Genesis 27:9

KJV

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:

KJV (with Strong's)

Go {H3212} now to the flock {H6629}, and fetch {H3947} me from thence two {H8147} good {H2896} kids {H1423} of the goats {H5795}; and I will make {H6213} them savoury meat {H4303} for thy father {H1}, such as he loveth {H157}:

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:

Commentary

### 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
* **Literary Context:** This verse is deeply embedded within the intricate and tension-filled narrative of Genesis 27, which details the deception of Isaac by Rebekah and Jacob. Immediately preceding this verse, Isaac, feeling his age and blindness, instructs Esau to hunt game and prepare a savory meal, after which he intends to give Esau the patriarchal blessing. Rebekah, overhearing this, immediately devises a counter-plan. Genesis 27:9 is her direct, actionable command to Jacob, setting in motion the elaborate charade that follows, including Jacob's disguise and the presentation of the meal. The subsequent verses detail Jacob's reluctance, Rebekah's insistence, and the execution of the deception, leading to profound familial conflict and Jacob's eventual flight.
* **Historical & Cultural Context:** In the ancient Near East, the patriarchal blessing was far more than a mere wish; it was a formal, binding pronouncement believed to convey spiritual authority, legal inheritance, and a divinely ordained destiny. It was typically given by the dying patriarch to his firstborn son, signifying the transfer of headship and the bulk of the family's wealth and spiritual legacy. The preparation of a special meal often accompanied such significant rituals, serving as a symbolic act of communion and a prerequisite for the solemn occasion. Familial favoritism, as seen in Isaac's preference for Esau (a skilled hunter) and Rebekah's for Jacob (a quiet tent-dweller), was common but often led to significant strife, as demonstrated vividly in this narrative.
* **Key Themes:** Genesis 27:9 contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it highlights the theme of **deception and its consequences**, as Rebekah's plan, though seemingly successful in the short term, leads to deep familial division and Jacob's long exile. Secondly, it underscores the **power and significance of the patriarchal blessing**, demonstrating the immense value placed upon it in ancient culture and its role in shaping destiny. Thirdly, the narrative explores the complex interplay between **human agency and divine sovereignty**. While Rebekah and Jacob resort to manipulative means, God had already declared that "the elder shall serve the younger" in [Genesis 25:23](/genesis/25-23 "God's prophecy concerning Jacob and Esau"), raising questions about whether human sin is necessary for divine purposes to be fulfilled. Finally, the story vividly illustrates the destructive nature of **familial favoritism**, as Isaac and Rebekah's partiality for different sons fuels jealousy and leads to the breakdown of trust.

### 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
* **good (Hebrew, _ṭôwb'_):** This word signifies something that is pleasing, beautiful, or excellent in quality. In this context, Rebekah is not merely asking for any kids but "good" ones, implying healthy, well-fed, and perhaps tender animals suitable for a special, savory dish. This choice underscores her meticulousness in attempting to perfectly replicate Esau's desired meal.
* **kids (Hebrew, _gᵉdîy'_):** This term specifically refers to young goats. The choice of young goats is significant, as their meat is generally more tender and less gamey than older animals, making it easier to prepare in a way that could mimic venison, which was Isaac's preference and Esau's specialty. This detail highlights Rebekah's practical knowledge and her intent to deceive.
* **savoury meat (Hebrew, _maṭʻam'_):** This noun denotes a delicacy, a tasty dish, or dainty meat. It implies a specially prepared, highly palatable meal designed to appeal to Isaac's particular palate. It wasn't just any food, but the specific type Isaac desired before bestowing the blessing, making it central to the deception. Rebekah's confidence in her ability to replicate this "savoury meat" is a key element of her plan.

#### Verse Breakdown
* **"Go now to the flock, and fetch me from thence two good kids of the goats;"**: This direct and immediate instruction from Rebekah to Jacob serves as the catalyst for the entire deception. The imperative "Go now" conveys urgency and decisiveness. The specificity of "two good kids of the goats" is significant; "two" suggests ensuring ample meat for a substantial meal, and perhaps (as later verses reveal) one for the meal and the other for its skins to mimic Esau's hairy arms. The choice of "kids of the goats" highlights Rebekah's meticulous planning, as goat meat, when skillfully prepared, could be made to resemble venison, which was Esau's specialty and Isaac's preference.
* **"and I will make them savoury meat for thy father, such as he loveth:"**: This phrase reveals Rebekah's clear intent and her intimate knowledge of Isaac's culinary preferences. Her declaration "I will make them savoury meat" demonstrates her confidence in her cooking abilities and her determination to execute the deception herself. The phrase "such as he loveth" underscores Isaac's specific culinary preference and Rebekah's exploitation of this knowledge for her manipulative ends. This detail is crucial, as Isaac's desire for this particular dish is the very condition he set for bestowing the blessing, making it the central pillar of Rebekah's deceit.

#### 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 (cf. [Genesis 25:23](/genesis/25-23 "God's prophecy to Rebekah")), 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.

* [Genesis 25:23](/genesis/25-23 "God's prophecy concerning Jacob and Esau"): God's pre-birth declaration that "the elder shall serve the younger" foreshadows the outcome of this narrative, highlighting divine election over human merit or birthright.
* [Genesis 29:25](/genesis/29-25 "Laban's deception of Jacob"): Jacob, the deceiver, later becomes the deceived, illustrating a profound biblical principle of sowing and reaping, and the long-term consequences of dishonest actions.
* [Proverbs 12:22](/proverbs/12-22 "Lying lips are an abomination to the LORD"): This proverb directly condemns the kind of deception practiced by Rebekah and Jacob, affirming God's abhorrence of falsehood, regardless of perceived beneficial outcomes.

### 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
* **How does Rebekah's immediate action in this verse reveal a lack of trust in God's timing or methods, despite knowing His prophecy?**
* **In what ways might we, like Rebekah and Jacob, be tempted to use "shortcuts" or dishonest means to achieve what we believe is a good or divinely ordained outcome?**
* **What are the long-term consequences of deception, both for the deceiver and the deceived, as illustrated by this story?**

### 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](/genesis/27-16 "Jacob disguised with goat skins").

**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](/genesis/25-23 "God's prophecy about Jacob and Esau"), 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](/genesis/29-25 "Laban's deception of Jacob")). 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](/ephesians/5-2 "Christ's fragrant offering to God")). 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](/galatians/3-13-14 "Christ redeemed us from the curse of the law")). 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](/ephesians/1-3 "Blessed with every spiritual blessing in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Judges 13:15

¶ And Manoah said unto the angel of the LORD, I pray thee, let us detain thee, until we shall have made ready a kid for thee.

1 Samuel 16:20

And Jesse took an ass [laden] with bread, and a bottle of wine, and a kid, and sent [them] by David his son unto Saul.