Genesis 27:1-46

Genesis 27:1-46

Genesis 27:1-46

1. And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.

1. Fuit autem quum senuisset Ishac, et caligassent oculi ejus ita ut non videret, vocavit Esau filium suum majorem, et dixit ad eum, Fili mi. Et dixit ad eum, Ecce adsum.

2. And he said, Behold now, I am old, I know not the day of my death:

2. Et dixit, Ecce nunc senui: non novi diem quo moriar.

3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;

3. Nunc igitur cape quaeso instrumenta tua, pharetram tuam, et arcum tuum, et egredere in agrum, et venare mihi venationem.

4. And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.

4. Et fac mihi cibos sapidos, quemadmodum diligo, et affer mihi, et comedam: ut benedicat tibi anima mea antequam moriar.

5. And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it

5. Ribca autem audiebat, dum loqueretur Ishac ad Esau filium suum: et perrexit Esau in agrum, ut venaretur venationem, ut afferret.

6. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,

6. Tunc Ribca dixit ad Iahacob filium suum, dicendo, Ecce, audivi patrem tuum loquentem ad Esau fratrem tuum, dicendo, Ecce, audivi patrem tuum loquentem ad Esau fratrem tuum, dicendo,

7. Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.

7. Affer mihi venationem, et fac mihi cibos, et comedam, et benedicam tibi coram Domino antequam moriar.

8. Now therefore, my son, obey my voice according to that which I command thee.

8. Nunc igitur, fili mi, obedi voci neae in eo quod praecipio tibi.

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:

9. Vade nunc ad pecudes, et cape mihi inde duos hoedos caprarum bonos, et faciam ex eis escas sapidas patri tuo, quemadmodum diligit.

10. And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.

10. Et afferes patri tuo, et comedet, ut benedicat tibi antequam moriatur.

11. And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man:

11. Et dixit Iahacob ad Ribcam matrem suam, Ecce Esau frater meus est vir pilosus, et ego vir laevis:

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.

12. Si forte palpaverit me pater meus, ero im oculis ejus tanquam illusor: et venire faciam super me maledictionem et non benedictionem.

13. And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them

13. Tunc dixit ei mater ejus, Super me sit maledictio tua, fili mi: veruntamen obedi voci meae et vade, cape mihi.

14. And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.

14. Profectus est itaque, et accepit, et attulit matri suae, et fecit mater ejus cibos sapidos, quemadmodum diligebat pater ejus.

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:

15. Et accepit Ribca vestes Esau filii sui majoris delectabiles, quae erant apud se in domo, et induit Iahacob filium suum minorem.

16. And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

16. Et pelles hoedorum caprarum circumdedit manibus ejus, et laevitati colli ejus.

17. And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.

17. Deditque cibos sapidos et panem, quos paraverat, in manu Iahacob filii sui.

18. And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?

18. Venit ergo ad patrem suum, et dixit, Pater mi. Ille autem respondit, Ecce adsum: qui es, fili mi?

19. And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me.

19. Et dixit Iahacob ad patrem suum, Ego sum Esau primogenitus tuus, feci quemadmodum loquutus es ad me: surge nunc, sede, et comede de venatione mea, ut benedicat mihi anima tua.

20. And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me.

20. Et dixit Ishac ad filium suum, Quid hoc quod festinasti ad inveniendum, fili mi? Cui respondit, Quia occurrere fecit Iehova Deus tuus coram me.

21. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.

21. Tunc dixit Ishac ad Iacob, Appropinqua nunc, et palpabo to, fili mi, utrum sis ipse filius meus Esau, an non.

22. And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob’s voice, but the hands are the hands of Esau.

22. Et appropinquavit Iahacob Ishac patri suo: qui palpavit eum, et dixit, Vox vox Iahacob est: at manus, manus Esau.

23. And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.

23. Et non agnovit eum: quia erant manus ejus sicut manus Esau fratris sui pilosae: et benedixit ei:

24. And he said, Art thou my very son Esau? And he said, I am

24. Et dixit, Tu es ipse filius meus Esau? Respondit, Sum.

25. And he said, Bring it near to me, and I will eat of my son’s venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank.

