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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
История благословения Иакова помимо Исава представляет один из разительных примеров столкновения естественных человеческих стремлений и определений божественной воли, бесплодности первых и непреложности последних (Мал 1:2; Рим 9:10–13). На вопрос: «почему Бог не открыл Своей воли Исааку?» блаженный Феодорит отвечает: «чтобы явственным сделалось Божие попечение об Иакове, а сие открывается в том, что Исаак усиливался благословить Исава, Божия же благодать, против воли Исааковой, привлекла благословение на Иакова. Это уразумел и сам Исаак. Ибо, употребив все средства…, приведенный в ужас случившимся, не огорчился, как обманутый сыном, но познал намерение Божье и подтвердил данное им благословение» (отв. на вопрос 81; ср. Иоанн Златоуст, Бес. на Быт 53, с. 566).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Isaac sends Esau for venison. (1–5)
Rebekah teaches Jacob to obtain the (6–17)
blessing. Jacob, pretending to be Esau, obtains (18–29)
the blessing. Isaac's fear, Esau's importunity. (30–40)
Esau threatens Jacob's life, Rebekah (41–46)
sends Jacob away.

In this chapter we return to the typical story of the struggle between Esau and Jacob. Esau had profanely sold the birthright to Jacob; but Esau hopes he shall be never the poorer, nor Jacob the richer, for that bargain, while he preserves his interest in his father's affections, and so secures the blessing. Here therefore we find how he was justly punished for his contempt of the birthright (of which he foolishly deprived himself) with the loss of the blessing, of which Jacob fraudulently deprives him. Thus this story is explained, Heb. xii. 16, 17, "Because he sold the birthright, when he would have inherited the blessing he was rejected." For those that make light of the name and profession of religion, and throw them away for a trifle, thereby forfeit the powers and privileges of it. We have here, I. Isaac's purpose to entail the blessing upon Esau, ver. 1-5. II. Rebekah's plot to procure it for Jacob, ver. 6-17. III. Jacob's successful management of the plot, and his obtaining the blessing, ver. 18-29. IV. Esau's resentment of this, in which, 1. His great importunity with his father to obtain a blessing, ver. 30-40. 2. His great enmity to his brother for defrauding him of the first blessing, ver. 41, &c.
Adam Clarke: Commentary on the Bible - 1831
Isaac, grown old and feeble, and apprehending the approach of death, desires his son Esau to provide some savory meat for him, that having eaten of it he might convey to him the blessing connected with the right of primogeniture, Gen 27:1-4. Rebekah hearing of it, relates the matter to Jacob, and directs him how to personate his brother, and by deceiving his father, obtain the blessing, Gen 27:5-10. Jacob hesitates, Gen 27:11, Gen 27:12; but being counseled and encouraged by his mother, he at last consents to use the means she prescribes, Gen 27:13, Gen 27:14. Rebekah disguises Jacob, and sends him to personate his brother, Gen 27:15-17. Jacob comes to his father, and professes himself to be Esau, Gen 27:18, Gen 27:19. Isaac doubts, questions, and examines him closely, but does not discover the deception, Gen 27:20-24. He eats of the savory meat, and confers the blessing upon Jacob, Gen 27:25-27. In what the blessing consisted, Gen 27:28, Gen 27:29. Esau arrives from the field with the meat he had gone to provide, and presents himself before his father, Gen 27:30, Gen 27:31. Isaac discovers the fraud of Jacob, and is much affected, Gen 27:32, Gen 27:33. Esau is greatly distressed on hearing that the blessing had been received by another, Gen 27:34. Isaac accuses Jacob of deceit, Gen 27:35. Esau expostulates, and prays for a blessing, Gen 27:36. Isaac describes the blessing which he has already conveyed, Gen 27:37. Esau weeps, and earnestly implores a blessing, Gen 27:38. Isaac pronounces a blessing on Esau, and prophecies that his posterity should, in process of time, cease to be tributary to the posterity of Jacob, Gen 27:39, Gen 27:40. Esau purposes to kill his brother, Gen 27:41. Rebekah hears of it, and counsels Jacob to take refuge with her brother Laban in Padanaram, Gen 27:42-45. She professes to be greatly alarmed, lest Jacob should take any of the Canaanites to wife, Gen 27:41.
Albert Barnes: Notes on the Bible - 1834
- Isaac Blessing His Sons
The life of Isaac falls into three periods. During the first seventy-five years he is contemporary with his father. For sixty-one years more his son Jacob remains under the paternal roof. The remaining forty-four years are passed in the retirement of old age. The chapter before us narrates the last solemn acts of the middle period of his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 27:1, Isaac sends Esau for venison; Gen 27:6, Rebekah instructs Jacob to obtain the blessing; Gen 27:14, Jacob, feigning to be Esau, obtains it; Gen 27:30, Esau brings venison; Gen 27:33, Isaac trembles; Gen 27:34, Esau complains, and by importunity obtains a blessing; Gen 27:41, He threatens Jacob's life; Gen 27:42, Rebekah disappoints him, by sending Jacob away.
John Gill
INTRODUCTION TO GENESIS 27
In this chapter we are informed, that Isaac, being old and dim sighted, sent for Esau to get him venison, that he might eat of it, and bless him before he died, Gen 27:1; that Rebekah hearing of this formed a scheme for Jacob to get the blessing before him, which she communicated to Jacob, to which he at first objected, but afterwards complied, Gen 27:5; and also how that he succeeded in the attempt, and got the blessing from his brother, Gen 27:18; and that this was confirmed to him by his father, even when his mistake was discovered upon Esau's coming, Gen 27:30; which occasioned a most bitter cry in Esau, a severe reflection on his brother, and an earnest expostulation with his father for a blessing, which he obtained, Gen 27:34; the consequence of this were hatred in Esau to Jacob, and an intention to kill him, which Rebekah hearing of, advised Jacob to flee to her brother Laban, Gen 27:41; and to facilitate this, complains to Isaac of Esau's wives, and suggests, that should Jacob marry among the same people, it would add to the distress of their lives; and therefore hints it to him, that it was necessary and proper he should go to her family for a wife, Gen 27:46; and whether Isaac sent him, as the following chapter shows.
27:127:1: Եւ եղեւ իբրեւ ծերացա՛ւ Իսահակ, եւ վատեցին աչք նորա ՚ի տեսանելոյ. կոչեաց զԵսաւ զորդի իւր զերէց՝ եւ ասէ ցնա. Ո՛րդեակ իմ։ Եւ նա ասէ ցնա. Ահաւասիկ ե՛ս[231]։ [231] Ոմանք. Եւ ասէ ցնա ահաւասիկ եմ։
1 Երբ Իսահակը ծերացաւ, եւ վատացաւ նրա աչքի տեսողութիւնը, կանչեց իր աւագ որդի Եսաւին ու ասաց նրան. «Որդեա՛կ իմ»: Սա ասաց. «Այստեղ եմ»:
27 Երբ Իսահակ ծերացաւ ու իր աչքերուն տեսողութիւնը տկարացաւ, իր մեծ որդին Եսաւը կանչեց ու ըսաւ անոր. «Որդեա՛կ իմ»։ Եւ անիկա ըսաւ անոր. «Ահա հոս եմ»։
Եւ եղեւ իբրեւ ծերացաւ Իսահակ, եւ վատեցին աչք նորա ի տեսանելոյ, կոչեաց զԵսաւ զորդի իւր զերէց եւ ասէ ցնա. Որդեակ իմ: Եւ նա ասէ ցնա. Ահաւասիկ եմ:

27:1: Եւ եղեւ իբրեւ ծերացա՛ւ Իսահակ, եւ վատեցին աչք նորա ՚ի տեսանելոյ. կոչեաց զԵսաւ զորդի իւր զերէց՝ եւ ասէ ցնա. Ո՛րդեակ իմ։ Եւ նա ասէ ցնա. Ահաւասիկ ե՛ս[231]։
[231] Ոմանք. Եւ ասէ ցնա ահաւասիկ եմ։
1 Երբ Իսահակը ծերացաւ, եւ վատացաւ նրա աչքի տեսողութիւնը, կանչեց իր աւագ որդի Եսաւին ու ասաց նրան. «Որդեա՛կ իմ»: Սա ասաց. «Այստեղ եմ»:
27 Երբ Իսահակ ծերացաւ ու իր աչքերուն տեսողութիւնը տկարացաւ, իր մեծ որդին Եսաւը կանչեց ու ըսաւ անոր. «Որդեա՛կ իմ»։ Եւ անիկա ըսաւ անոր. «Ահա հոս եմ»։
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27:11: Когда Исаак состарился и притупилось зрение глаз его, он призвал старшего сына своего Исава и сказал ему: сын мой! Тот сказал ему: вот я.
27:1 ἐγένετο γινομαι happen; become δὲ δε though; while μετὰ μετα with; amid τὸ ο the γηρᾶσαι γηρασκω get old Ισαακ ισαακ Isaak καὶ και and; even ἠμβλύνθησαν αμβλυνω the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him τοῦ ο the ὁρᾶν οραω view; see καὶ και and; even ἐκάλεσεν καλεω call; invite Ησαυ ησαυ Ēsau; Isav τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him τὸν ο the πρεσβύτερον πρεσβυτερος senior; older καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him υἱέ υιος son μου μου of me; mine καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἐγώ εγω I
27:1 וַ wa וְ and יְהִי֙ yᵊhˌî היה be כִּֽי־ kˈî- כִּי that זָקֵ֣ן zāqˈēn זקן be old יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and תִּכְהֶ֥יןָ ttiḵhˌeʸnā כהה grow dim עֵינָ֖יו ʕênˌāʸw עַיִן eye מֵ mē מִן from רְאֹ֑ת rᵊʔˈōṯ ראה see וַ wa וְ and יִּקְרָ֞א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] עֵשָׂ֣ו׀ ʕēśˈāw עֵשָׂו Esau בְּנֹ֣ו bᵊnˈô בֵּן son הַ ha הַ the גָּדֹ֗ל ggāḏˈōl גָּדֹול great וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלָיו֙ ʔēlāʸw אֶל to בְּנִ֔י bᵊnˈî בֵּן son וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלָ֖יו ʔēlˌāʸw אֶל to הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
27:1. senuit autem Isaac et caligaverunt oculi eius et videre non poterat vocavitque Esau filium suum maiorem et dixit ei fili mi qui respondit adsumNow Isaac was old, and his eyes were dim, and he could not see: and he called Esau, his elder son, and said to him: My son? And he answered: Here I am.
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 elder son, and said unto him, My son: and he said unto him, Here am I.
27:1. Now Isaac was old, and his eyes were cloudy, and so he was not able to see. And he called his elder son Esau, and he said to him, “My son?” And he responded, “Here I am.”
27:1. 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.
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: Когда Исаак состарился и притупилось зрение глаз его, он призвал старшего сына своего Исава и сказал ему: сын мой! Тот сказал ему: вот я.
27:1
ἐγένετο γινομαι happen; become
δὲ δε though; while
μετὰ μετα with; amid
τὸ ο the
γηρᾶσαι γηρασκω get old
Ισαακ ισαακ Isaak
καὶ και and; even
ἠμβλύνθησαν αμβλυνω the
ὀφθαλμοὶ οφθαλμος eye; sight
αὐτοῦ αυτος he; him
τοῦ ο the
ὁρᾶν οραω view; see
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Ησαυ ησαυ Ēsau; Isav
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
τὸν ο the
πρεσβύτερον πρεσβυτερος senior; older
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
υἱέ υιος son
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
27:1
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
כִּֽי־ kˈî- כִּי that
זָקֵ֣ן zāqˈēn זקן be old
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
תִּכְהֶ֥יןָ ttiḵhˌeʸnā כהה grow dim
עֵינָ֖יו ʕênˌāʸw עַיִן eye
מֵ מִן from
רְאֹ֑ת rᵊʔˈōṯ ראה see
וַ wa וְ and
יִּקְרָ֞א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
עֵשָׂ֣ו׀ ʕēśˈāw עֵשָׂו Esau
בְּנֹ֣ו bᵊnˈô בֵּן son
הַ ha הַ the
גָּדֹ֗ל ggāḏˈōl גָּדֹול great
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
בְּנִ֔י bᵊnˈî בֵּן son
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלָ֖יו ʔēlˌāʸw אֶל to
הִנֵּֽנִי׃ hinnˈēnî הִנֵּה behold
27:1. senuit autem Isaac et caligaverunt oculi eius et videre non poterat vocavitque Esau filium suum maiorem et dixit ei fili mi qui respondit adsum
Now Isaac was old, and his eyes were dim, and he could not see: and he called Esau, his elder son, and said to him: My son? And he answered: Here I am.
27:1. Now Isaac was old, and his eyes were cloudy, and so he was not able to see. And he called his elder son Esau, and he said to him, “My son?” And he responded, “Here I am.”
27:1. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: О потере Исааком зрения говорится потому, что именно слепота Исаака объясняет возможность обмана его со стороны Ревекки и Иакова, при благословении его. По мнению раввинов (М. Bereschit-rabba, s. 311), Исаак потерял зрение при принесении его отцом в жертву: он слишком пристально устремил тогда молящий взор свой на небо. В действительности, слепота была следствием старости Исаака — 137-летнего возраста, в каком возрасте за 14: лет пред тем умер брат его Измаил (25:17): это и расположило Исаака готовиться к смерти (которой ожидал и Исав, ст. 41: гл. 27).

Указанный возраст Исаака, а равно и вообще хронология жизни Исаака и Иакова устанавливается так.

