD before I die.’
American Standard Version
Bring me venison, and make me savory food, that I may eat, and bless thee before Jehovah before my death.
World English Bible Messianic
‘Bring me venison, and make me savory food, that I may eat, and bless you before the LORD before my death.’
Geneva Bible (1599)
Bring mee vension, and make mee sauourie meate, that I may eate and blesse thee before the Lord, afore my death.
Young's Literal Translation
Bring for me provision, and make for me tasteful things, and I do eat, and bless thee before Jehovah before my death.
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In the KJVVerse 735 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 27:7 records Isaac's solemn and specific directive to his eldest son, Esau, to hunt venison and prepare a special, savory meal. This instruction was a critical prerequisite for Isaac to impart the patriarchal blessing—a profound and divinely sanctioned pronouncement of inheritance, authority, and covenant favor—upon Esau "before the LORD" and in anticipation of his own imminent death. The verse meticulously highlights the ceremonial gravity of the occasion and Isaac's deep-seated desire to fulfill his sacred duty as patriarch.
CONTEXT
Literary Context: Genesis 27:7 is embedded within a deeply dramatic and pivotal chapter, marking a turning point in the patriarchal narrative. Isaac, now old and blind, senses his approaching death and desires to formally bestow the patriarchal blessing upon his firstborn, Esau, as detailed in Genesis 27:1-4. This verse, specifically, captures Isaac's precise request for the meal that would precede this momentous act. Immediately following this instruction, Rebekah, overhearing the conversation, initiates her elaborate plan to deceive Isaac and secure the blessing for Jacob, her favored son, as narrated in Genesis 27:5-17. The verse thus serves as the direct catalyst for the unfolding deception that profoundly impacts the family's future and the trajectory of God's covenantal promises.
Historical & Cultural Context: In the ancient Near East, and particularly within early Israelite patriarchal society, the firstborn son held a position of significant privilege, including the right to a double portion of the inheritance and the spiritual headship of the family, known as the birthright. The patriarchal blessing was not merely a wish but a binding, prophetic declaration believed to carry divine authority and determine the recipient's future destiny. It was often pronounced by the patriarch on his deathbed, making it a final, irrevocable act. The preparation and consumption of a special meal, especially one involving game hunted by the son, was a common cultural practice to mark solemn covenants, important transitions, or to invoke a sense of well-being and favor before a significant spiritual act. Isaac's preference for venison aligns with Esau's identity as a skilled hunter, emphasizing a personal connection and perhaps a desire to honor Esau's particular gifts.
Key Themes: Genesis 27:7 contributes to several overarching themes within the book of Genesis. It highlights the theme of primogeniture and its significance, even as God's sovereign plan often transcends human conventions, as foreshadowed in Genesis 25:23. The verse also introduces the theme of deception as a means to achieve desired outcomes, setting the stage for the elaborate trickery employed by Rebekah and Jacob, a recurring motif in the patriarchal narratives. Furthermore, it underscores the power and perceived irrevocability of spoken blessings, particularly those invoked "before the LORD," which were understood to carry divine weight and shape destiny. Finally, Isaac's awareness of his impending death brings to the forefront the theme of legacy and the intergenerational transfer of covenant promises, as patriarchs sought to ensure the continuity of their spiritual heritage before their passing.
EXPOSITION AND ANALYSIS
Genesis 27:7 states, "Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death." This verse reveals Isaac's deliberate and ritualistic approach to bestowing the patriarchal blessing.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Foreshadowing is evident as Isaac's specific request for venison and a savory meal sets the precise conditions that Rebekah and Jacob will exploit for their deception. This creates dramatic irony, as the reader is aware of God's prior prophecy regarding Jacob and Esau (Genesis 25:23), knowing that Isaac's intended recipient will not ultimately receive the blessing. The meal itself functions as symbolism, representing not just sustenance but a ceremonial preparation for a sacred act, a means to invoke a specific atmosphere for the transfer of spiritual authority. Isaac's blindness (mentioned in the preceding verses) stands in stark contrast to his desire for a sensory experience through food, highlighting his physical limitations against his spiritual intent.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:7 powerfully illustrates the ancient Israelite understanding of the patriarchal blessing as a profoundly significant and binding spiritual act. It was not a mere wish, but a divinely-invoked declaration of future destiny, conveying spiritual authority, material prosperity, and the continuation of God's covenant promises. Isaac's meticulous preparations underscore the solemnity and perceived irrevocability of this pronouncement, made in the very presence of the LORD. However, this verse also subtly introduces the tension between human preference and divine sovereignty, as Isaac's clear intention to bless Esau stands in stark contrast to God's pre-ordained plan for Jacob, which ultimately unfolds through human agency, even if flawed.