25. Tunc dixit, Admove mihi, et comedam de venatione filii mei, ut benedicat tibi anima mea. Et admovit ei, et comedit: attulitque ei vinum, et babit.

26. And his father Isaac said unto him, Come near now, and kiss me, my son.

26. Et dixit ad eum Ishac pater ejus, Apppropinqua nunc, et osculare me, fili mi.

27. And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed:

27. Et appropinquavit, et osculatus est eum: et odoratus est odorem vestimentorum ejus: et benedixit ei, et dixit, Vide, odorem filii mei sicut odorem agri, cui benedixit Iehova.

28. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

28. Et det tibi Deus de rore coeli, et de pinguedinibus terrae, et multitudinem frumenti et musti novi.

29. Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee.

29. Serviant tibi populi, et incurvent se tibi populi: esto dominus fratribus tuis, et incurvent se tibi filii matris tuae: maledicentes tibi, maledicti erunt, et benedicentes tibi, benedicti.

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.

30. Et fuit, quando complevit Ishac benedicere Iahacob: fuit, inquam, tantum egrediendo egressus erat Iahacob a facie Ishac patris sui, tunc Esau frater ejus venit a venatione sua.

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.

31. Et fecit etiam ipse cibos sapidos, et attulit patri suo: dixitque patri suo, Surgat pater meus, et comedat de venatione filii sui, ut benedicat mihi anima tua.

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

32. Et dixit ei Ishac Pater ejus, Quis es? Ille respondit, Ego sum filius tuus, primogenitus tuus 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.

33. Et expavit Ishac pavore magno vehementissime, et dixit, Quis est, et ubi est qui venatus est venationem, et attulit mihi, et comedi ex omnibus antequam venires? et benedixi ei, etiam benedictus erit.

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.

34. Quum audisset Esau verba patris sui, clamavit clamore magno, et amaro valde valde, dixitque patri suo, Benedic mihi: etiam ego filius tuus sum, pater mi.

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

35. Et dixit, Venit frater tuus dolose et accepit benedictionem tuam.

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?

36. Dixit ergo, Vere vocatum est nomen ejus Iahacob, quia supplantavit me jam duabus vicibus: primogenituram meam accepit, et ecce nunc accepit benedictionem mean. Et dixit, Annon reservasti mihi apud to benedictionem?

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?

37. Et respondit Ishac, et dixit ad Esau, Ecce, dominum posui eum tibi, et omnes fratres ejus dedi ei in servos, frumentumque et vinum addixi ei: et tibi nunc quid faciam, fili mi?

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.

38. Tunc dixit Esau ad patrem suum, Numquid benedictio una est tibi, pater mi? benedic mihi, et etiam ego filius tuus, pater mi: et elevavit Esau vocem suam et flevit.

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;

39. Tunc respondit Ishac pater ejus, et dixit ad eum, Ecce, de pinguedinibus terrae erit habitatio tua et de rore coeli desuper.

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.

40. Et in gladio tuo vives, et fratri tuo servies: et erit, quando dominaberis, franges jugum ejus a collo tuo.

41. And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob.

41. Itaque odio habuit Esau Iahacob propter benedictionem, qua benedixerat ei pater ejus: et cogitavit Esau in corde suo, Appropinquabunt dies luctus patris mei, et occidam Iahacob fratrem meum.

42. And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee.

42. Et nuntiata sunt Ribcae verba Esau filii sui majoris: et misit, et vocavit Iahacob filium suum minorem, et dixit ad eum, Ecce, Esau frater tuus consolatur se super to, ut occidat to.

43. Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;

43. Et nunc fili mi, obedi voci meae, et surge, et fuge ad Laban fratrem meum in Charan.

44. And tarry with him a few days, until thy brother’s fury turn away;

44. Et habita cum eo dies aliquot, donec avertatur furor fratris tui a to.

45. Until thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day?

45. Donec avertatur ira fratris tui a to, et obliviscatur eorum quae fecisti ei: et mittam, et accipiam to inde: utquid orbabor etiam ambobus vobis die una?

46. And Rebekah said to Isaac, I am weary of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall my life do me?

46. Et dixit Ribca ad Ishac, Angustiis affecta sum in vita mea propter filias Heth: si acceperit Iahacob uxorem de filiabus Heth, sicut istas de filiabus terrae, utquid est mihi vita?

1. And it came to pass that when Isaac was old. In this chapter Moses prosecutes, in many words, a history which does not appear to be of great utility. It amounts to this; Esau having gone out, at his father’s command, to hunt; Jacob, in his brother’s clothing, was, by the artifice of his mother, induced to obtain by stealth the blessing due by the right of nature to the firstborn. It seems even like child’s play to present to his father a kid instead of venison, to feign himself to be hairy by putting on skins, and, under the name of his brother, to get the blessing by a lie. But in order to learn that Moses does not in vain pause over this narrative as a most serious matter, we must first observe, that when Jacob received the blessing from his father, this token confirmed to him the oracle by which the Lord had preferred him to his brother. For the benediction here spoken of was not a mere prayer but a legitimate sanction, divinely interposed, to make manifest the grace of election. God had promised to the holy fathers that he would be a God to their seed for ever. They, when at the point of death, in order that the succession might be secured to their posterity, put them in possession, as if they would deliver, from hand to hand, the favor which they had received from God. So Abraham, in blessing his son Isaac, constituted him the heir of spiritual life with a solemn rite. With the same design, Isaac now, being worn down with age, imagines himself to be shortly about to depart this life, and wishes to bless his firstborn son, in order that the everlasting covenant of God may remain in his own family. The Patriarchs did not take this upon themselves rashly, or on their own private account, but were public and divinely ordained witnesses. To this point belongs the declaration of the Apostle, “the less is blessed of the better.” (Hebrews 7:7.) For even the faithful were accustomed to bless each other by mutual offices of charity; but the Lord enjoined this peculiar service upon the patriarchs, that they should transmit, as a deposit to posterity, the covenant which he had struck with them, and which they kept during the whole course of their life. The same command was afterwards given to the priests, as appears in Numbers 6:24, and other similar places. Therefore Isaac, in blessing his son, sustained another character than that of a father or of a private person, for he was a prophet and an interpreter of God, who constituted his son an heir of the same grace which he had received. Hence appears what I have already said, that Moses, in treating of this matter, is not without reason thus prolix. But let us weigh each of the circumstances of the case in its proper order; of which this is the first, that God transferred the blessing of Esau to Jacob, by a mistake on the part of the father; whose eyes, Moses tells us, were dim. The vision also of Jacob was dull when he blessed his grandchildren Ephraim and Manasseh; yet his want of sight did not prevent him from cautiously placing his hands in a transverse direction. But God suffered Isaac to be deceived, in order to show that it was not by the will of man that Jacob was raised, contrary to the course of nature, to the right and honor of primogeniture.

2. Behold, now I am old, I know not the day of my death. There is not the least doubt that Isaac implored daily blessings on his sons all his life: this, therefore, appears to have been an extraordinary kind of benediction. Moreover, the declaration that he knew not the day of his death, is as much as if he had said, that death was every moment pressing so closely upon him, a decrepit and failing man, that he dared not promise himself any longer life. Just as a woman with child when the time of parturition draws near, might say, that she had now no day certain. Every one, even in the full vigor of age, carries with him a thousand deaths. Death claims as its own the foetus in the mother’s womb, and accompanies it through every stage of life. But as it urges the old more closely, so they ought to place it more constantly before their eyes, and should pass as pilgrims through the world, or as those who have already one foot in the grave. In short, Isaac, as one near death, wishes to leave the Church surviving him in the person of his son.