При переселении Иакова с семьей в Египет он имел 130: лет (47:9), Иосиф в это же время был 39: лет (30: лет ему было при его возвышении у фараона, 41:46, + 7: лет плодородия, ст. 47, + 2: года голода, 45:6), следовательно, Иосиф родился у Иакова на 91: году его жизни и, по 30:25, сн. 31:41, через 14: лет по прибытии Иакова в Месопотамию. Таким образом, бегство Иакова произошло на 77: году его жизни — на 137: году Исаака (по 25:26: при рождении Исава и Иакова Исаак имел 60: лет), который после того жил еще 43: года (ум. 180: лет, 35:28–29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-6: Rebekah's Contrivance.B. C. 1760.
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. 2 And he said, Behold now, I am old, I know not the day of my death: 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; 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. 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.
Here is, I. Isaac's design to make his will, and to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust, first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this, by divine direction, he transmitted to Isaac. Isaac, being now old, and not knowing, or not understanding, or not duly considering, the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that were wrapped up in the promise upon Esau his eldest son. In this he was governed more by natural affection, and the common method of settlements, than he ought to have been, if he knew (as it is probable he did) the intimations God had given of his mind in this matter. Note, We are very apt to take our measures rather from our own reason than from divine revelation, and thereby often miss our way; we think the wise and learned, the mighty and noble, should inherit the promise; but God sees not as man sees. See 1 Sam. xvi. 6, 7.
II. The directions he gave to Esau, pursuant to this design. He calls him to him, v. 1. For Esau, though married, had not yet removed; and, though he had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him, and made the best of it. Note, Parents that are justly offended at their children yet must not be implacable towards them.
1. He tells him upon what considerations he resolved to do this now (v. 2): "I am old, and therefore must die shortly, yet I know not the day of my death, nor when I must die; I will therefore do that at this time which must be done some time." Note, (1.) Old people should be reminded by the growing infirmities of age to do quickly, and with all the little might they have, what their hand finds to do. See Josh. xiii. 1. (2.) The consideration of the uncertainty of the time of our departure out of the world (about which God has wisely kept us in the dark) should quicken us to do the work of the day in its day. The heart and the house should both be set, and kept, in order, because at such an hour as we think not the Son of man comes; because we know not the day of our death, we are concerned to mind the business of life.
2. He bids him to get things ready for the solemnity of executing his last will and testament, by which he designed to make him his heir, v. 3, 4. Esau must go a hunting, and bring some venison, which his father will eat of, and then bless him. In this he designed, not so much the refreshment of his own spirits, that he might give the blessing in a lively manner, as it is commonly taken, but rather the receiving of a fresh instance of his son's filial duty and affection to him, before he bestowed this favour upon him. Perhaps Esau, since he had married, had brought his venison to his wives, and seldom to his father, as formerly (ch. xxv. 28), and therefore Isaac, before he would bless him, would have him show this piece of respect to him. Note, It is fit, if the less be blessed of the greater, that the greater should be served and honoured by the less. He says, That my soul may bless thee before I die. Note, (1.) Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God (Ps. ciii. 1), so it must be in blessing ourselves and others: the blessing will not come to the heart if it do not come from the heart. (2.) The work of life must be done before we die, for it cannot be done afterwards (Eccl. ix. 10); and it is very desirable, when we come to die, to have nothing else to do but to die. Isaac lived above forty years after this; let none therefore think that they shall die the sooner for making their wills and getting ready for death.
Adam Clarke: Commentary on the Bible - 1831
27:1: Isaac was old - It is conjectured, on good grounds, that Isaac was now about one hundred and seventeen years of age, and Jacob about fifty-seven; though the commonly received opinion makes Isaac one hundred and thirty-seven, and Jacob seventy-seven; but see note on Gen 31:55, etc.
And his eyes were dim - This was probably the effect of that affliction, of what kind we know not, under which Isaac now labored; and from which, as well as from the affliction, he probably recovered, as it is certain he lived forty if not forty-three years after this time, for he lived till the return of Jacob from Padan-aram; Gen 35:27-29.
Albert Barnes: Notes on the Bible - 1834
27:1-4
Isaac was old. - Joseph was in his thirtieth year when he stood before Pharaoh, and therefore thirty-nine when Jacob came down to Egypt at the age of one hundred and thirty. When Joseph was born, therefore, Jacob was ninety-one, and he had sojourned fourteen years in Padan-aram. Hence, Jacob's flight to Laban took place when he was seventy-seven, and therefore in the one hundred and thirty-sixth year of Isaac. "His eyes were dim." Weakness and even loss of sight is more frequent in Palestine than with us. "His older son." Isaac had not yet come to the conclusion that Jacob was heir of the promise. The communication from the Lord to Rebekah concerning her yet unborn sons in the form in which it is handed down to us merely determines that the older shall serve the younger. This fact Isaac seems to have thought might not imply the transferrence of the birthright; and if he was aware of the transaction between Esau and Jacob, he may not have regarded it as valid. Hence, he makes arrangements for bestowing the paternal benediction on Esau, his older son, whom he also loves. "I am old." At the age of one hundred and thirty-six, and with failing sight, he felt that life was uncertain. In the calmness of determination he directs Esau to prepare savory meat, such as he loved, that he may have his vigor renewed and his spirits Rev_ived for the solemn business of bestowing that blessing, which he held to be fraught with more than ordinary benefits.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:1: am 2244, bc 1760
dim: Gen 48:10; Sa1 3:2; Ecc 12:3; Joh 9:3
eldest son: Gen 25:23-25
Carl Friedrich Keil and Franz Delitzsch
27:1
When Isaac had grown old, and his eyes were dim, so that he could no longer see (מראת from seeing, with the neg. מן as in Gen 16:2, etc.), he wished, in the consciousness of approaching death, to give his blessing to his elder son. Isaac was then in his 137th year, at which age his half-brother Ishmael had died fourteen years before;
(Note: Cf. Lightfoot, opp. 1, p. 19. This correct estimate of Luther's is based upon the following calculation: - When Joseph was introduced to Pharaoh he was thirty years old (Gen 41:46), and when Jacob went into Egypt, thirty-nine, as the seven years of abundance and two of famine had then passed by (Gen 45:6). But Jacob was at that time 130 years old (Gen 47:9). Consequently Joseph was born before Jacob was ninety-one; and as his birth took place in the fourteenth year of Jacob's sojourn in Mesopotamia (cf. Gen 30:25, and Gen 29:18, Gen 29:21, and Gen 29:27), Jacob's flight to Laban occurred in the seventy-seventh year of his own life, and the 137th of Isaac's.)
and this, with the increasing infirmities of age, may have suggested the thought of death, though he did not die till forty-three years afterwards (Gen 35:28). Without regard to the words which were spoken by God with reference to the children before their birth, and without taking any notice of Esau's frivolous barter of his birthright and his ungodly connection with Canaanites, Isaac maintained his preference for Esau, and directed him therefore to take his things (כּלים, hunting gear), his quiver and bow, to hunt game and prepare a savoury dish, that he might eat, and his soul might bless him. As his preference for Esau was fostered and strengthened by, if it did not spring from, his liking for game (Gen 25:28), so now he wished to raise his spirits for imparting the blessing by a dish of venison prepared to his taste. In this the infirmity of his flesh is evident. At the same time, it was not merely because of his partiality for Esau, but unquestionably on account of the natural rights of the first-born, that he wished to impart the blessing to him, just as the desire to do this before his death arose from the consciousness of his patriarchal call.
John Gill
27:1 And it came to pass, that when Isaac was old,.... He is generally thought to be about one hundred and thirty seven years of age at this time, which was just the age of his brother Ishmael when he died, Gen 25:16; and might put him in mind of his own death as near at hand; though if he was no older, he lived after this forty three years, for he lived to be one hundred and eighty years old, Gen 35:28,
and his eyes were dim, so that he could not see; which circumstance is mentioned, not only as a sign of old age, and as common to it, but for the sake of the following history, and as accounting for it, that he should not know Jacob when he blessed him; and this was so ordered in Providence, that by means of it the blessing might be transferred to him, which otherwise in all probability would not have been done, if Isaac had had his sight:
he called Esau his eldest son; who though he was married, and had been married thirty seven years at this time, yet still lived in his father's house, or near him; for as he was born when his father was sixty years of age, and he married when he himself was forty, and his father must be an hundred, so if Isaac was now one hundred and thirty seven, Esau must have been married thirty seven years; and though he had disobliged his father by his marriage, yet he retained a natural affliction for him; nor had he turned him out of doors, nor had he any thoughts of disinheriting him; but on the contrary intended to bestow the blessing on him as the firstborn, for which reason he is here called "his eldest son":
and said unto him, my son; owning the relation, expressing a tender affection for him, and signifying he had something further to say unto him:
and he said unto him, behold, here am I; by which Esau intimated he was ready to hear what his father had to say to him, and was willing to obey him. The Targum of Jonathan says, this was the fourteenth of Nisan, when Isaac called Esau to him.
John Wesley
27:1 Here is Isaac's design to declare Esau his heir. The promise of the Messiah and the land of Canaan was a great trust first committed to Abraham, inclusive and typical of spiritual and eternal blessings; this by divine direction he transmitted to Isaac. Isaac being now old, and either not knowing, or not duly considering the divine oracle concerning his two sons, that the elder should serve the younger, resolves to entail all the honour and power that was wrapt up in the promise upon Esau, his eldest son. He called Esau - Tho' Esau, had greatly grieved his parents by his marriage, yet they had not expelled him, but it seems were pretty well reconciled to him.
Robert Jamieson, A. R. Fausset and David Brown
27:1 INFIRMITY OF ISAAC. (Gen. 27:1-27)
when Isaac was old, and his eyes were dim--He was in his hundred thirty-seventh year; and apprehending death to be near, Isaac prepared to make his last will--an act of the gravest importance, especially as it included the conveyance through a prophetic spirit of the patriarchal blessing.
27:227:2: Եւ նա ասէ ցնա. Ահաւասիկ ես ծերացեալ եմ, եւ ո՛չ գիտեմ զօր վախճանի իմոյ։
2 Նա ասաց նրան. «Ահա ես ծերացել եմ եւ չգիտեմ, թէ երբ կը մեռնեմ:
2 Եւ Իսահակ ըսաւ. «Ահա ես ծերացեր եմ ու մեռնելուս օրը չեմ գիտեր։
Եւ նա ասէ ցնա. Ահաւասիկ ես ծերացեալ եմ, եւ ոչ գիտեմ զօր վախճանի իմոյ:

27:2: Եւ նա ասէ ցնա. Ահաւասիկ ես ծերացեալ եմ, եւ ո՛չ գիտեմ զօր վախճանի իմոյ։
2 Նա ասաց նրան. «Ահա ես ծերացել եմ եւ չգիտեմ, թէ երբ կը մեռնեմ:
2 Եւ Իսահակ ըսաւ. «Ահա ես ծերացեր եմ ու մեռնելուս օրը չեմ գիտեր։
zohrab-1805▾ eastern-1994▾ western am▾
27:22: Он сказал: вот, я состарился; не знаю дня смерти моей;
27:2 καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am γεγήρακα γηρασκω get old καὶ και and; even οὐ ου not γινώσκω γινωσκω know τὴν ο the ἡμέραν ημερα day τῆς ο the τελευτῆς τελευτη end μου μου of me; mine
27:2 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say הִנֵּה־ hinnē- הִנֵּה behold נָ֖א nˌā נָא yeah זָקַ֑נְתִּי zāqˈantî זקן be old לֹ֥א lˌō לֹא not יָדַ֖עְתִּי yāḏˌaʕtî ידע know יֹ֥ום yˌôm יֹום day מֹותִֽי׃ môṯˈî מָוֶת death
27:2. cui pater vides inquit quod senuerim et ignorem diem mortis meaeAnd his father said to him: Thou seest that I am old, and know not the day of my death.
2. And he said, Behold now, I am old, I know not the day of my death.
27:2. His father said to him: “You see that I am old, and I do not know the day of my death.
27:2. And he said, Behold now, I am old, I know not the day of my death:
And he said, Behold now, I am old, I know not the day of my death:

2: Он сказал: вот, я состарился; не знаю дня смерти моей;
27:2
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
γεγήρακα γηρασκω get old
καὶ και and; even
οὐ ου not
γινώσκω γινωσκω know
τὴν ο the
ἡμέραν ημερα day
τῆς ο the
τελευτῆς τελευτη end
μου μου of me; mine
27:2
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
הִנֵּה־ hinnē- הִנֵּה behold
נָ֖א nˌā נָא yeah
זָקַ֑נְתִּי zāqˈantî זקן be old
לֹ֥א lˌō לֹא not
יָדַ֖עְתִּי yāḏˌaʕtî ידע know
יֹ֥ום yˌôm יֹום day
מֹותִֽי׃ môṯˈî מָוֶת death
27:2. cui pater vides inquit quod senuerim et ignorem diem mortis meae
And his father said to him: Thou seest that I am old, and know not the day of my death.
27:2. His father said to him: “You see that I am old, and I do not know the day of my death.
27:2. And he said, Behold now, I am old, I know not the day of my death:
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Adam Clarke: Commentary on the Bible - 1831
27:2: I know not the day of my death - From his present weakness he had reason to suppose that his death could not be at any great distance, and therefore would leave no act undone which he believed it his duty to perform. He who lives not in reference to eternity, lives not at all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: I know not: Gen 48:21; Sa1 20:3; Pro 27:1; Ecc 9:10; Isa 38:1, Isa 38:3; Mar 13:35; Jam 4:14
John Gill
27:2 And he said, behold, now I am old,.... See Gill on Gen 27:1,
I know not the day of my death; how soon it will be; everyone knows he must die, but the day and hour he knows not, neither young nor old; and though young men may promise themselves many days and years, an old man cannot, but must or should live in the constant expectation of death.
John Wesley
27:2 I am old, and know not the day of my death - How soon I may die.
27:327:3: Արդ՝ ա՛ռ դու զգործի քո զաղեղն եւ զկապարճս, եւ ե՛լ ՚ի դաշտ. եւ որսա՛ ինձ որս[232]. [232] Ոմանք. Եւ ել ՚ի դաշտին եւ որսա՛։
3 Արդ, ա՛ռ քո զէնքը՝ աղեղն ու կապարճը, գնա՛ դաշտ եւ ինձ համար ո՛րս արա,
3 Հիմա զէնքերդ՝ կապարճդ ու աղեղդ ա՛ռ եւ դաշտը ելիր ու ինծի որս մը որսայ
Արդ առ դու զգործի քո` զաղեղն եւ զկապարճս, եւ ել ի դաշտ եւ որսա ինձ որս:

27:3: Արդ՝ ա՛ռ դու զգործի քո զաղեղն եւ զկապարճս, եւ ե՛լ ՚ի դաշտ. եւ որսա՛ ինձ որս[232].
[232] Ոմանք. Եւ ել ՚ի դաշտին եւ որսա՛։
3 Արդ, ա՛ռ քո զէնքը՝ աղեղն ու կապարճը, գնա՛ դաշտ եւ ինձ համար ո՛րս արա,
3 Հիմա զէնքերդ՝ կապարճդ ու աղեղդ ա՛ռ եւ դաշտը ելիր ու ինծի որս մը որսայ
zohrab-1805▾ eastern-1994▾ western am▾
27:33: возьми теперь орудия твои, колчан твой и лук твой, пойди в поле, и налови мне дичи,
27:3 νῦν νυν now; present οὖν ουν then λαβὲ λαμβανω take; get τὸ ο the σκεῦός σκευος vessel; jar σου σου of you; your τήν ο the τε τε both; and φαρέτραν φαρετρα and; even τὸ ο the τόξον τοξον bow καὶ και and; even ἔξελθε εξερχομαι come out; go out εἰς εις into; for τὸ ο the πεδίον πεδιον and; even θήρευσόν θηρευω hunt μοι μοι me θήραν θηρα hunt; game
27:3 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now שָׂא־ śā- נשׂא lift נָ֣א nˈā נָא yeah כֵלֶ֔יךָ ḵēlˈeʸḵā כְּלִי tool תֶּלְיְךָ֖ telyᵊḵˌā תְּלִי quiverbelt וְ wᵊ וְ and קַשְׁתֶּ֑ךָ qaštˈeḵā קֶשֶׁת bow וְ wᵊ וְ and צֵא֙ ṣˌē יצא go out הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field וְ wᵊ וְ and צ֥וּדָה ṣˌûḏā צוד hunt לִּ֖י llˌî לְ to צָֽיִדצידה *ṣˈāyiḏ צַיִד hunting
27:3. sume arma tua faretram et arcum et egredere foras cumque venatu aliquid adprehenderisTake thy arms, thy quiver, and bow, and go abroad: and when thou hast taken some thing by hunting,
3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;
27:3. Take your weapons, the quiver and the bow, and go out. And when you have taken something by hunting,
27:3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison;
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: возьми теперь орудия твои, колчан твой и лук твой, пойди в поле, и налови мне дичи,
27:3
νῦν νυν now; present
οὖν ουν then
λαβὲ λαμβανω take; get
τὸ ο the
σκεῦός σκευος vessel; jar
σου σου of you; your
τήν ο the
τε τε both; and
φαρέτραν φαρετρα and; even
τὸ ο the
τόξον τοξον bow
καὶ και and; even
ἔξελθε εξερχομαι come out; go out
εἰς εις into; for
τὸ ο the
πεδίον πεδιον and; even
θήρευσόν θηρευω hunt
μοι μοι me
θήραν θηρα hunt; game
27:3
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
שָׂא־ śā- נשׂא lift
נָ֣א nˈā נָא yeah
כֵלֶ֔יךָ ḵēlˈeʸḵā כְּלִי tool
תֶּלְיְךָ֖ telyᵊḵˌā תְּלִי quiverbelt
וְ wᵊ וְ and
קַשְׁתֶּ֑ךָ qaštˈeḵā קֶשֶׁת bow
וְ wᵊ וְ and
צֵא֙ ṣˌē יצא go out
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
וְ wᵊ וְ and
צ֥וּדָה ṣˌûḏā צוד hunt
לִּ֖י llˌî לְ to
צָֽיִדצידה
*ṣˈāyiḏ צַיִד hunting
27:3. sume arma tua faretram et arcum et egredere foras cumque venatu aliquid adprehenderis
Take thy arms, thy quiver, and bow, and go abroad: and when thou hast taken some thing by hunting,
27:3. Take your weapons, the quiver and the bow, and go out. And when you have taken something by hunting,
27:3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me [some] venison;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Тул или колчан, у LXX: faretra, Vulg.: pharetra; но в таргуме Онкелоса — saif, меч. Евр. teli, от talah, вешать, приложимо к тому и другому (= что-то повешенное).
Adam Clarke: Commentary on the Bible - 1831
27:3: Thy weapons - The original word כלי keley signifies vessels and instruments of any kind; and is probably used here for a hunting spear, javelin, sword, etc.
Quiver - תלי teli, from תלה talah, to hang or suspend. Had not the Septuagint translated the word φαρετραν, and the Vulgate pharetram, a quiver, I should rather have supposed some kind of shield was meant; but either can be suspended on the arm or from the shoulder. Some think a sword is meant; and because the original signifies to hang or suspend, hence they think is derived our word hanger, so called because it is generally worn in a pendent posture; but the word hanger did not exist in our language previously to the Crusades, and we have evidently derived it from the Persian khanjar, a poniard or dagger, the use of which, not only in battles, but in private assassinations, was well known.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: I: Gen 10:9, Gen 25:27, Gen 25:28
take me: Heb. hunt, Gen 25:27, Gen 25:28; Co1 6:12
John Gill
27:3 Now therefore, take, I pray thee, thy weapons,.... Or "thy vessels", or "instruments" (n), his instruments of hunting: as
thy quiver and thy bow; the former is the vessel or instrument, in which arrows were put and carried, and has its name in the Hebrew language from its being hung at the girdle, though another word is more commonly used for a quiver; and Onkelos and Jarchi interpret this of a sword; and which is not disapproved of by Aben Ezra and Ben Melech, who explain it either a quiver or a sword; and the latter was as necessary for hunting as the former, see Gen 27:40; and such a sword may be meant, as Mr. Fuller observes (o), which we call a "hanger" (i.e. a small sword often worn by seamen); and of the bow being an instrument of hunting, not anything need be said:
and go out to the field, and take me some venison; this does not necessarily intend what we commonly call so, but anything hunted in the field, as hares, wild goats, &c. and indeed the latter seems to be what Isaac loved, by the preparation Rebekah afterwards made.
(n) "instrumenta tua", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator; "vasa tua", Vatablus. (o) Miscell. Sacr. l. 1. c. 17.
John Wesley
27:3 Take me some venison that I may; bless thee - Esau must go a hunting and bring some venison. In this he designed not so much the refreshment of his own spirits, as the receiving a fresh instance of his son's, filial duty and affection to him, before he bestowed this favour upon him. That my soul may bless thee before I die - Prayer is the work of the soul, and not of the lips only; as the soul must be employed in blessing God, Ps 103:1, so it must be in blessing ourselves and others: the blessing will not go to the heart, if it do not come from the heart.
27:427:4: եւ արա՛ ինձ խորտիկս որպէս եւ ե՛ս սիրեմ. եւ բե՛ր մատո՛ ինձ՝ զի կերայց. եւ օրհնեսցէ՛ զքեզ անձն իմ մինչ չեւ՛ մեռեալ իցեմ։
4 ինձ համար պատրաստի՛ր իմ սիրած խորտիկները եւ բե՛ր, մատուցի՛ր ինձ, որ ուտեմ եւ օրհնեմ քեզ, քանի դեռ կենդանի եմ»:
4 Եւ իմ սիրածիս պէս ինծի խորտիկներ պատրաստէ ու ինծի բեր որ ուտեմ, որպէս զի մեռնելէս առաջ իմ հոգիս քեզ օրհնէ»։
Եւ արա ինձ խորտիկս որպէս եւ ես սիրեմ, եւ բեր մատո ինձ զի կերայց. եւ օրհնեսցէ զքեզ անձն իմ մինչչեւ մեռեալ իցեմ:

27:4: եւ արա՛ ինձ խորտիկս որպէս եւ ե՛ս սիրեմ. եւ բե՛ր մատո՛ ինձ՝ զի կերայց. եւ օրհնեսցէ՛ զքեզ անձն իմ մինչ չեւ՛ մեռեալ իցեմ։
4 ինձ համար պատրաստի՛ր իմ սիրած խորտիկները եւ բե՛ր, մատուցի՛ր ինձ, որ ուտեմ եւ օրհնեմ քեզ, քանի դեռ կենդանի եմ»:
4 Եւ իմ սիրածիս պէս ինծի խորտիկներ պատրաստէ ու ինծի բեր որ ուտեմ, որպէս զի մեռնելէս առաջ իմ հոգիս քեզ օրհնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:44: и приготовь мне кушанье, какое я люблю, и принеси мне есть, чтобы благословила тебя душа моя, прежде нежели я умру.
27:4 καὶ και and; even ποίησόν ποιεω do; make μοι μοι me ἐδέσματα εδεσμα as; how φιλῶ φιλεω like; fond of ἐγώ εγω I καὶ και and; even ἔνεγκέ φερω carry; bring μοι μοι me ἵνα ινα so; that φάγω εσθιω eat; consume ὅπως οπως that way; how εὐλογήσῃ ευλογεω commend; acclaim σε σε.1 you ἡ ο the ψυχή ψυχη soul μου μου of me; mine πρὶν πριν before ἀποθανεῖν αποθνησκω die με με me
27:4 וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make לִ֨י lˌî לְ to מַטְעַמִּ֜ים maṭʕammˈîm מַטְעַמִּים savoury food כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָהַ֛בְתִּי ʔāhˈavtî אהב love וְ wᵊ וְ and הָבִ֥יאָה hāvˌîʔā בוא come לִּ֖י llˌî לְ to וְ wᵊ וְ and אֹכֵ֑לָה ʔōḵˈēlā אכל eat בַּ ba בְּ in עֲב֛וּר ʕᵃvˈûr עֲבוּר way תְּבָרֶכְךָ֥ tᵊvāreḵᵊḵˌā ברך bless נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning אָמֽוּת׃ ʔāmˈûṯ מות die
27:4. fac mihi inde pulmentum sicut velle me nosti et adfer ut comedam et benedicat tibi anima mea antequam moriarMake me savoury meat thereof, as thou knowest I like, and bring it, that I may eat: and my soul may bless thee before I die.
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.
27:4. make from it a small meal for me, just as you know I like, and bring it, so that I may eat and my soul may bless you before I die.”
27:4. 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.
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: и приготовь мне кушанье, какое я люблю, и принеси мне есть, чтобы благословила тебя душа моя, прежде нежели я умру.
27:4
καὶ και and; even
ποίησόν ποιεω do; make
μοι μοι me
ἐδέσματα εδεσμα as; how
φιλῶ φιλεω like; fond of
ἐγώ εγω I
καὶ και and; even
ἔνεγκέ φερω carry; bring
μοι μοι me
ἵνα ινα so; that
φάγω εσθιω eat; consume
ὅπως οπως that way; how
εὐλογήσῃ ευλογεω commend; acclaim
σε σε.1 you
ο the
ψυχή ψυχη soul
μου μου of me; mine
πρὶν πριν before
ἀποθανεῖν αποθνησκω die
με με me
27:4
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
לִ֨י lˌî לְ to
מַטְעַמִּ֜ים maṭʕammˈîm מַטְעַמִּים savoury food
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָהַ֛בְתִּי ʔāhˈavtî אהב love
וְ wᵊ וְ and
הָבִ֥יאָה hāvˌîʔā בוא come
לִּ֖י llˌî לְ to
וְ wᵊ וְ and
אֹכֵ֑לָה ʔōḵˈēlā אכל eat
בַּ ba בְּ in
עֲב֛וּר ʕᵃvˈûr עֲבוּר way
תְּבָרֶכְךָ֥ tᵊvāreḵᵊḵˌā ברך bless
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
אָמֽוּת׃ ʔāmˈûṯ מות die
27:4. fac mihi inde pulmentum sicut velle me nosti et adfer ut comedam et benedicat tibi anima mea antequam moriar
Make me savoury meat thereof, as thou knowest I like, and bring it, that I may eat: and my soul may bless thee before I die.
27:4. make from it a small meal for me, just as you know I like, and bring it, so that I may eat and my soul may bless you before I die.”
27:4. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Имея в виду благословить Исава, как первородного (ст. 1) и притом любимого за услужливость (25:28), Исаак выражает естественное желание вкусить блюда, приготовленного рукою его любимца, в знаменательный для последнего день; нельзя сказать с некоторыми толкователями, будто самое благословение Исаак ставит в зависимость от удовлетворения своего каприза.

Противоположная деятельность Ревекки и Иакова.
Adam Clarke: Commentary on the Bible - 1831
27:4: Savory meat - מטעמים matammim, from טעם taam, to taste or relish; how dressed we know not, but its name declares its nature.
That I may eat - The blessing which Isaac was to confer on his son was a species of Divine right, and must be communicated with appropriate ceremonies. As eating and drinking were used among the Asiatics on almost all religious occasions, and especially in making and confirming covenants, it is reasonable to suppose that something of this kind was essentially necessary on this occasion, and that Isaac could not convey the right till he had eaten of the meat provided for the purpose by him who was to receive the blessing. As Isaac was now old, and in a feeble and languishing condition, it was necessary that the flesh used on this occasion should be prepared so as to invite the appetite, that a sufficiency of it might be taken to revive and recruit his drooping strength, that he might be the better able to go through the whole of this ceremony.
This seems to be the sole reason why savory meat is so particularly mentioned in the text. When we consider, 1. That no covenant was deemed binding unless the parties had eaten together; 2. That to convey this blessing some rite of this kind was necessary; and, 3. That Isaac's strength was now greatly exhausted, insomuch that he supposed himself to be dying; we shall at once see why meat was required on this occasion, and why that meat was to be prepared so as to deserve the epithet of savory.
As I believe this to be the true sense of the place, I do not trouble my readers with interpretations which I suppose to be either exceptionable or false.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: that I may eat: The blessing, says Dr. A. Clarke, which Isaac was to confer on his son, was a species of divine right, and must be communicated with appropriate ceremonies. As eating and drinking were used among the Asiatics on almost all religious occasions, and especially in making and confirming covenants, it is reasonable to suppose, that something of this kind was essentially necessary on this occasion; and that Isaac could not convey the right, till he had eaten of the meat provided for the purpose by him who was to receive the blessing.
that my: Gen 27:7, Gen 27:23, Gen 27:25, Gen 27:27, Gen 14:19, Gen 24:60, Gen 28:3, Gen 48:9, Gen 48:15-20, Gen 49:28; Lev 9:22, Lev 9:23; Deut. 33:1-29; Jos 14:13, Jos 22:6; Luk 2:34, Luk 24:51; Heb 11:20
Geneva 1599
27:4 And make me savoury meat, such as I love, and bring [it] to me, that I may eat; that my (a) soul may bless thee before I die.
(a) The carnal affection he had for his son made him forget what God spoke to his wife. (Gen 25:23).
John Gill
27:4 And make me savoury meat, such as I love,.... For, though he had lost his sight, he had not lost his taste, nor his appetite for savoury food:
and bring it to me, that I may eat; this, was enjoined to make trial of his filial affection and duty to him, before he blessed him:
that my soul may bless thee before I die; not only that he might do it with cheerfulness and vivacity, having eaten a comfortable meal, and being refreshed with it, but that having had proof of his son's duty and affection to him, he might confer the blessing on him heartily: this blessing was not an ordinary and common one, but what parents used to bestow upon their children at the time of their death, or a little before it; and good men oftentimes did this under a spirit of prophecy, declaring what would be the case and circumstances of their children in time to come; and particularly the principal part of the blessing of Isaac, which Abraham had entailed upon him by divine direction, and he thought to have entailed on Esau his firstborn, was the promise of the descent of the Messiah from him and his seed, and of the possession of the land of Canaan by them: and this shows that Rebekah had not made known the oracle to Isaac, that the "elder should serve the younger", Gen 25:23, or, if she had, he had forgot, or did not understand it, and might think it respected not the persons of his sons, but their posterity; or however, from a natural affection for Esau his firstborn, and that the blessing and inheritance might go in the common channel, he was desirous he should have it; and he might also be ignorant of Esau's having sold his birthright to Jacob, or that he made no account of it.
Robert Jamieson, A. R. Fausset and David Brown
27:4 make . . . savory meat--perhaps to revive and strengthen him for the duty; or rather, "as eating and drinking" were used on all religious occasions, he could not convey the right, till he had eaten of the meat provided for the purpose by him who was to receive the blessing [ADAM CLARKE] (compare Gen 18:7).
that my soul may bless thee--It is difficult to imagine him ignorant of the divine purpose (compare Gen 25:23). But natural affection, prevailing through age and infirmity, prompted him to entail the honors and powers of the birthright on his elder son; and perhaps he was not aware of what Esau had done (Gen 25:34).
27:527:5: Եւ լուաւ Ռեբեկա զի խօսէր Իսահակ ընդ որդւոյ իւրում։ Գնաց Եսաւ ՚ի դաշտ որսա՛լ որս հօր իւրում։
5 Ռեբեկան լսեց այն, ինչ ասաց Իսահակն իր որդուն: Եսաւը գնաց դաշտ, որ որս անի իր հօր համար,
5 Ռեբեկա լսեց, երբ Իսահակ իր որդիին՝ Եսաւին հետ կը խօսէր։ Եսաւ դաշտը գնաց որս մը որսալու եւ բերելու։
Եւ լուաւ Ռեբեկա զի խօսէր Իսահակ ընդ որդւոյ իւրում. գնաց Եսաւ ի դաշտ որսալ որս [354]հօր իւրում:

27:5: Եւ լուաւ Ռեբեկա զի խօսէր Իսահակ ընդ որդւոյ իւրում։ Գնաց Եսաւ ՚ի դաշտ որսա՛լ որս հօր իւրում։
5 Ռեբեկան լսեց այն, ինչ ասաց Իսահակն իր որդուն: Եսաւը գնաց դաշտ, որ որս անի իր հօր համար,
5 Ռեբեկա լսեց, երբ Իսահակ իր որդիին՝ Եսաւին հետ կը խօսէր։ Եսաւ դաշտը գնաց որս մը որսալու եւ բերելու։
zohrab-1805▾ eastern-1994▾ western am▾
27:55: Ревекка слышала, когда Исаак говорил сыну своему Исаву. И пошел Исав в поле достать и принести дичи;
27:5 Ρεβεκκα ρεβεκκα Rebecca δὲ δε though; while ἤκουσεν ακουω hear λαλοῦντος λαλεω talk; speak Ισαακ ισαακ Isaak πρὸς προς to; toward Ησαυ ησαυ Ēsau; Isav τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him ἐπορεύθη πορευομαι travel; go δὲ δε though; while Ησαυ ησαυ Ēsau; Isav εἰς εις into; for τὸ ο the πεδίον πεδιον hunt θήραν θηρα hunt; game τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him
27:5 וְ wᵊ וְ and רִבְקָ֣ה rivqˈā רִבְקָה Rebekah שֹׁמַ֔עַת šōmˈaʕaṯ שׁמע hear בְּ bᵊ בְּ in דַבֵּ֣ר ḏabbˈēr דבר speak יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac אֶל־ ʔel- אֶל to עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau בְּנֹ֑ו bᵊnˈô בֵּן son וַ wa וְ and יֵּ֤לֶךְ yyˈēleḵ הלך walk עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau הַ ha הַ the שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field לָ lā לְ to צ֥וּד ṣˌûḏ צוד hunt צַ֖יִד ṣˌayiḏ צַיִד hunting לְ lᵊ לְ to הָבִֽיא׃ hāvˈî בוא come
27:5. quod cum audisset Rebecca et ille abisset in agrum ut iussionem patris expleretAnd when Rebecca had heard this, and he was gone into the field to fulfill his father's commandment,
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.
27:5. And when Rebekah had heard this, and he had gone out into the field to fulfill his father’s order,
27:5. And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt [for] venison, [and] to bring [it].
And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt [for] venison, [and] to bring:

5: Ревекка слышала, когда Исаак говорил сыну своему Исаву. И пошел Исав в поле достать и принести дичи;
27:5
Ρεβεκκα ρεβεκκα Rebecca
δὲ δε though; while
ἤκουσεν ακουω hear
λαλοῦντος λαλεω talk; speak
Ισαακ ισαακ Isaak
πρὸς προς to; toward
Ησαυ ησαυ Ēsau; Isav
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
ἐπορεύθη πορευομαι travel; go
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
εἰς εις into; for
τὸ ο the
πεδίον πεδιον hunt
θήραν θηρα hunt; game
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
27:5
וְ wᵊ וְ and
רִבְקָ֣ה rivqˈā רִבְקָה Rebekah
שֹׁמַ֔עַת šōmˈaʕaṯ שׁמע hear
בְּ bᵊ בְּ in
דַבֵּ֣ר ḏabbˈēr דבר speak
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
אֶל־ ʔel- אֶל to
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
בְּנֹ֑ו bᵊnˈô בֵּן son
וַ wa וְ and
יֵּ֤לֶךְ yyˈēleḵ הלך walk
עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau
הַ ha הַ the
שָּׂדֶ֔ה śśāḏˈeh שָׂדֶה open field
לָ לְ to
צ֥וּד ṣˌûḏ צוד hunt
צַ֖יִד ṣˌayiḏ צַיִד hunting
לְ lᵊ לְ to
הָבִֽיא׃ hāvˈî בוא come
27:5. quod cum audisset Rebecca et ille abisset in agrum ut iussionem patris expleret
And when Rebecca had heard this, and he was gone into the field to fulfill his father's commandment,
27:5. And when Rebekah had heard this, and he had gone out into the field to fulfill his father’s order,
27:5. And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt [for] venison, [and] to bring [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Как в намерении Исаака выразилось чрезмерное проявление его человеческой воли, так это еще более выступает в действиях Ревекки. То обстоятельство, что Ревекка знала и помнила откровение Божье о том, что из двух сыновей ее «больший будет служить меньшему» (25:23), конечно, делает понятною ее уверенность в благоприятном исходе предпринятого ею дела — даже до готовности подвергнуться проклятию (ст. 13), но не придает действиям ее характера законности, как не оправдывает и обмана Иакова факт продажи ему первенства Исавом. И Ревекка, и Иаков обнаружили здесь недостаток твердой веры и совершенной нравственности. Естественно возникающий при этом вопрос об отношении Промысла Божия к воле и неправде человеческой решается тем общим соображением, что совершенной праведности не было и в избранниках ветхозаветных, и что нравственные понятия в их сознании так же лишь постепенно усовершались, как и религиозные верования.

Рус. принести — Евр le-habi; но слав. отцу своему перев. греч. tw patri autou: LXX вм. le-habi читали — le-abiv, отцу своему.
Adam Clarke: Commentary on the Bible - 1831
27:5: And Rebekah heard - And was determined, if possible, to frustrate the design of Isaac, and procure the blessing for her favorite son. Some pretend that she received a Divine inspiration to the purpose; but if she had she needed not to have recourse to deceit, to help forward the accomplishment. Isaac, on being informed, would have had too much piety not to prefer the will of his Maker to his own partiality for his eldest son; but Rebekah had nothing of the kind to plead, and therefore had recourse to the most exceptionable means to accomplish her ends.
Albert Barnes: Notes on the Bible - 1834
27:5-13
Rebekah forms a plan for diverting the blessing from Esau to Jacob. She was within hearing when the infirm Isaac gave his orders, and communicates the news to Jacob. Rebekah has no scruples about primogeniture. Her feelings prompt her to take measures, without waiting to consider whether they are justifiable or not, for securing to Jacob that blessing which she has settled in her own mind to be destined for him. She thinks it necessary to interfere that this end may not fail of being accomplished. Jacob views the matter more coolly, and starts a difficulty. He may be found out to be a deceiver, and bring his father's curse upon him. Rebekah, anticipating no such issue; undertakes to bear the curse that she conceived would never come. Only let him obey.
Verse 14-29
The plan is successful. Jacob now, without further objection, obeys his mother. She clothes him in Esau's raiment, and puts the skins of the kids on his hands and his neck. The camel-goat affords a hair which bears a great resemblance to that of natural growth, and is used as a substitute for it. Now begins the strange interview between the father and the son. "Who art thou, my son?" The voice of Jacob was somewhat constrained. He goes, however, deliberately through the process of deceiving his father. "Arise, now, sit and eat." Isaac was reclining on his couch, in the feebleness of advancing years. Sitting was the posture convenient for eating. "The Lord thy God prospered me." This is the bold reply to Isaac's expression of surprise at the haste with which the dainty fare had been prepared. The bewildered father now puts Jacob to a severer test. He feels him, but discerns him not. The ear notes a difference, but the hand feels the hairy skin resembling Esau's; the eyes give no testimony. After this the result is summarily stated in a single sentence, though the particulars are yet to be given. "Art thou my very son Esau?" A lurking doubt puts the definite question, and receives a decisive answer. Isaac then calls for the repast and partakes.
Carl Friedrich Keil and Franz Delitzsch
27:5
Rebekah, who heard what he said, sought to frustrate this intention, and to secure the blessing for her (favourite) son Jacob. Whilst Esau was away hunting, she told Jacob to take his father a dish, which she would prepare from two kids according to his taste; and, having introduced himself as Esau, to ask for the blessing "before Jehovah." Jacob's objection, that the father would know him by his smooth skin, and so, instead of blessing him, might pronounce a curse upon him as a mocker, i.e., one who was trifling with his blind father, she silenced by saying, that she would take the curse upon herself. She evidently relied upon the word of promise, and thought that she ought to do her part to secure its fulfilment by directing the father's blessing to Jacob; and to this end she thought any means allowable. Consequently she was so assured of the success of her stratagem as to have no fear of the possibility of a curse. Jacob then acceded to her plan, and fetched the goats. Rebekah prepared them according to her husband's taste; and having told Jacob to put on Esau's best clothes which were with her in the dwelling (the tent, not the house), she covered his hands and the smooth (i.e., the smoother parts) of his neck with the skins of the kids of the goats,
(Note: We must not think of our European goats, whose skins would be quite unsuitable for any such deception. "It is the camel-goat of the East, whose black, silk-like hair was used even by the Romans as a substitute for human hair. Martial xii. 46." - Tuch on v. 16.)
and sent him with the savoury dish to his father.
John Gill
27:5 And Rebekah heard when Isaac spake to Esau his son,.... She might hear Isaac call to him by one means or another, that he had sent for him, or might see him go into his father's tent, and might stand at the door of it and listen to hear what he said to him; though the Targum of Jonathan says, she heard by the Holy Spirit:
and Esau went to the field to hunt for venison, and to bring it; as his father directed and enjoined him; and thus it was ordered by divine Providence, that there might be time and opportunity for Jacob to get the blessing before his broker.
27:627:6: Եւ խօսեցաւ Ռեբեկա ընդ Յակոբայ որդւոյ իւրում՝ եւ ասէ. Ահա լուա՛յ ես ՚ի հօրէ քումմէ զի խօսէր ընդ եղբօր քում՝ եւ ասէր.
6 իսկ Ռեբեկան, դիմելով իր որդի Յակոբին, ասաց. «Ես քո հօրից լսեցի այն, ինչ նա ասում էր քո եղբօրը: Նա նրան ասաց.
6 Ռեբեկա իր որդիին Յակոբին ըսաւ. «Ահա ես լսեցի, երբ քու հայրդ քու եղբօրդ Եսաւին խօսեցաւ ու ըսաւ.
Եւ խօսեցաւ Ռեբեկա ընդ Յակոբայ որդւոյ իւրում եւ ասէ. Ահա լուայ ես ի հօրէ քումմէ, զի խօսէր ընդ եղբօր քում եւ ասէր:

27:6: Եւ խօսեցաւ Ռեբեկա ընդ Յակոբայ որդւոյ իւրում՝ եւ ասէ. Ահա լուա՛յ ես ՚ի հօրէ քումմէ զի խօսէր ընդ եղբօր քում՝ եւ ասէր.
6 իսկ Ռեբեկան, դիմելով իր որդի Յակոբին, ասաց. «Ես քո հօրից լսեցի այն, ինչ նա ասում էր քո եղբօրը: Նա նրան ասաց.
6 Ռեբեկա իր որդիին Յակոբին ըսաւ. «Ահա ես լսեցի, երբ քու հայրդ քու եղբօրդ Եսաւին խօսեցաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
27:66: а Ревекка сказала сыну своему Иакову: вот, я слышала, как отец твой говорил брату твоему Исаву:
27:6 Ρεβεκκα ρεβεκκα Rebecca δὲ δε though; while εἶπεν επω say; speak πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him τὸν ο the ἐλάσσω ελασσων inferior; less ἰδὲ οραω view; see ἐγὼ εγω I ἤκουσα ακουω hear τοῦ ο the πατρός πατηρ father σου σου of you; your λαλοῦντος λαλεω talk; speak πρὸς προς to; toward Ησαυ ησαυ Ēsau; Isav τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your λέγοντος λεγω tell; declare
27:6 וְ wᵊ וְ and רִבְקָה֙ rivqˌā רִבְקָה Rebekah אָֽמְרָ֔ה ʔˈāmᵊrˈā אמר say אֶל־ ʔel- אֶל to יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob בְּנָ֖הּ bᵊnˌāh בֵּן son לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say הִנֵּ֤ה hinnˈē הִנֵּה behold שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] אָבִ֔יךָ ʔāvˈîḵā אָב father מְדַבֵּ֛ר mᵊḏabbˈēr דבר speak אֶל־ ʔel- אֶל to עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau אָחִ֖יךָ ʔāḥˌîḵā אָח brother לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
27:6. dixit filio suo Iacob audivi patrem tuum loquentem cum Esau fratre tuo et dicentem eiShe said to her son Jacob: I heard thy father talking with Esau thy brother, and saying to him:
6. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
27:6. she said to her son Jacob: “I heard your father speaking with your brother Esau, and saying to him,
27:6. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying:

6: а Ревекка сказала сыну своему Иакову: вот, я слышала, как отец твой говорил брату твоему Исаву:
27:6
Ρεβεκκα ρεβεκκα Rebecca
δὲ δε though; while
εἶπεν επω say; speak
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
τὸν ο the
ἐλάσσω ελασσων inferior; less
ἰδὲ οραω view; see
ἐγὼ εγω I
ἤκουσα ακουω hear
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
λαλοῦντος λαλεω talk; speak
πρὸς προς to; toward
Ησαυ ησαυ Ēsau; Isav
τὸν ο the
ἀδελφόν αδελφος brother
σου σου of you; your
λέγοντος λεγω tell; declare
27:6
וְ wᵊ וְ and
רִבְקָה֙ rivqˌā רִבְקָה Rebekah
אָֽמְרָ֔ה ʔˈāmᵊrˈā אמר say
אֶל־ ʔel- אֶל to
יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob
בְּנָ֖הּ bᵊnˌāh בֵּן son
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
הִנֵּ֤ה hinnˈē הִנֵּה behold
שָׁמַ֨עְתִּי֙ šāmˈaʕtî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֔יךָ ʔāvˈîḵā אָב father
מְדַבֵּ֛ר mᵊḏabbˈēr דבר speak
אֶל־ ʔel- אֶל to
עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
27:6. dixit filio suo Iacob audivi patrem tuum loquentem cum Esau fratre tuo et dicentem ei
She said to her son Jacob: I heard thy father talking with Esau thy brother, and saying to him:
27:6. she said to her son Jacob: “I heard your father speaking with your brother Esau, and saying to him,
27:6. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: «Пред Господом»: эти слова не приведены в речи Исаака, но совершенно уместно вставлены в повторении речи его Ревеккою: Исаак именно именем Господним хотел благословить Исава (и благословил Иакова) и передать духовное наследие Авраама пред лицом Божиим.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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 personæ--a mistake of the person. He himself also was aware of the danger, lest (v. 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, Deut. xxvii. 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 xii. 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, Prov. xxiii. 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, v. 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, v. 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, Prov. xxvi. 2.
John Gill
27:6 And Rebekah spake unto Jacob her son,.... Who was in the tent with her, and for whom she had the strongest affection:
saying, behold, I heard thy father speak unto Esau thy brother; heard the conversation that passed between them, and particularly what Isaac had given in charge to Esau:
saying, as follows:
John Wesley
27:6 Rebekah is here contriving to procure the blessing for Jacob, which was designed for Esau. If the end was good, the means were bad, and no way justifiable. If it were not a wrong to Esau to deprive him of the blessing, he himself having forfeited it by selling the birth right, yet it was a wrong to Isaac, taking advantage of his infirmity, to impose upon him: it was a wrong to Jacob, whom she taught to deceive, by putting a lie in his mouth. If Rebekah, when she heard Isaac promise the blessing to Esau, had gone to him, and with humility and seriousness put him in remembrance of that which God had said concerning their sons; if she had farther shewed him how Esau had forfeited the blessing, both by selling his birth - right, and by marrying of strange wives; 'tis probable Isaac would have been prevailed with to confer the blessing upon Jacob, and needed not thus to have been cheated into it. This had been honourable and laudable, and would have looked well in history; but God left her to herself to take this indirect course, that he might have the glory of bringing good out of evil.
Robert Jamieson, A. R. Fausset and David Brown
27:6 Rebekah spake unto Jacob--She prized the blessing as invaluable; she knew that God intended it for the younger son [Gen 25:23]; and in her anxiety to secure its being conferred on the right object--on one who cared for religion--she acted in the sincerity of faith; but in crooked policy--with unenlightened zeal; on the false principle that the end would sanctify the means.
27:727:7: բե՛ր ինձ որս եւ արա ինձ խորտիկս զի կերայց եւ օրհնեցից զքեզ առաջի Տեառն՝ մինչ չեւ՛ մեռեալ իցեմ։
7 “Ինձ ո՛րս բեր եւ ինձ համար խորտիկներ պատրաստի՛ր, որ ուտեմ եւ օրհնեմ քեզ Տիրոջ առաջ, քանի դեռ կենդանի եմ”:
7 ‘Ինծի որս բեր ու ինծի խորտիկներ պատրաստէ, որպէս զի ուտեմ ու մեռնելէս առաջ քեզ Տէրոջը առջեւ օրհնեմ’։
Բեր ինձ որս եւ արա ինձ խորտիկս, զի կերայց եւ օրհնեցից զքեզ առաջի Տեառն մինչչեւ մեռեալ իցեմ:

27:7: բե՛ր ինձ որս եւ արա ինձ խորտիկս զի կերայց եւ օրհնեցից զքեզ առաջի Տեառն՝ մինչ չեւ՛ մեռեալ իցեմ։
7 “Ինձ ո՛րս բեր եւ ինձ համար խորտիկներ պատրաստի՛ր, որ ուտեմ եւ օրհնեմ քեզ Տիրոջ առաջ, քանի դեռ կենդանի եմ”:
7 ‘Ինծի որս բեր ու ինծի խորտիկներ պատրաստէ, որպէս զի ուտեմ ու մեռնելէս առաջ քեզ Տէրոջը առջեւ օրհնեմ’։
zohrab-1805▾ eastern-1994▾ western am▾
27:77: принеси мне дичи и приготовь мне кушанье; я поем и благословлю тебя пред лицем Господним, пред смертью моею.
27:7 ἔνεγκόν φερω carry; bring μοι μοι me θήραν θηρα hunt; game καὶ και and; even ποίησόν ποιεω do; make μοι μοι me ἐδέσματα εδεσμα and; even φαγὼν εσθιω eat; consume εὐλογήσω ευλογεω commend; acclaim σε σε.1 you ἐναντίον εναντιον next to; before κυρίου κυριος lord; master πρὸ προ before; ahead of τοῦ ο the ἀποθανεῖν αποθνησκω die με με me
27:7 הָבִ֨יאָה hāvˌîʔā בוא come לִּ֥י llˌî לְ to צַ֛יִד ṣˈayiḏ צַיִד hunting וַ wa וְ and עֲשֵׂה־ ʕᵃśē- עשׂה make לִ֥י lˌî לְ to מַטְעַמִּ֖ים maṭʕammˌîm מַטְעַמִּים savoury food וְ wᵊ וְ and אֹכֵ֑לָה ʔōḵˈēlā אכל eat וַ wa וְ and אֲבָרֶכְכָ֛ה ʔᵃvāreḵᵊḵˈā ברך bless לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מֹותִֽי׃ môṯˈî מָוֶת death
27:7. adfer mihi venationem tuam et fac cibos ut comedam et benedicam tibi coram Domino antequam moriarBring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord, before I die.
7. Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
27:7. ‘Bring to me from your hunting, and make me foods, so that I may eat and bless you in the sight of the Lord before I die.’
27:7. Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death:

