“Yes, 12 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 13
and the richness 14 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 15 lord 16 over your brothers,
and the sons of your mother will bow down to you. 17
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 18 his father’s 19 presence, when his brother Esau returned from the hunt. 20 27:31 He also prepared some tasty food and brought it to his father. Esau 21 said to him, “My father, get up 22 and eat some of your son’s wild game. Then you can bless me.” 23 27:32 His father Isaac asked, 24 “Who are you?” “I am your firstborn son,” 25 he replied, “Esau!” 27:33 Isaac began to shake violently 26 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 27 He will indeed be blessed!”
27:34 When Esau heard 28 his father’s words, he wailed loudly and bitterly. 29 He said to his father, “Bless me too, my father!” 27:35 But Isaac 30 replied, “Your brother came in here deceitfully and took away 31 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 32 He has tripped me up 33 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 34 Then Esau wept loudly. 35
27:39 So his father Isaac said to him,
“Indeed, 36 your home will be
away from the richness 37 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 38
27:41 So Esau hated 39 Jacob because of the blessing his father had given to his brother. 40 Esau said privately, 41 “The time 42 of mourning for my father is near; then I will kill 43 my brother Jacob!”
27:42 When Rebekah heard what her older son Esau had said, 44 she quickly summoned 45 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 46 27:43 Now then, my son, do what I say. 47 Run away immediately 48 to my brother Laban in Haran. 27:44 Live with him for a little while 49 until your brother’s rage subsides. 27:45 Stay there 50 until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. 51 Why should I lose both of you in one day?” 52
27:46 Then Rebekah said to Isaac, “I am deeply depressed 53 because of these daughters of Heth. 54 If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 55
1 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
2 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.
3 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
4 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
5 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
6 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.
7 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.
8 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
9 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
10 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
11 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
12 tn Heb “see.”
13 tn Heb “and from the dew of the sky.”
14 tn Heb “and from the fatness.”
15 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
16 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
17 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
18 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
19 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
20 tn Heb “and Esau his brother came from his hunt.”
21 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
22 tn Or “arise” (i.e., sit up).
23 tn Heb “so that your soul may bless me.”
24 tn Heb “said.”
25 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
26 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
27 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
28 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
29 tn Heb “and he yelled [with] a great and bitter yell to excess.”
30 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
31 tn Or “took”; “received.”
32 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
33 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
34 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
35 tn Heb “and Esau lifted his voice and wept.”
36 tn Heb “look.”
37 tn Heb “from the fatness.”
38 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
39 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
40 tn Heb “because of the blessing which his father blessed him.”
41 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
42 tn Heb “days.”
43 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
44 tn Heb “and the words of Esau her older son were told to Rebekah.”
45 tn Heb “she sent and called for.”
46 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
47 tn Heb “listen to my voice.”
48 tn Heb “arise, flee.”
49 tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.
50 tn The words “stay there” are supplied in the translation for stylistic reasons.
51 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.
52 tn If Jacob stayed, he would be killed and Esau would be forced to run away.
53 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).
54 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
55 tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”