4. That my soul may bless thee. Wonderfully was the faith of the holy man blended with a foolish and inconsiderate carnal affection. The general principle of faith flourishes in his mind, when, in blessing his son, he consigns to him, under the direction of the Holy Spirit, the right of the inheritance which had been divinely promised to himself. Meanwhile, he is blindly carried away by the love of his firstborn son, to prefer him to the other; and in this way he contends against the oracle of God. For he could not be ignorant of that which God had pronounced before the children were born. If any one would excuse him, inasmuch as he had received no command from God to change the accustomed order of nature by preferring the younger to the elder; this is easily refuted: because when he knew that the firstborn was rejected, he still persisted in his excessive attachment. Again, in neglecting to inquire respecting his duty, when he had been informed of the heavenly oracle by his wife, his indolence was by no means excusable. For he was not altogether ignorant of his calling; therefore, his obstinate attachment to his son was a kind of blindness, which proved a greater obstacle to him than the external dimness of his eyes. Yet this fault, although deserving of reprehension, did not deprive the holy man of the right of pronouncing a blessing; but plenary authority remained with him, and the force and efficacy of his testimony stood entire, just as if God himself had spoken from heaven; to which subject I shall soon again allude.

5. And Rebekah heard. Moses now explains more fully the artifice by which Jacob attained the blessing. It truly appears ridiculous, that an old man, deceived by the cunning of his wife, should, through ignorance and error, have given utterance to what was contrary to his wish. And surely the stratagem of Rebekah was not without fault; for although she could not guide her husband by salutary counsel, yet it was not a legitimate method of acting, to circumvent him by such deceit. For, as a lie is in itself culpable, she sinned more grievously still in this, that she desired to sport in a sacred matter with such wiles. She knew that the decree by which Jacob had been elected and adopted was immutable; why then does she not patiently wait till God shall confirm it in fact, and shall show that what he had once pronounced from heaven is certain? Therefore, she darkens the celestial oracle by her lie, and abolishes, as far as she was able, the grace promised to her son. Now, if we consider farther, whence arose this great desire to bestir herself; her extraordinary faith will on the other hand appear. For, as she did not hesitate to provoke her husband against herself, to light up implacable enmity between the brothers, to expose her beloved son Jacob to the danger of immediate death, and to disturb the whole family; this certainly flowed from no other source than her faith. The inheritance promised by God was firmly fixed in her mind; she knew that it was decreed to her son Jacob. And therefore, relying upon the covenant of God, and keeping in mind the oracle received, she forgets the world. Thus, we see, that her faith was mixed with an unjust and immoderate zeal. This is to be carefully observed, in order that we may understand that a pure and distinct knowledge does not always so illuminate the minds of the pious as to cause them to be governed, in all their actions, by the Holy Spirit, but that the little light which shows them their path is enveloped in various clouds of ignorance and error; so that while they hold a right course, and are tending towards the goal, they yet occasionally slide. Finally, both in Isaac and in his wife the principle of faith was preeminent. But each, by ignorance in certain particulars, and by other faults, either diverged a little from the way, or, at least, stumbled in the way. But seeing that, nevertheless, the election of God stood firm; nay, that he even executed his design through the deceit of a woman, he vindicates, in this manner, the whole praise of his benediction to his own gratuitous goodness.

Note 42. This is a dangerous position, however it may be modified or explained. True faith never leads to sin. It was the mixture, not to say the predominance of unbelief, which caused Rebekah, instead of waiting for the fulfillment of God’s promises in his own way, to plot and to execute a scheme of imposture, which involved herself and her family in perpetual disquietude. What Calvin calls zeal, he ought to have called rashness and something worse. — Ed.