REFLECTION AND APPLICATION
Genesis 27:7 serves as a poignant reminder of the enduring power and weight of spoken words, particularly those uttered with intentionality and spiritual authority. Isaac believed his blessing would be final and binding, underscoring the profound impact our declarations can have, whether in blessing or in judgment. This narrative challenges us to consider the gravity of our own words, especially within our families and communities, and to use them to build up and impart grace. Furthermore, the tension between Isaac's human preference for Esau and God's ultimate purpose for Jacob encourages us to humbly submit our plans and desires to God's sovereign will. Even amidst human flaws and deceptions, God's overarching purposes are accomplished, reminding us that His wisdom far surpasses our own. We are called to seek God's guidance diligently, trusting that His perfect will, not our personal biases or flawed methods, will ultimately prevail in our lives and in the lives of those we seek to bless.
Questions for Reflection
FAQ
Why was a specific meal, like venison and savoury meat, so important for the blessing?
Answer: The meal served multiple significant purposes. Culturally, in the ancient Near East, important events such as covenants, blessings, or farewells were often accompanied by a shared meal, symbolizing fellowship, agreement, and the solemnity of the occasion. For Isaac, the "savoury meat" (Hebrew maṭʻam, meaning "delicacy") was a personal preference, intended to bring him pleasure and perhaps invigorate him for the weighty spiritual act. It also functioned as a ritualistic preparation, creating a sensory and ceremonial atmosphere that enhanced the perceived spiritual efficacy and solemnity of the blessing. It was a tangible act of preparation for an intangible, yet profoundly real, spiritual transfer of authority and favor.
What does "bless thee before the LORD" signify?
Answer: This phrase indicates that the blessing was not merely a human wish or a father's kind words, but a sacred pronouncement invoked directly in the presence of God. It implied that God Himself was a witness to the blessing and the ultimate guarantor of its fulfillment. This made the patriarchal blessing profoundly spiritual, carrying divine authority and making it, in their understanding, irrevocable once uttered. It was believed to be a conduit through which God's covenant promises and favor would flow to the recipient.
Was the patriarchal blessing truly irrevocable, even if given deceptively?
Answer: In the narrative, the blessing, once pronounced, was indeed treated as binding and irreversible. Isaac lamented the deception but did not revoke the blessing given to Jacob, stating, "I have blessed him—and indeed he shall be blessed!" (Genesis 27:33). The theological understanding was that a blessing spoken "before the LORD" carried a divine weight that human will could not easily undo. This highlights the immense power of spoken words within a covenantal framework, even as God's sovereign plan ultimately works through human actions, flawed or otherwise, to achieve His purposes. Esau's later anguish and inability to secure the primary blessing further underscore its perceived finality, as seen in Hebrews 12:17.
CHRIST-CENTERED FULFILLMENT
The earthly patriarchal blessing sought by Isaac, a declaration of physical inheritance and divine favor for a specific lineage, powerfully foreshadows the ultimate spiritual blessings and eternal inheritance found exclusively in Christ. While Isaac's blessing was tied to physical birthright and the land, Jesus Christ is the true and eternal heir of all things, through whom believers receive an immeasurable spiritual inheritance, as detailed in Ephesians 1:3-14. The tension between Isaac's human preference for Esau and God's divine, electing purpose for Jacob points to the foundational truth of God's sovereign plan of salvation, which is not based on human merit, birthright, or even the flawed means of deception, but solely on His gracious election and the perfect, redemptive work of Christ. Christ Himself is the ultimate "savoury meat," the true Bread of Life, whose perfect sacrifice provides eternal spiritual sustenance and through whom we are truly blessed "before the LORD," receiving an irrevocable, eternal blessing and adoption into God's family, a blessing far surpassing any earthly inheritance, secured not by human manipulation but by divine grace and truth in the person of our Lord Jesus Christ.