7: принеси мне дичи и приготовь мне кушанье; я поем и благословлю тебя пред лицем Господним, пред смертью моею.
27:7
ἔνεγκόν φερω carry; bring
μοι μοι me
θήραν θηρα hunt; game
καὶ και and; even
ποίησόν ποιεω do; make
μοι μοι me
ἐδέσματα εδεσμα and; even
φαγὼν εσθιω eat; consume
εὐλογήσω ευλογεω commend; acclaim
σε σε.1 you
ἐναντίον εναντιον next to; before
κυρίου κυριος lord; master
πρὸ προ before; ahead of
τοῦ ο the
ἀποθανεῖν αποθνησκω die
με με me
27:7
הָבִ֨יאָה hāvˌîʔā בוא come
לִּ֥י llˌî לְ to
צַ֛יִד ṣˈayiḏ צַיִד hunting
וַ wa וְ and
עֲשֵׂה־ ʕᵃśē- עשׂה make
לִ֥י lˌî לְ to
מַטְעַמִּ֖ים maṭʕammˌîm מַטְעַמִּים savoury food
וְ wᵊ וְ and
אֹכֵ֑לָה ʔōḵˈēlā אכל eat
וַ wa וְ and
אֲבָרֶכְכָ֛ה ʔᵃvāreḵᵊḵˈā ברך bless
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מֹותִֽי׃ môṯˈî מָוֶת death
27:7. adfer mihi venationem tuam et fac cibos ut comedam et benedicam tibi coram Domino antequam moriar
Bring me of thy hunting, and make me meats that I may eat, and bless thee in the sight of the Lord, before I die.
27:7. ‘Bring to me from your hunting, and make me foods, so that I may eat and bless you in the sight of the Lord before I die.’
27:7. Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:7: before the: Deu 33:1; Jos 6:26; Sa1 24:19
John Gill
27:7 Bring me venison, and make me savoury meat,.... Fetch him venison out of the field, and dress it in a savoury manner, and bring it to him:
that I may eat, and bless thee before the Lord before my death; the phrase "before the Lord" is here added, which yet perhaps might be expressed by Isaac, though before omitted by the historian, and has a very considerable emphasis in it; for this solemn blessing was given not only in the presence of the Lord, and before him as a witness, but by calling upon him, and praying for direction in it, and then pronouncing it in his name and by his authority, he approving of it, so that it was ever after irrevocable.
27:827:8: Եւ արդ՝ որդեակ իմ լո՛ւր ինձ՝ որպէս ե՛ս պատուիրեմ քեզ։
8 Արդ, որդեա՛կ իմ, լսի՛ր, թէ ինչ եմ ասում քեզ:
8 Հիմա, որդեակ իմ, ինչ որ ես քեզի պատուիրեմ, իմ խօսքս մտիկ ըրէ։
Եւ արդ, որդեակ իմ, լուր ինձ, որպէս ես պատուիրեմ քեզ:

27:8: Եւ արդ՝ որդեակ իմ լո՛ւր ինձ՝ որպէս ե՛ս պատուիրեմ քեզ։
8 Արդ, որդեա՛կ իմ, լսի՛ր, թէ ինչ եմ ասում քեզ:
8 Հիմա, որդեակ իմ, ինչ որ ես քեզի պատուիրեմ, իմ խօսքս մտիկ ըրէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:88: Теперь, сын мой, послушайся слов моих в том, что я прикажу тебе:
27:8 νῦν νυν now; present οὖν ουν then υἱέ υιος son ἄκουσόν ακουω hear μου μου of me; mine καθὰ καθα just as ἐγώ εγω I σοι σοι you ἐντέλλομαι εντελλομαι direct; enjoin
27:8 וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now בְנִ֖י vᵊnˌî בֵּן son שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹלִ֑י qōlˈî קֹול sound לַ la לְ to אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֲנִ֖י ʔᵃnˌî אֲנִי i מְצַוָּ֥ה mᵊṣawwˌā צוה command אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
27:8. nunc ergo fili mi adquiesce consiliis meisNow, therefore, my son, follow my counsel:
8. Now therefore, my son, obey my voice according to that which I command thee.
27:8. Therefore, now my son, agree to my counsel,
27:8. Now therefore, my son, obey my voice according to that which I command thee.
Now therefore, my son, obey my voice according to that which I command thee:

8: Теперь, сын мой, послушайся слов моих в том, что я прикажу тебе:
27:8
νῦν νυν now; present
οὖν ουν then
υἱέ υιος son
ἄκουσόν ακουω hear
μου μου of me; mine
καθὰ καθα just as
ἐγώ εγω I
σοι σοι you
ἐντέλλομαι εντελλομαι direct; enjoin
27:8
וְ wᵊ וְ and
עַתָּ֥ה ʕattˌā עַתָּה now
בְנִ֖י vᵊnˌî בֵּן son
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֑י qōlˈî קֹול sound
לַ la לְ to
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֲנִ֖י ʔᵃnˌî אֲנִי i
מְצַוָּ֥ה mᵊṣawwˌā צוה command
אֹתָֽךְ׃ ʔōṯˈāḵ אֵת [object marker]
27:8. nunc ergo fili mi adquiesce consiliis meis
Now, therefore, my son, follow my counsel:
27:8. Therefore, now my son, agree to my counsel,
27:8. Now therefore, my son, obey my voice according to that which I command thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12: В разговоре с матерью Иаков не скрывает понимания, что собирается сделать именно грех, только, соответственно уровню своего нравственного развития, рассматривает обман не по его нравственной ценности, а со стороны его внешних невыгодных последствий для себя.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:8: Gen 27:13, Gen 25:23; Act 4:19, Act 5:29; Eph 6:1
John Gill
27:8 Now therefore, my son, obey my voice,.... Hearken to what I am about to say, and do
according to that which I command thee, in every particular; she required of him filial obedience to all that she enjoined him; which, though not difficult to be performed, she was aware Jacob would make objections to, as he did; and therefore she is so pressing and peremptory in her injunctions, as well knowing it was respecting an affair of the greatest moment and importance.
27:927:9: Գնա՛ դու ՚ի դաշտն, եւ ա՛ռ ինձ անտի երկուս ուլս փափուկս եւ ընտիրս, եւ արարից զնոսա խորտի՛կս հօր քում որպէս եւ սիրէ։
9 Գնա՛ եւ հօտի միջից ինձ երկու մատղաշ ու ընտիր ուլ բե՛ր, որ դրանցով քո հօր համար նրա սիրած խորտիկները պատրաստեմ:
9 Հիմա դէպի հօտը գնա՛ ու անկէ ինծի երկու աղէկ ուլ բեր այծերէն եւ անոնցմէ քու հօրդ համար խորտիկներ պատրաստեմ իր սիրածին պէս
Գնա դու ի խաշն, եւ առ ինձ անտի երկուս ուլս փափուկս եւ ընտիրս, եւ արարից զնոսա խորտիկս հօր քում որպէս եւ սիրէ:

27:9: Գնա՛ դու ՚ի դաշտն, եւ ա՛ռ ինձ անտի երկուս ուլս փափուկս եւ ընտիրս, եւ արարից զնոսա խորտի՛կս հօր քում որպէս եւ սիրէ։
9 Գնա՛ եւ հօտի միջից ինձ երկու մատղաշ ու ընտիր ուլ բե՛ր, որ դրանցով քո հօր համար նրա սիրած խորտիկները պատրաստեմ:
9 Հիմա դէպի հօտը գնա՛ ու անկէ ինծի երկու աղէկ ուլ բեր այծերէն եւ անոնցմէ քու հօրդ համար խորտիկներ պատրաստեմ իր սիրածին պէս
zohrab-1805▾ eastern-1994▾ western am▾
27:99: пойди в [стадо] и возьми мне оттуда два козленка хороших, и я приготовлю из них отцу твоему кушанье, какое он любит,
27:9 καὶ και and; even πορευθεὶς πορευομαι travel; go εἰς εις into; for τὰ ο the πρόβατα προβατον sheep λαβέ λαμβανω take; get μοι μοι me ἐκεῖθεν εκειθεν from there δύο δυο two ἐρίφους εριφος kid ἁπαλοὺς απαλος tender καὶ και and; even καλούς καλος fine; fair καὶ και and; even ποιήσω ποιεω do; make αὐτοὺς αυτος he; him ἐδέσματα εδεσμα the πατρί πατηρ father σου σου of you; your ὡς ως.1 as; how φιλεῖ φιλεω like; fond of
27:9 לֶךְ־ leḵ- הלך walk נָא֙ nˌā נָא yeah אֶל־ ʔel- אֶל to הַ ha הַ the צֹּ֔אן ṣṣˈōn צֹאן cattle וְ wᵊ וְ and קַֽח־ qˈaḥ- לקח take לִ֣י lˈî לְ to מִ mi מִן from שָּׁ֗ם ššˈām שָׁם there שְׁנֵ֛י šᵊnˈê שְׁנַיִם two גְּדָיֵ֥י gᵊḏāyˌê גְּדִי goat עִזִּ֖ים ʕizzˌîm עֵז goat טֹבִ֑ים ṭōvˈîm טֹוב good וְ wᵊ וְ and אֶֽעֱשֶׂ֨ה ʔˈeʕᵉśˌeh עשׂה make אֹתָ֧ם ʔōṯˈām אֵת [object marker] מַטְעַמִּ֛ים maṭʕammˈîm מַטְעַמִּים savoury food לְ lᵊ לְ to אָבִ֖יךָ ʔāvˌîḵā אָב father כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אָהֵֽב׃ ʔāhˈēv אהב love
27:9. et pergens ad gregem adfer mihi duos hedos optimos ut faciam ex eis escas patri tuo quibus libenter vesciturAnd go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth:
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:
27:9. and go straight to the flock, and bring me two of the best young goats, so that from them I may make meat for your father, such as he willingly eats.
27:9. 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:
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: пойди в [стадо] и возьми мне оттуда два козленка хороших, и я приготовлю из них отцу твоему кушанье, какое он любит,
27:9
καὶ και and; even
πορευθεὶς πορευομαι travel; go
εἰς εις into; for
τὰ ο the
πρόβατα προβατον sheep
λαβέ λαμβανω take; get
μοι μοι me
ἐκεῖθεν εκειθεν from there
δύο δυο two
ἐρίφους εριφος kid
ἁπαλοὺς απαλος tender
καὶ και and; even
καλούς καλος fine; fair
καὶ και and; even
ποιήσω ποιεω do; make
αὐτοὺς αυτος he; him
ἐδέσματα εδεσμα the
πατρί πατηρ father
σου σου of you; your
ὡς ως.1 as; how
φιλεῖ φιλεω like; fond of
27:9
לֶךְ־ leḵ- הלך walk
נָא֙ nˌā נָא yeah
אֶל־ ʔel- אֶל to
הַ ha הַ the
צֹּ֔אן ṣṣˈōn צֹאן cattle
וְ wᵊ וְ and
קַֽח־ qˈaḥ- לקח take
לִ֣י lˈî לְ to
מִ mi מִן from
שָּׁ֗ם ššˈām שָׁם there
שְׁנֵ֛י šᵊnˈê שְׁנַיִם two
גְּדָיֵ֥י gᵊḏāyˌê גְּדִי goat
עִזִּ֖ים ʕizzˌîm עֵז goat
טֹבִ֑ים ṭōvˈîm טֹוב good
וְ wᵊ וְ and
אֶֽעֱשֶׂ֨ה ʔˈeʕᵉśˌeh עשׂה make
אֹתָ֧ם ʔōṯˈām אֵת [object marker]
מַטְעַמִּ֛ים maṭʕammˈîm מַטְעַמִּים savoury food
לְ lᵊ לְ to
אָבִ֖יךָ ʔāvˌîḵā אָב father
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אָהֵֽב׃ ʔāhˈēv אהב love
27:9. et pergens ad gregem adfer mihi duos hedos optimos ut faciam ex eis escas patri tuo quibus libenter vescitur
And go thy way to the flock, bring me two kids of the best, that I may make of them meat for thy father, such as he gladly eateth:
27:9. and go straight to the flock, and bring me two of the best young goats, so that from them I may make meat for your father, such as he willingly eats.
27:9. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:9: two: Jdg 13:15; Sa1 16:20
savoury: Matammim, from taam, to taste or relish. how dressed is uncertain, but its name declares it nature. Gen 27:4
Geneva 1599
27:9 (b) 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:
(b) This trickery is worthy of blame because she should have waited for God to perform his promise.
John Gill
27:9 Go now to the flock,.... To the flock he had the care of, and that immediately, for the case required haste:
and fetch me from thence two good kids of the goats; two young kids that were fat, as Jonathan and Ben Melech interpret it; and, though two may seem to be too much to be dressed for Isaac only; it may be observed, that Rebekah intended only to take out some of the choicest and most tender and delicate parts of them, and which would best suit her purpose, and which she would make most like to venison; and the rest could be disposed of for the use of the family: and, if it should be questioned whether Rebekah had a right to do this without her husband's leave, the Jewish writers have an answer ready; that, in her dowry or matrimonial contract, Isaac had allowed her to take two kids of the goats every day (p):
and I will make them savoury meat for thy father, such as he loveth; such as would pass with him for venison: Jarchi says, that the taste of a kid is like the taste of a young roe or fawn; however, by seasoning, the natural taste might be altered so as not to be distinguished, as we find it was; and such as have the best skill in venison may be imposed upon and deceived by more ways than one, as well as Isaac was.
(p) Bereshit Rabba, sect. 65. fol. 57. 4. Jarchi in loc.
27:1027:10: Եւ մատուսցես հօր քում եւ կերիցէ. զի օրհնեսցէ զքեզ հայր քո՝ մինչ չեւ՛ մեռեալ իցէ։
10 Դու այն կը մատուցես քո հօրը, որ ուտի եւ քեզ օրհնի քո հայրը, քանի դեռ կենդանի է»:
10 Ու հօրդ տար, որ ուտէ եւ իր մեռնելէն առաջ քեզ օրհնէ»։
Եւ մատուսցես հօր քում եւ կերիցէ. զի օրհնեսցէ զքեզ [355]հայր քո`` մինչչեւ մեռեալ իցէ:

27:10: Եւ մատուսցես հօր քում եւ կերիցէ. զի օրհնեսցէ զքեզ հայր քո՝ մինչ չեւ՛ մեռեալ իցէ։
10 Դու այն կը մատուցես քո հօրը, որ ուտի եւ քեզ օրհնի քո հայրը, քանի դեռ կենդանի է»:
10 Ու հօրդ տար, որ ուտէ եւ իր մեռնելէն առաջ քեզ օրհնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1010: а ты принесешь отцу твоему, и он поест, чтобы благословить тебя пред смертью своею.
27:10 καὶ και and; even εἰσοίσεις εισφερω bring in τῷ ο the πατρί πατηρ father σου σου of you; your καὶ και and; even φάγεται εσθιω eat; consume ὅπως οπως that way; how εὐλογήσῃ ευλογεω commend; acclaim σε σε.1 you ὁ ο the πατήρ πατηρ father σου σου of you; your πρὸ προ before; ahead of τοῦ ο the ἀποθανεῖν αποθνησκω die αὐτόν αυτος he; him
27:10 וְ wᵊ וְ and הֵבֵאתָ֥ hēvēṯˌā בוא come לְ lᵊ לְ to אָבִ֖יךָ ʔāvˌîḵā אָב father וְ wᵊ וְ and אָכָ֑ל ʔāḵˈāl אכל eat בַּ ba בְּ in עֲבֻ֛ר ʕᵃvˈur עֲבוּר way אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] יְבָרֶכְךָ֖ yᵊvāreḵᵊḵˌā ברך bless לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מֹותֹֽו׃ môṯˈô מָוֶת death
27:10. quas cum intuleris et comederit benedicat tibi priusquam moriaturWhich when thou hast brought in, and he hath eaten, he may bless thee before he die.
10. and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.
27:10. Then, when you have brought these in and he has eaten, he may bless you before he dies.”
27:10. And thou shalt bring [it] to thy father, that he may eat, and that he may bless thee before his death.
And thou shalt bring [it] to thy father, that he may eat, and that he may bless thee before his death:

10: а ты принесешь отцу твоему, и он поест, чтобы благословить тебя пред смертью своею.
27:10
καὶ και and; even
εἰσοίσεις εισφερω bring in
τῷ ο the
πατρί πατηρ father
σου σου of you; your
καὶ και and; even
φάγεται εσθιω eat; consume
ὅπως οπως that way; how
εὐλογήσῃ ευλογεω commend; acclaim
σε σε.1 you
ο the
πατήρ πατηρ father
σου σου of you; your
πρὸ προ before; ahead of
τοῦ ο the
ἀποθανεῖν αποθνησκω die
αὐτόν αυτος he; him
27:10
וְ wᵊ וְ and
הֵבֵאתָ֥ hēvēṯˌā בוא come
לְ lᵊ לְ to
אָבִ֖יךָ ʔāvˌîḵā אָב father
וְ wᵊ וְ and
אָכָ֑ל ʔāḵˈāl אכל eat
בַּ ba בְּ in
עֲבֻ֛ר ʕᵃvˈur עֲבוּר way
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
יְבָרֶכְךָ֖ yᵊvāreḵᵊḵˌā ברך bless
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מֹותֹֽו׃ môṯˈô מָוֶת death
27:10. quas cum intuleris et comederit benedicat tibi priusquam moriatur
Which when thou hast brought in, and he hath eaten, he may bless thee before he die.
27:10. Then, when you have brought these in and he has eaten, he may bless you before he dies.”
27:10. And thou shalt bring [it] to thy father, that he may eat, and that he may bless thee before his death.
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John Gill
27:10 And thou shall bring it to thy father,.... For venison; and as if he was Esau that brought it:
that he may eat, and that he may bless thee before his death; to whom she knew by the divine oracle the blessing belonged, Gen 25:23, as well as by virtue of the sale of the birthright to him by his brother, Gen 25:33, and through Esau's forfeiting of it by marrying with the Canaanites, Gen 26:34; in these her sentiments she was right, but wrong in the ways and means she took to get it for him.
27:1127:11: Եւ ասէ Յակոբ ցՌեբեկայ մայր իւր. Եղբայր իմ Եսաւ, այր՝ թա՛ւ է, եւ ես լե՛րկ.
11 Յակոբն ասաց իր մայր Ռեբեկային. «Իմ եղբայր Եսաւը մազոտ մարդ է, իսկ ես՝ լերկ:
11 Յակոբ ըսաւ իր մօրը Ռեբեկային. «Ահա իմ եղբայրս Եսաւ մազոտ մարդ մըն է ու ես լերկ մարդ մըն եմ,
Եւ ասէ Յակոբ ցՌեբեկա մայր իւր. Եղբայր իմ Եսաւ` այր թաւ է, եւ ես լերկ:

27:11: Եւ ասէ Յակոբ ցՌեբեկայ մայր իւր. Եղբայր իմ Եսաւ, այր՝ թա՛ւ է, եւ ես լե՛րկ.
11 Յակոբն ասաց իր մայր Ռեբեկային. «Իմ եղբայր Եսաւը մազոտ մարդ է, իսկ ես՝ լերկ:
11 Յակոբ ըսաւ իր մօրը Ռեբեկային. «Ահա իմ եղբայրս Եսաւ մազոտ մարդ մըն է ու ես լերկ մարդ մըն եմ,
zohrab-1805▾ eastern-1994▾ western am▾
27:1111: Иаков сказал Ревекке, матери своей: Исав, брат мой, человек косматый, а я человек гладкий;
27:11 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov πρὸς προς to; toward Ρεβεκκαν ρεβεκκα Rebecca τὴν ο the μητέρα μητηρ mother αὐτοῦ αυτος he; him ἔστιν ειμι be Ησαυ ησαυ Ēsau; Isav ὁ ο the ἀδελφός αδελφος brother μου μου of me; mine ἀνὴρ ανηρ man; husband δασύς δασυς I δὲ δε though; while ἀνὴρ ανηρ man; husband λεῖος λειος smooth
27:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to רִבְקָ֖ה rivqˌā רִבְקָה Rebekah אִמֹּ֑ו ʔimmˈô אֵם mother הֵ֣ן hˈēn הֵן behold עֵשָׂ֤ו ʕēśˈāw עֵשָׂו Esau אָחִי֙ ʔāḥˌî אָח brother אִ֣ישׁ ʔˈîš אִישׁ man שָׂעִ֔ר śāʕˈir שָׂעִיר hairy וְ wᵊ וְ and אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i אִ֥ישׁ ʔˌîš אִישׁ man חָלָֽק׃ ḥālˈāq חָלָק smooth
27:11. cui ille respondit nosti quod Esau frater meus homo pilosus sit et ego lenisAnd he answered her: Thou knowest that Esau my brother is a hairy man, and I am smooth.
11. And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man.
27:11. He answered her: “You know that my brother Esau is a hairy man, and I am smooth.
27:11. And Jacob said to Rebekah his mother, Behold, Esau my brother [is] a hairy man, and I [am] a smooth man:
And Jacob said to Rebekah his mother, Behold, Esau my brother [is] a hairy man, and I [am] a smooth man:

11: Иаков сказал Ревекке, матери своей: Исав, брат мой, человек косматый, а я человек гладкий;
27:11
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
πρὸς προς to; toward
Ρεβεκκαν ρεβεκκα Rebecca
τὴν ο the
μητέρα μητηρ mother
αὐτοῦ αυτος he; him
ἔστιν ειμι be
Ησαυ ησαυ Ēsau; Isav
ο the
ἀδελφός αδελφος brother
μου μου of me; mine
ἀνὴρ ανηρ man; husband
δασύς δασυς I
δὲ δε though; while
ἀνὴρ ανηρ man; husband
λεῖος λειος smooth
27:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
רִבְקָ֖ה rivqˌā רִבְקָה Rebekah
אִמֹּ֑ו ʔimmˈô אֵם mother
הֵ֣ן hˈēn הֵן behold
עֵשָׂ֤ו ʕēśˈāw עֵשָׂו Esau
אָחִי֙ ʔāḥˌî אָח brother
אִ֣ישׁ ʔˈîš אִישׁ man
שָׂעִ֔ר śāʕˈir שָׂעִיר hairy
וְ wᵊ וְ and
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
אִ֥ישׁ ʔˌîš אִישׁ man
חָלָֽק׃ ḥālˈāq חָלָק smooth
27:11. cui ille respondit nosti quod Esau frater meus homo pilosus sit et ego lenis
And he answered her: Thou knowest that Esau my brother is a hairy man, and I am smooth.
27:11. He answered her: “You know that my brother Esau is a hairy man, and I am smooth.
27:11. And Jacob said to Rebekah his mother, Behold, Esau my brother [is] a hairy man, and I [am] a smooth man:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:11: hairy man: Gen 25:25
John Gill
27:11 And Jacob said to Rebekah his mother,.... Being timorous lest he should do an ill thing, and be accounted a deceiver, and bring a curse upon himself:
behold, Esau my brother is a hairy man; covered all over with hair; as with a hairy garment; so he was born, and so he continued, and no doubt his hair increased, Gen 25:25,
and I am a smooth man: without hair, excepting in those parts where it is common for all men to have it.
Robert Jamieson, A. R. Fausset and David Brown
27:11 Jacob said, Esau my brother is a hairy man--It is remarkable that his scruples were founded, not on the evil of the act, but on the risk and consequences of deception.
27:1227:12: գուցէ՛ շօշափիցէ՛ զիս հայր իմ. եւ լինիցիմ առաջի նորա իբրեւ արհամարհոտ, եւ ածիցեմ ՚ի վերայ իմ անէծս եւ ո՛չ օրհնութիւն[233]։ [233] Ոմանք. Եւ ո՛չ օրհնութիւնս։
12 Գուցէ շօշափի ինձ իմ հայրը, ես խայտառակ լինեմ նրա առաջ, եւ օրհնութեան փոխարէն անէծք թափուի գլխիս»:
12 Գուցէ հայրս զիս շօշափէ ու ես իր աչքին խաբողի մը պէս երեւնամ եւ իմ վրաս անէծք բերեմ ու ոչ թէ օրհնութիւն»։
գուցէ շօշափիցէ զիս հայր իմ, եւ լինիցիմ առաջի նորա իբրեւ արհամարհոտ, եւ ածիցեմ ի վերայ իմ անէծս եւ ոչ օրհնութիւն:

27:12: գուցէ՛ շօշափիցէ՛ զիս հայր իմ. եւ լինիցիմ առաջի նորա իբրեւ արհամարհոտ, եւ ածիցեմ ՚ի վերայ իմ անէծս եւ ո՛չ օրհնութիւն[233]։
[233] Ոմանք. Եւ ո՛չ օրհնութիւնս։
12 Գուցէ շօշափի ինձ իմ հայրը, ես խայտառակ լինեմ նրա առաջ, եւ օրհնութեան փոխարէն անէծք թափուի գլխիս»:
12 Գուցէ հայրս զիս շօշափէ ու ես իր աչքին խաբողի մը պէս երեւնամ եւ իմ վրաս անէծք բերեմ ու ոչ թէ օրհնութիւն»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1212: может статься, ощупает меня отец мой, и я буду в глазах его обманщиком и наведу на себя проклятие, а не благословение.
27:12 μήποτε μηποτε lest; unless ψηλαφήσῃ ψηλαφαω feel; grope for με με me ὁ ο the πατήρ πατηρ father μου μου of me; mine καὶ και and; even ἔσομαι ειμι be ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him ὡς ως.1 as; how καταφρονῶν καταφρονεω despise καὶ και and; even ἐπάξω επαγω instigate; bring on ἐπ᾿ επι in; on ἐμαυτὸν εμαυτου myself κατάραν καταρα curse καὶ και and; even οὐκ ου not εὐλογίαν ευλογια commendation; acclamation
27:12 אוּלַ֤י ʔûlˈay אוּלַי perhaps יְמֻשֵּׁ֨נִי֙ yᵊmuššˈēnî משׁשׁ grope אָבִ֔י ʔāvˈî אָב father וְ wᵊ וְ and הָיִ֥יתִי hāyˌîṯî היה be בְ vᵊ בְּ in עֵינָ֖יו ʕênˌāʸw עַיִן eye כִּ ki כְּ as מְתַעְתֵּ֑עַ mᵊṯaʕtˈēₐʕ תעע mock וְ wᵊ וְ and הֵבֵאתִ֥י hēvēṯˌî בוא come עָלַ֛י ʕālˈay עַל upon קְלָלָ֖ה qᵊlālˌā קְלָלָה curse וְ wᵊ וְ and לֹ֥א lˌō לֹא not בְרָכָֽה׃ vᵊrāḵˈā בְּרָכָה blessing
27:12. si adtractaverit me pater meus et senserit timeo ne putet sibi voluisse inludere et inducat super me maledictionem pro benedictioneIf my father shall feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing.
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.
27:12. If my father should lay hands on me and perceive it, I am afraid lest he think me willing to mock him, and I will bring a curse upon myself, instead of a blessing.”
27:12. 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.
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: может статься, ощупает меня отец мой, и я буду в глазах его обманщиком и наведу на себя проклятие, а не благословение.
27:12
μήποτε μηποτε lest; unless
ψηλαφήσῃ ψηλαφαω feel; grope for
με με me
ο the
πατήρ πατηρ father
μου μου of me; mine
καὶ και and; even
ἔσομαι ειμι be
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
καταφρονῶν καταφρονεω despise
καὶ και and; even
ἐπάξω επαγω instigate; bring on
ἐπ᾿ επι in; on
ἐμαυτὸν εμαυτου myself
κατάραν καταρα curse
καὶ και and; even
οὐκ ου not
εὐλογίαν ευλογια commendation; acclamation
27:12
אוּלַ֤י ʔûlˈay אוּלַי perhaps
יְמֻשֵּׁ֨נִי֙ yᵊmuššˈēnî משׁשׁ grope
אָבִ֔י ʔāvˈî אָב father
וְ wᵊ וְ and
הָיִ֥יתִי hāyˌîṯî היה be
בְ vᵊ בְּ in
עֵינָ֖יו ʕênˌāʸw עַיִן eye
כִּ ki כְּ as
מְתַעְתֵּ֑עַ mᵊṯaʕtˈēₐʕ תעע mock
וְ wᵊ וְ and
הֵבֵאתִ֥י hēvēṯˌî בוא come
עָלַ֛י ʕālˈay עַל upon
קְלָלָ֖ה qᵊlālˌā קְלָלָה curse
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
בְרָכָֽה׃ vᵊrāḵˈā בְּרָכָה blessing
27:12. si adtractaverit me pater meus et senserit timeo ne putet sibi voluisse inludere et inducat super me maledictionem pro benedictione
If my father shall feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing.
27:12. If my father should lay hands on me and perceive it, I am afraid lest he think me willing to mock him, and I will bring a curse upon myself, instead of a blessing.”
27:12. 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.
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Adam Clarke: Commentary on the Bible - 1831
27:12: I shall bring a curse upon me - For even in those early times the spirit of that law was understood, Deu 27:18 : Cursed is he that maketh the blind to wander out of the way; and Jacob seems to have possessed at this time a more tender conscience than his mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: feel: Gen 27:22; Job 12:16; Co2 6:8
a deceiver: Gen 27:36, Gen 25:27; Th1 5:22
and I shall: Gen 9:25; Deu 27:18; Jer 48:10; Mal 1:14
John Gill
27:12 My father peradventure will feel me,.... For, though he could not see him, and so discern whether he had any hair or no on him, yet, suspecting him by his voice, he might call him to him to feel him, as he did; for Jacob understood his mother right, that he was to represent his brother Esau in the transaction of this affair:
and I shall seem to him as a deceiver; one that imposes upon another and causes him to err, leads him to say or do wrong things: and not only appear as one, but be really one, and even a very great one, as the doubling of the radical letters in the word shows; yea, the worst of deceivers, a deceiver of a parent, of one that was both aged and blind:
and I shall bring a curse upon me, and not a blessing; and he might justly fear, that should he be found out, it would so provoke his father, that instead of blessing him, he would curse him, see Deut 27:18.
27:1327:13: Եւ ասէ ցնա մայրն իւր. Յի՛մ վերայ անէծք այն ո՛րդեակ. բայց միայն լո՛ւր ձայնի իմում եւ ե՛րթ ա՛ծ ինձ[234]։ [234] Այլք. Անէծքն այն ո՛րդ՛՛։
13 Մայրը նրան ասաց. «Թող ինձ վրայ լինի այդ անէծքը, որդեա՛կ, միայն թէ լսի՛ր իմ ասածը, գնա դրանք բե՛ր ինձ»:
13 Եւ իր մայրը ըսաւ անոր. «Որդեակ իմ, քեզի գալու անէծքը թող իմ վրաս ըլլայ, միայն թէ դուն իմ խօսքս մտիկ ըրէ ու գնա՛ ինծի բեր զանոնք»։
Եւ ասէ ցնա մայրն իւր. Յիմ վերայ անէծքն այն, որդեակ. բայց միայն լուր ձայնի իմում եւ երթ ած ինձ:

27:13: Եւ ասէ ցնա մայրն իւր. Յի՛մ վերայ անէծք այն ո՛րդեակ. բայց միայն լո՛ւր ձայնի իմում եւ ե՛րթ ա՛ծ ինձ[234]։
[234] Այլք. Անէծքն այն ո՛րդ՛՛։
13 Մայրը նրան ասաց. «Թող ինձ վրայ լինի այդ անէծքը, որդեա՛կ, միայն թէ լսի՛ր իմ ասածը, գնա դրանք բե՛ր ինձ»:
13 Եւ իր մայրը ըսաւ անոր. «Որդեակ իմ, քեզի գալու անէծքը թող իմ վրաս ըլլայ, միայն թէ դուն իմ խօսքս մտիկ ըրէ ու գնա՛ ինծի բեր զանոնք»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1313: Мать его сказала ему: на мне пусть будет проклятие твое, сын мой, только послушайся слов моих и пойди, принеси мне.
27:13 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ἡ ο the μήτηρ μητηρ mother ἐπ᾿ επι in; on ἐμὲ εμε me ἡ ο the κατάρα καταρα curse σου σου of you; your τέκνον τεκνον child μόνον μονον only; alone ὑπάκουσον υπακουω listen to τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine καὶ και and; even πορευθεὶς πορευομαι travel; go ἔνεγκέ φερω carry; bring μοι μοι me
27:13 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say לֹו֙ lˌô לְ to אִמֹּ֔ו ʔimmˈô אֵם mother עָלַ֥י ʕālˌay עַל upon קִלְלָתְךָ֖ qillāṯᵊḵˌā קְלָלָה curse בְּנִ֑י bᵊnˈî בֵּן son אַ֛ךְ ʔˈaḵ אַךְ only שְׁמַ֥ע šᵊmˌaʕ שׁמע hear בְּ bᵊ בְּ in קֹלִ֖י qōlˌî קֹול sound וְ wᵊ וְ and לֵ֥ךְ lˌēḵ הלך walk קַֽח־ qˈaḥ- לקח take לִֽי׃ lˈî לְ to
27:13. ad quem mater in me sit ait ista maledictio fili mi tantum audi vocem meam et perge adferque quae dixiAnd his mother said to him: Upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said.
13. And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.
27:13. And his mother said to him: “Let this curse be upon me, my son. Yet listen to my voice, and go directly to bring what I said.”
27:13. And his mother said unto him, Upon me [be] thy curse, my son: only obey my voice, and go fetch me [them].
And his mother said unto him, Upon me [be] thy curse, my son: only obey my voice, and go fetch me:

13: Мать его сказала ему: на мне пусть будет проклятие твое, сын мой, только послушайся слов моих и пойди, принеси мне.
27:13
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ο the
μήτηρ μητηρ mother
ἐπ᾿ επι in; on
ἐμὲ εμε me
ο the
κατάρα καταρα curse
σου σου of you; your
τέκνον τεκνον child
μόνον μονον only; alone
ὑπάκουσον υπακουω listen to
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
καὶ και and; even
πορευθεὶς πορευομαι travel; go
ἔνεγκέ φερω carry; bring
μοι μοι me
27:13
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
לֹו֙ lˌô לְ to
אִמֹּ֔ו ʔimmˈô אֵם mother
עָלַ֥י ʕālˌay עַל upon
קִלְלָתְךָ֖ qillāṯᵊḵˌā קְלָלָה curse
בְּנִ֑י bᵊnˈî בֵּן son
אַ֛ךְ ʔˈaḵ אַךְ only
שְׁמַ֥ע šᵊmˌaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֖י qōlˌî קֹול sound
וְ wᵊ וְ and
לֵ֥ךְ lˌēḵ הלך walk
קַֽח־ qˈaḥ- לקח take
לִֽי׃ lˈî לְ to
27:13. ad quem mater in me sit ait ista maledictio fili mi tantum audi vocem meam et perge adferque quae dixi
And his mother said to him: Upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said.
27:13. And his mother said to him: “Let this curse be upon me, my son. Yet listen to my voice, and go directly to bring what I said.”
27:13. And his mother said unto him, Upon me [be] thy curse, my son: only obey my voice, and go fetch me [them].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: В готовности Ревекки принять проклятие на себя слышится горячая, нежная и самоотверженная любовь ее к младшему сыну; может быть, впрочем, надеялась она и на известную ей кротость Исаака.
Adam Clarke: Commentary on the Bible - 1831
27:13: Upon me be thy curse, my son - Onkelos gives this a curious turn: It has been revealed to me by prophecy that the curses will not come upon thee, my son. What a dreadful responsibility did this woman take upon her at this time! The sacred writer states the facts as they were, and we may depend on the truth of the statement; but he nowhere says that God would have any man to copy this conduct. He often relates facts and sayings which he never recommends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: Upon: Gen 25:23, Gen 25:33, Gen 43:9; Sa1 14:24-28, Sa1 14:36-45, Sa1 25:24; Sa2 14:9; Mat 27:25
Geneva 1599
27:13 And his mother said unto him, (c) Upon me [be] thy curse, my son: only obey my voice, and go fetch me [them].
(c) The assurance of God's decree made her bold.
John Gill
27:13 And his mother said unto him, upon me be thy curse, my son,.... That is, if thy father should curse thee, which I am well assured he will not, let the curse, be what it will, fall upon me, and not on thee; I shall bear the blame and the punishment: this she said in the strong faith of the divine oracle, being fully persuaded her scheme would succeed, and that Jacob would have the blessing, and therefore she feared no curse falling upon her or her son; and this she said to encourage him: the Targum of Onkelos is,"to me it has been said in prophecy, that the curses shall not come upon thee, my son:"
only obey my voice, and go fetch me them; the two fat kids of the goats from the flock.
Robert Jamieson, A. R. Fausset and David Brown
27:13 and his mother said unto him, Upon me be thy curse--His conscience being soothed by his mother, preparations were hastily made for carrying out the device; consisting, first, of a kid's flesh, which, made into a ragout, spiced with salt, onions, garlic, and lemon juice, might easily be passed off on a blind old man, with blunted senses, as game; second, of pieces of goat's skin bound on his hands and neck, its soft silken hair resembling that on the cheek of a young man; third, of the long white robe--the vestment of the first-born, which, transmitted from father to son and kept in a chest among fragrant herbs and perfumed flowers used much in the East to keep away moths--his mother provided for him.
27:1427:14: Գնա՛ց՝ եւ ա՛ռ ած մօր իւրում։ Եւ արար խորտիկս՝ որպէս եւ սիրէ՛ր հայր նորա։
14 Նա գնաց եւ ուլերը բերեց իր մօր մօտ,
14 Յակոբ գնաց ու առաւ եւ իր մօրը բերաւ։ Մայրը անոր հօրը սիրածին պէս խորտիկներ պատրաստեց։
Գնաց եւ առ ած մօր իւրում. եւ [356]արար խորտիկս, որպէս եւ սիրէր հայր նորա:

27:14: Գնա՛ց՝ եւ ա՛ռ ած մօր իւրում։ Եւ արար խորտիկս՝ որպէս եւ սիրէ՛ր հայր նորա։
14 Նա գնաց եւ ուլերը բերեց իր մօր մօտ,
14 Յակոբ գնաց ու առաւ եւ իր մօրը բերաւ։ Մայրը անոր հօրը սիրածին պէս խորտիկներ պատրաստեց։
zohrab-1805▾ eastern-1994▾ western am▾
27:1414: Он пошел, и взял, и принес матери своей; и мать его сделала кушанье, какое любил отец его.
27:14 πορευθεὶς πορευομαι travel; go δὲ δε though; while ἔλαβεν λαμβανω take; get καὶ και and; even ἤνεγκεν φερω carry; bring τῇ ο the μητρί μητηρ mother καὶ και and; even ἐποίησεν ποιεω do; make ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him ἐδέσματα εδεσμα just as ἐφίλει φιλεω like; fond of ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him
27:14 וַ wa וְ and יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk וַ wa וְ and יִּקַּ֔ח yyiqqˈaḥ לקח take וַ wa וְ and יָּבֵ֖א yyāvˌē בוא come לְ lᵊ לְ to אִמֹּ֑ו ʔimmˈô אֵם mother וַ wa וְ and תַּ֤עַשׂ ttˈaʕaś עשׂה make אִמֹּו֙ ʔimmˌô אֵם mother מַטְעַמִּ֔ים maṭʕammˈîm מַטְעַמִּים savoury food כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] אָהֵ֥ב ʔāhˌēv אהב love אָבִֽיו׃ ʔāvˈiʸw אָב father
27:14. abiit et adtulit deditque matri paravit illa cibos sicut noverat velle patrem illiusHe went, and brought, and gave them to his mother. She dressed meats, such as she knew his father liked.
14. And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved.
27:14. He went out, and he brought, and he gave to his mother. She prepared the meats, just as she knew his father liked.
27:14. And he went, and fetched, and brought [them] to his mother: and his mother made savoury meat, such as his father loved.
And he went, and fetched, and brought [them] to his mother: and his mother made savoury meat, such as his father loved:

14: Он пошел, и взял, и принес матери своей; и мать его сделала кушанье, какое любил отец его.
27:14
πορευθεὶς πορευομαι travel; go
δὲ δε though; while
ἔλαβεν λαμβανω take; get
καὶ και and; even
ἤνεγκεν φερω carry; bring
τῇ ο the
μητρί μητηρ mother
καὶ και and; even
ἐποίησεν ποιεω do; make
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
ἐδέσματα εδεσμα just as
ἐφίλει φιλεω like; fond of
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
27:14
וַ wa וְ and
יֵּ֨לֶךְ֙ yyˈēleḵ הלך walk
וַ wa וְ and
יִּקַּ֔ח yyiqqˈaḥ לקח take
וַ wa וְ and
יָּבֵ֖א yyāvˌē בוא come
לְ lᵊ לְ to
אִמֹּ֑ו ʔimmˈô אֵם mother
וַ wa וְ and
תַּ֤עַשׂ ttˈaʕaś עשׂה make
אִמֹּו֙ ʔimmˌô אֵם mother
מַטְעַמִּ֔ים maṭʕammˈîm מַטְעַמִּים savoury food
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
אָהֵ֥ב ʔāhˌēv אהב love
אָבִֽיו׃ ʔāvˈiʸw אָב father
27:14. abiit et adtulit deditque matri paravit illa cibos sicut noverat velle patrem illius
He went, and brought, and gave them to his mother. She dressed meats, such as she knew his father liked.
27:14. He went out, and he brought, and he gave to his mother. She prepared the meats, just as she knew his father liked.
27:14. And he went, and fetched, and brought [them] to his mother: and his mother made savoury meat, such as his father loved.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Особенно богатая одежда у Исава могла быть отличительным знаком его первородства (в такой одежде первенцы могли совершать и домашнее богослужение, жертвы и под.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:14: mother: Gen 27:4, Gen 27:7, Gen 27:9, Gen 27:17, Gen 27:31, Gen 25:28; Psa 141:4; Pro 23:2, Pro 23:3; Luk 21:34
John Gill
27:14 And he went and fetched and brought them to his mother,.... Being satisfied with what his mother had said, he went to the field where the flock was, and took out of it two young kids, and brought them to his mother; and thus far he did right to obey her commands:
and his mother made savoury meat, such as his father loved; by picking out proper pieces, and seasoning them well, it was as grateful to him as if it had really been venison, such as he loved.
27:1527:15: Եւ առեալ Ռեբեկայ զպատմուճանն ազնիւ որդւոյ իւրոյ երիցու որ կայր առ նմա ՚ի տան, զգեցոյց Յակոբայ որդւոյ իւրում կրցերոյ։
15 իսկ սա նրա հօր սիրած խորտիկները պատրաստեց: Ռեբեկան առաւ աւագ որդու ընտիր պատմուճանը, որ կար իր տանը, հագցրեց իր կրտսեր որդի Յակոբին,
15 Ռեբեկա իր մեծ որդիին Եսաւին ազնիւ հանդերձները առաւ, որոնք տանը մէջ իր քով էին ու իր պզտիկ որդիին Յակոբին հագցուց։
Եւ առեալ Ռեբեկայ զպատմուճանն զազնիւ որդւոյ իւրոյ երիցու` որ կայր առ նմա ի տան, զգեցոյց Յակոբայ որդւոյ իւրում կրտսերոյ:

