TRV
Translation
King James Version
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:
Complete Jewish Bible
Go to the flock, and bring me back two choice kids. I will make it tasty for your father, the way he likes it;
Berean Standard Bible
Go out to the flock and bring me two choice young goats, so that I can make them into a tasty dish for your father—the kind he loves.
American Standard Version
Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savory food for thy father, such as he loveth:
World English Bible Messianic
Go now to the flock, and get me from there two good young goats. I will make them savory food for your father, such as he loves.
Geneva Bible (1599)
Get thee nowe to the flocke, and bring me thence two good kids of the goates, that I may make pleasant meate of them for thy father, such as he loueth.
Young's Literal Translation
Go, I pray thee, unto the flock, and take for me from thence two good kids of the goats, and I make them tasteful things for thy father, such as he hath loved;
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In the KJVVerse 737 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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Hippolytus of RomeAD 235
ON THE BLESSINGS OF ISAAC AND JACOB 4
On the one hand, Rebekah, who bears the image of the church, already prefigures the future events that would be accomplished through her younger son. She says to him, “Go to the pasture of the sheep, and fetch me from there two small, tender and beautiful young goats.” Esau is sent to the plain as if he lived abroad in the world; but Jacob is sent [to the pasture] of the sheep, in order that the words of the Lord, “I have been sent only to the lost sheep of Israel,” might come true.On the other hand, by saying, “Fetch me from there two small, tender and beautiful young goats,” she signified the two calls that appear to have been addressed by the Gospel. In fact, even though we are originally goats, because we are all sinners, through obedience we become tender and beautiful, justified by faith in Christ. No more [are we] like condemned goats but like sheep in pure sacrifice, in “sweet savor,” offered to God and made nourishment for the Word, who gives similes their full accomplishment by saying to his disciples, “I have food to eat that you do not know.”
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 27:9 records Rebekah's decisive instruction to Jacob, her favored son, to retrieve two choice young goats from their flock. This command initiates a crucial step in her elaborate scheme to deceive Isaac, her blind and aging husband, into unwittingly bestowing the highly coveted patriarchal blessing upon Jacob, rather than Esau, the rightful firstborn and Isaac's preferred son, by preparing a specific, savory meal that Isaac loved.
CONTEXT
EXPOSITION AND ANALYSIS
Rebekah's command in Genesis 27:9 is precise and purposeful, revealing her strategic mind at work to secure the blessing for Jacob, her favored son.
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices. Direct Command is evident in Rebekah's imperative "Go now," emphasizing her authority and determination. Foreshadowing is present, as this seemingly simple domestic instruction sets the stage for the elaborate deception that will unfold, leading to significant familial strife. There is also a subtle Irony in Rebekah's attempt to provide "savoury meat" to secure a spiritual blessing, highlighting the human tendency to use earthly means for spiritual ends. The "savoury meat" itself functions as a Symbol, representing not just a meal but the means to an end, a tool for manipulation that triggers a pivotal moment in the patriarchal narrative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 27:9 initiates a narrative rich with theological implications, primarily concerning the tension between human will and divine purpose. While Rebekah and Jacob resort to cunning and deception to secure the blessing, God's sovereign plan for Jacob to receive the blessing had already been declared (Genesis 25:23), raising the profound question of whether God's purposes justify human sin or if He works despite human failings. The story powerfully illustrates that while God's ultimate will prevails, the means by which humans attempt to achieve it have significant, often negative, consequences, leading to broken relationships and personal hardship.
REFLECTION AND APPLICATION
Genesis 27:9 serves as a profound cautionary tale, reminding us that even when our desired outcomes seem aligned with God's ultimate will, resorting to deceptive or manipulative means is never justified and invariably leads to painful consequences. Rebekah and Jacob's actions, though ultimately leading to the fulfillment of God's prophecy regarding the elder serving the younger, plunged their family into years of strife, separation, and a cycle of deceit that later afflicted Jacob himself. This narrative challenges us to cultivate unwavering integrity in all our dealings, to trust implicitly in God's perfect timing and methods, and to recognize that His sovereign purposes do not require our sinful shortcuts to be accomplished. It also underscores the destructive nature of favoritism within families, urging us to foster environments of impartial love and respect, thereby preventing the seeds of jealousy and resentment that can lead to such profound brokenness.
Questions for Reflection
FAQ
Why did Rebekah ask for "two good kids of the goats"?
Answer: Rebekah likely requested two kids for practical reasons: to ensure there was sufficient meat to prepare a substantial and convincing "savoury meat" for Isaac, and to have extra material. Additionally, the skins of the goats were used to mimic Esau's hairy arms and neck, further aiding Jacob's disguise, as detailed in Genesis 27:16.
What is "savoury meat" and why was it so important?
Answer: "Savoury meat" translates the Hebrew maṭʻammîm, meaning 'delicacies' or 'tasty dishes'. It refers to a specially prepared, highly palatable meal that Isaac particularly loved and associated with Esau's hunting prowess. It was of paramount importance because Isaac had made the enjoyment of this specific meal a prerequisite for bestowing the patriarchal blessing, making it the central element of Rebekah's deception and the trigger for the transfer of the blessing.
Does this story imply that deception is acceptable if it fulfills God's will?
Answer: No, the story emphatically does not imply that deception is acceptable. While Jacob ultimately received the blessing, which aligned with God's earlier prophecy in Genesis 25:23, the narrative clearly portrays the negative and far-reaching consequences of Rebekah and Jacob's dishonest actions. Their deception led to profound familial strife, Jacob's exile, and a cycle of deceit that affected Jacob later in life (e.g., Genesis 29:25). God's sovereignty does not necessitate human sin to accomplish His purposes; rather, He can work through and despite human failings, demonstrating His faithfulness even when His people are faithless.
CHRIST-CENTERED FULFILLMENT
While Genesis 27:9 depicts a human attempt to secure a blessing through deception and manipulation, it subtly points forward to Christ by highlighting the profound human longing for blessing and inheritance, and the flawed means often employed to obtain it. Jacob, despite his deceptive methods, received a blessing that ultimately pointed to the lineage of the Messiah, for it is through his descendants that Christ would come. However, unlike Jacob, who obtained his blessing through trickery and a disguised identity, Jesus Christ, the true and perfect heir, did not need to deceive to receive His inheritance or to bestow ours. He is the authentic "savoury meat" to the Father, the perfect sacrifice whose obedience and self-offering truly please God (Ephesians 5:2). He is the ultimate fulfillment of the Abrahamic covenant, securing eternal blessings for all who believe, not through human stratagem or disguised identity, but through His perfect life, atoning death, and glorious resurrection (Galatians 3:13-14). The spiritual blessing we receive in Christ is freely given, unmerited, and secured by divine faithfulness, offering a superior and untainted inheritance that far surpasses any earthly patriarchal blessing (Ephesians 1:3).