Kejadian 27:1-27
Konteks27:1 When 1 Isaac was old and his eyes were so weak that he was almost blind, 2 he called his older 3 son Esau and said to him, “My son!” “Here I am!” Esau 4 replied. 27:2 Isaac 5 said, “Since 6 I am so old, I could die at any time. 7 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 8 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 9 I will eat it so that I may bless you 10 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 11 When Esau went out to the open fields to hunt down some wild game and bring it back, 12 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 13 it and bless you 14 in the presence of the Lord 15 before I die.’ 27:8 Now then, my son, do 16 exactly what I tell you! 17 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 18 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 19 it to your father. Thus he will eat it 20 and 21 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 22 27:12 My father may touch me! Then he’ll think I’m mocking him 23 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 24 my son! Just obey me! 25 Go and get them for me!”
27:14 So he went and got the goats 26 and brought them to his mother. She 27 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 28 on his hands 29 and the smooth part of his neck. 27:17 Then she handed 30 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 31 replied, “Here I am. Which are you, my son?” 32 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 33 and eat some of my wild game so that you can bless me.” 34 27:20 But Isaac asked his son, “How in the world 35 did you find it so quickly, 36 my son?” “Because the Lord your God brought it to me,” 37 he replied. 38 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 39 my son, and know for certain if you really are my son Esau.” 40 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 41 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 42 replied. 27:25 Isaac 43 said, “Bring some of the wild game for me to eat, my son. 44 Then I will bless you.” 45 So Jacob 46 brought it to him, and he ate it. He also brought him wine, and Isaac 47 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 48 went over and kissed him. When Isaac caught the scent 49 of his clothing, he blessed him, saying,
“Yes, 50 my son smells
like the scent of an open field
which the Lord has blessed.
[27:1] 1 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
[27:1] 2 tn Heb “and his eyes were weak from seeing.”
[27:1] 3 tn Heb “greater” (in terms of age).
[27:1] 4 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
[27:2] 5 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
[27:2] 6 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
[27:2] 7 tn Heb “I do not know the day of my death.”
[27:3] 8 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
[27:4] 9 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 10 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
[27:5] 11 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
[27:5] 12 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 13 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 14 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 15 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:8] 16 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 17 tn Heb “to that which I am commanding you.”
[27:9] 18 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:10] 19 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
[27:10] 20 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
[27:10] 21 tn Heb “so that.” The conjunction indicates purpose or result.
[27:11] 22 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[27:12] 23 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
[27:13] 24 tn Heb “upon me your curse.”
[27:13] 25 tn Heb “only listen to my voice.”
[27:14] 26 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[27:14] 27 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
[27:16] 28 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
[27:16] 29 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
[27:17] 30 tn Heb “gave…into the hand of.”
[27:18] 31 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 32 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
[27:19] 33 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
[27:19] 34 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
[27:20] 35 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
[27:20] 36 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
[27:20] 37 tn Heb “caused to meet before me.”
[27:20] 38 tn Heb “and he said, ‘Because the
[27:21] 39 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
[27:21] 40 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
[27:23] 41 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
[27:24] 42 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 43 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 44 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 45 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 46 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 47 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 48 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 49 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