27:15: Եւ առեալ Ռեբեկայ զպատմուճանն ազնիւ որդւոյ իւրոյ երիցու որ կայր առ նմա ՚ի տան, զգեցոյց Յակոբայ որդւոյ իւրում կրցերոյ։
15 իսկ սա նրա հօր սիրած խորտիկները պատրաստեց: Ռեբեկան առաւ աւագ որդու ընտիր պատմուճանը, որ կար իր տանը, հագցրեց իր կրտսեր որդի Յակոբին,
15 Ռեբեկա իր մեծ որդիին Եսաւին ազնիւ հանդերձները առաւ, որոնք տանը մէջ իր քով էին ու իր պզտիկ որդիին Յակոբին հագցուց։
zohrab-1805▾ eastern-1994▾ western am▾
27:1515: И взяла Ревекка богатую одежду старшего сына своего Исава, бывшую у ней в доме, и одела [в нее] младшего сына своего Иакова;
27:15 καὶ και and; even λαβοῦσα λαμβανω take; get Ρεβεκκα ρεβεκκα Rebecca τὴν ο the στολὴν στολη robe Ησαυ ησαυ Ēsau; Isav τοῦ ο the υἱοῦ υιος son αὐτῆς αυτος he; him τοῦ ο the πρεσβυτέρου πρεσβυτερος senior; older τὴν ο the καλήν καλος fine; fair ἣ ος who; what ἦν ειμι be παρ᾿ παρα from; by αὐτῇ αυτος he; him ἐν εν in τῷ ο the οἴκῳ οικος home; household ἐνέδυσεν ενδυω dress in; wear Ιακωβ ιακωβ Iakōb; Iakov τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him τὸν ο the νεώτερον νεος new; young
27:15 וַ wa וְ and תִּקַּ֣ח ttiqqˈaḥ לקח take רִ֠בְקָה rivqˌā רִבְקָה Rebekah אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֨י biḡᵊḏˌê בֶּגֶד garment עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau בְּנָ֤הּ bᵊnˈāh בֵּן son הַ ha הַ the גָּדֹל֙ ggāḏˌōl גָּדֹול great הַ ha הַ the חֲמֻדֹ֔ת ḥᵃmuḏˈōṯ חֲמֻדֹות desirables אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אִתָּ֖הּ ʔittˌāh אֵת together with בַּ ba בְּ in † הַ the בָּ֑יִת bbˈāyiṯ בַּיִת house וַ wa וְ and תַּלְבֵּ֥שׁ ttalbˌēš לבשׁ cloth אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob בְּנָ֥הּ bᵊnˌāh בֵּן son הַ ha הַ the קָּטָֽן׃ qqāṭˈān קָטָן small
27:15. et vestibus Esau valde bonis quas apud se habebat domi induit eumAnd she put on him very good garments of Esau, which she had at home with her:
15. And Rebekah took the goodly raiment of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son:
27:15. And she clothed him with the very fine garments of Esau, which she had at home with her.
27:15. 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:
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: И взяла Ревекка богатую одежду старшего сына своего Исава, бывшую у ней в доме, и одела [в нее] младшего сына своего Иакова;
27:15
καὶ και and; even
λαβοῦσα λαμβανω take; get
Ρεβεκκα ρεβεκκα Rebecca
τὴν ο the
στολὴν στολη robe
Ησαυ ησαυ Ēsau; Isav
τοῦ ο the
υἱοῦ υιος son
αὐτῆς αυτος he; him
τοῦ ο the
πρεσβυτέρου πρεσβυτερος senior; older
τὴν ο the
καλήν καλος fine; fair
ος who; what
ἦν ειμι be
παρ᾿ παρα from; by
αὐτῇ αυτος he; him
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
ἐνέδυσεν ενδυω dress in; wear
Ιακωβ ιακωβ Iakōb; Iakov
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
τὸν ο the
νεώτερον νεος new; young
27:15
וַ wa וְ and
תִּקַּ֣ח ttiqqˈaḥ לקח take
רִ֠בְקָה rivqˌā רִבְקָה Rebekah
אֶת־ ʔeṯ- אֵת [object marker]
בִּגְדֵ֨י biḡᵊḏˌê בֶּגֶד garment
עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau
בְּנָ֤הּ bᵊnˈāh בֵּן son
הַ ha הַ the
גָּדֹל֙ ggāḏˌōl גָּדֹול great
הַ ha הַ the
חֲמֻדֹ֔ת ḥᵃmuḏˈōṯ חֲמֻדֹות desirables
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אִתָּ֖הּ ʔittˌāh אֵת together with
בַּ ba בְּ in
הַ the
בָּ֑יִת bbˈāyiṯ בַּיִת house
וַ wa וְ and
תַּלְבֵּ֥שׁ ttalbˌēš לבשׁ cloth
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
בְּנָ֥הּ bᵊnˌāh בֵּן son
הַ ha הַ the
קָּטָֽן׃ qqāṭˈān קָטָן small
27:15. et vestibus Esau valde bonis quas apud se habebat domi induit eum
And she put on him very good garments of Esau, which she had at home with her:
27:15. And she clothed him with the very fine garments of Esau, which she had at home with her.
27:15. 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:
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Adam Clarke: Commentary on the Bible - 1831
27:15: Goodly raiment - Mr. Ainsworth has a sensible note on this place. "The priest in the law had holy garments to minister in, Exo 28:2-4, which the Septuagint there and in this place term την στολην, The robe, and στολην ἁγιαν, the holy robe. Whether the first-born, before the law, had such to minister in is not certain, but it is probable by this example; for had they been common garments, why did not Esau himself, or his wives, keep them? But being, in all likelihood, holy robes, received from their ancestors, the mother of the family kept them in sweet chests from moths and the like, whereupon it is said, Gen 27:27, Isaac smelled the smell of his garments." The opinion of Ainsworth is followed by many critics.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:15: goodly raiment: Heb. desirable, Gen 27:27; The Septuagint translates it "a goodly robe," which was a long garment that great men used to wear (Luk 20:46; Luk 15:22). The priest afterwards in the law had "holy garments" to minister in (Exo 28:2-4). Whether the first-born before the law had such to minister in is not certain: for, had they been common garments, why did not Esau himself or his wives keep them? But being, in likelihood, holy robes, received from their ancestors, the mother of the family kept them in sweet chests, from moths and the like; whereupon it is said (Gen 27:27), "Isaac smelled the smell of his garments.
John Gill
27:15 And Rebekah took goodly garments of her eldest son Esau,.... Or "desirable" (q) ones, exceeding good ones:
which were with her in the house; which she had the care and keeping of, and were wore only on particular occasions: some think these were priestly garments, which belonged to him as the firstborn, and were not in the keeping of his wives, being idolaters, but in his mother's keeping; which is not very probable, yet more likely than that they were, as some Jewish writers (r) say, the garments of Adam the first man, which Esau seeing on Nimrod, greatly desired them, and slew him for them, see Gen 10:10; and hence called desirable garments:
and put them upon Jacob her younger son; that be might be took for Esau, should Isaac examine him and feel his garments, or smell them.
(q) "desideratissimis", Junius & Tremellius, Piscator. (r) Targum Jon. in loc. Bereshit Rabba, sect. 65. fol. 58. 1. Pirke Eliezer, c. 24. Shalshalet Hakabala, fol. 3. 1.
27:1627:16: Եւ զուլենիսն ագոյց ՚ի բազուկս նորա, եւ ՚ի վերայ մերկոյ պարանոցի նորա։
16 ուլի մորթին փաթաթեց նրա թեւերին ու մերկ պարանոցին:
16 Եւ այծի ուլերուն մորթերը անոր ձեռքերուն ու անոր լերկ պարանոցին վրայ դրաւ.
Եւ զուլենիսն ագոյց ի բազուկս նորա, եւ ի վերայ մերկոյ պարանոցի նորա:

27:16: Եւ զուլենիսն ագոյց ՚ի բազուկս նորա, եւ ՚ի վերայ մերկոյ պարանոցի նորա։
16 ուլի մորթին փաթաթեց նրա թեւերին ու մերկ պարանոցին:
16 Եւ այծի ուլերուն մորթերը անոր ձեռքերուն ու անոր լերկ պարանոցին վրայ դրաւ.
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27:1616: а руки его и гладкую шею его обложила кожею козлят;
27:16 καὶ και and; even τὰ ο the δέρματα δερμα skin τῶν ο the ἐρίφων εριφος kid περιέθηκεν περιτιθημι put around / on ἐπὶ επι in; on τοὺς ο the βραχίονας βραχιων arm αὐτοῦ αυτος he; him καὶ και and; even ἐπὶ επι in; on τὰ ο the γυμνὰ γυμνος naked τοῦ ο the τραχήλου τραχηλος neck αὐτοῦ αυτος he; him
27:16 וְ wᵊ וְ and אֵ֗ת ʔˈēṯ אֵת [object marker] עֹרֹת֙ ʕōrˌōṯ עֹור skin גְּדָיֵ֣י gᵊḏāyˈê גְּדִי goat הָֽ hˈā הַ the עִזִּ֔ים ʕizzˈîm עֵז goat הִלְבִּ֖ישָׁה hilbˌîšā לבשׁ cloth עַל־ ʕal- עַל upon יָדָ֑יו yāḏˈāʸw יָד hand וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon חֶלְקַ֥ת ḥelqˌaṯ חֶלְקָה smoothness צַוָּארָֽיו׃ ṣawwārˈāʸw צַוָּאר neck
27:16. pelliculasque hedorum circumdedit manibus et colli nuda protexitAnd the little skins of the kids she put about his hands, and covered the bare of his neck.
16. and she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
27:16. And she encircled his hands with little pelts from the young goats, and she covered his bare neck.
27:16. And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:

16: а руки его и гладкую шею его обложила кожею козлят;
27:16
καὶ και and; even
τὰ ο the
δέρματα δερμα skin
τῶν ο the
ἐρίφων εριφος kid
περιέθηκεν περιτιθημι put around / on
ἐπὶ επι in; on
τοὺς ο the
βραχίονας βραχιων arm
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπὶ επι in; on
τὰ ο the
γυμνὰ γυμνος naked
τοῦ ο the
τραχήλου τραχηλος neck
αὐτοῦ αυτος he; him
27:16
וְ wᵊ וְ and
אֵ֗ת ʔˈēṯ אֵת [object marker]
עֹרֹת֙ ʕōrˌōṯ עֹור skin
גְּדָיֵ֣י gᵊḏāyˈê גְּדִי goat
הָֽ hˈā הַ the
עִזִּ֔ים ʕizzˈîm עֵז goat
הִלְבִּ֖ישָׁה hilbˌîšā לבשׁ cloth
עַל־ ʕal- עַל upon
יָדָ֑יו yāḏˈāʸw יָד hand
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
חֶלְקַ֥ת ḥelqˌaṯ חֶלְקָה smoothness
צַוָּארָֽיו׃ ṣawwārˈāʸw צַוָּאר neck
27:16. pelliculasque hedorum circumdedit manibus et colli nuda protexit
And the little skins of the kids she put about his hands, and covered the bare of his neck.
27:16. And she encircled his hands with little pelts from the young goats, and she covered his bare neck.
27:16. And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Шерсть коз на Востоке отличается особенною нежностью; обман Иакова тем легче мог удаться.

Приход Иакова к отцу.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:16: skins: Travellers inform us, that the Eastern goats have long, fine, and beautiful hair, of the most delicate silky softness; indeed the animals generally in those hot countries are not covered with so thick a coat of hair as they are in more northerly regions; so that Isaac might easily be deceived, when his eyes were dim, and his feeling no less impaired than his sight. Gen 27:16
John Gill
27:16 And she put the skins of the kids of the goats upon his hands,.... Upon both his hands, and the whole of them that was bare, that he might appear to be like Esau:
and upon the smooth of his neck; which in Esau was covered with hair as his hands; and Hiscuni, a Jewish writer (s), observes, that the skins of goats are rough, and like the skin of a hairy man; and so Bochart (t) remarks, that goats' hair in the eastern countries is not much unlike human hair; see 1Kings 19:13.
(s) Apud Drusium in loc. (t) Hierozoic. par. 1. l. 2. c. 51. col. 626.
27:1727:17: Եւ ետ զխորտիկն եւ զհացն զոր արար ՚ի ձեռս Յակոբայ որդւոյ իւրոյ։
17 Նա իր պատրաստած խորտիկներն ու հացը տուեց իր որդի Յակոբի ձեռքը:
17 Եւ իր ըրած խորտիկները ու հացը իր որդիին Յակոբին ձեռքը տուաւ։
Եւ ետ զխորտիկն եւ զհացն զոր արար ի ձեռս Յակոբայ որդւոյ իւրոյ:

27:17: Եւ ետ զխորտիկն եւ զհացն զոր արար ՚ի ձեռս Յակոբայ որդւոյ իւրոյ։
17 Նա իր պատրաստած խորտիկներն ու հացը տուեց իր որդի Յակոբի ձեռքը:
17 Եւ իր ըրած խորտիկները ու հացը իր որդիին Յակոբին ձեռքը տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:1717: и дала кушанье и хлеб, которые она приготовила, в руки Иакову, сыну своему.
27:17 καὶ και and; even ἔδωκεν διδωμι give; deposit τὰ ο the ἐδέσματα εδεσμα and; even τοὺς ο the ἄρτους αρτος bread; loaves οὓς ος who; what ἐποίησεν ποιεω do; make εἰς εις into; for τὰς ο the χεῖρας χειρ hand Ιακωβ ιακωβ Iakōb; Iakov τοῦ ο the υἱοῦ υιος son αὐτῆς αυτος he; him
27:17 וַ wa וְ and תִּתֵּ֧ן ttittˈēn נתן give אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מַּטְעַמִּ֛ים mmaṭʕammˈîm מַטְעַמִּים savoury food וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the לֶּ֖חֶם llˌeḥem לֶחֶם bread אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂ֑תָה ʕāśˈāṯā עשׂה make בְּ bᵊ בְּ in יַ֖ד yˌaḏ יָד hand יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob בְּנָֽהּ׃ bᵊnˈāh בֵּן son
27:17. dedit pulmentum et panes quos coxerat tradiditAnd she gave him the savoury meat, and delivered him bread that she had baked.
17. and she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
27:17. And she gave him the small meal, and she handed him the bread that she had baked.
27:17. And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob:

17: и дала кушанье и хлеб, которые она приготовила, в руки Иакову, сыну своему.
27:17
καὶ και and; even
ἔδωκεν διδωμι give; deposit
τὰ ο the
ἐδέσματα εδεσμα and; even
τοὺς ο the
ἄρτους αρτος bread; loaves
οὓς ος who; what
ἐποίησεν ποιεω do; make
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
Ιακωβ ιακωβ Iakōb; Iakov
τοῦ ο the
υἱοῦ υιος son
αὐτῆς αυτος he; him
27:17
וַ wa וְ and
תִּתֵּ֧ן ttittˈēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מַּטְעַמִּ֛ים mmaṭʕammˈîm מַטְעַמִּים savoury food
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
לֶּ֖חֶם llˌeḥem לֶחֶם bread
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂ֑תָה ʕāśˈāṯā עשׂה make
בְּ bᵊ בְּ in
יַ֖ד yˌaḏ יָד hand
יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob
בְּנָֽהּ׃ bᵊnˈāh בֵּן son
27:17. dedit pulmentum et panes quos coxerat tradidit
And she gave him the savoury meat, and delivered him bread that she had baked.
27:17. And she gave him the small meal, and she handed him the bread that she had baked.
27:17. And she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-18: Рус. вошел, Евр jabo; слав. внесе — по-греч. eishnegken. Исаак обставил предстоящее благословение тайной, и с большой недоверчивостью встречает Иакова: спрашивает об имени его (18: ст.), о причине скорого возвращения (20), предлагает поцеловать себя, вероятно, с целью осязать Иакова (26).
John Gill
27:17 And she gave the savoury meat,.... Seasoned and dressed in such a manner as might be taken for venison:
and the bread which she had prepared to eat with it:
into the hand of her son Jacob; the dish of meat in one hand, and the bread in the other.
27:1827:18: Եւ տարաւ հօր իւրում եւ ասէ. Հա՛յր իմ։ Եւ նա ասէ. Աւասիկ եմ։ Եւ ասէ. Ո՞վ ես դու ո՛րդեակ։
18 Սա տարաւ դրանք իր հօրն ու ասաց. «Հա՛յր իմ»: Նա ասաց. «Այստեղ եմ»: Հայրը հարցրեց. «Դու ո՞վ ես, որդեա՛կ»:
18 Յակոբ իր հօրը գնաց ու ըսաւ. «Ո՛վ հայր իմ»։ Անիկա ըսաւ. «Ահա հոս եմ. ո՞վ ես դուն, որդեակ իմ»։
Եւ տարաւ հօր իւրում եւ ասէ. Հայր իմ: Եւ նա ասէ. Աւասիկ եմ: Եւ ասէ. Ո՞վ ես դու, որդեակ:

27:18: Եւ տարաւ հօր իւրում եւ ասէ. Հա՛յր իմ։ Եւ նա ասէ. Աւասիկ եմ։ Եւ ասէ. Ո՞վ ես դու ո՛րդեակ։
18 Սա տարաւ դրանք իր հօրն ու ասաց. «Հա՛յր իմ»: Նա ասաց. «Այստեղ եմ»: Հայրը հարցրեց. «Դու ո՞վ ես, որդեա՛կ»:
18 Յակոբ իր հօրը գնաց ու ըսաւ. «Ո՛վ հայր իմ»։ Անիկա ըսաւ. «Ահա հոս եմ. ո՞վ ես դուն, որդեակ իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1818: Он вошел к отцу своему и сказал: отец мой! Тот сказал: вот я; кто ты, сын мой?
27:18 καὶ και and; even εἰσήνεγκεν εισφερω bring in τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him εἶπεν επω say; speak δέ δε though; while πάτερ πατηρ father ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ἐγώ εγω I τίς τις.1 who?; what? εἶ ειμι be σύ συ you τέκνον τεκνον child
27:18 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אֶל־ ʔel- אֶל to אָבִ֖יו ʔāvˌiʸw אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אָבִ֑י ʔāvˈî אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say הִנֶּ֔נִּי hinnˈennî הִנֵּה behold מִ֥י mˌî מִי who אַתָּ֖ה ʔattˌā אַתָּה you בְּנִֽי׃ bᵊnˈî בֵּן son
27:18. quibus inlatis dixit pater mi et ille respondit audio quis tu es fili miWhich when he had carried in, he said: My father? But he answered: I hear. Who art thou, my son?
18. And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?
27:18. When he had carried these in, he said, “My father?” And he answered, “I’m listening. Who are you, my son?”
27:18. And he came unto his father, and said, My father: and he said, Here [am] I; who [art] thou, my son?
And he came unto his father, and said, My father: and he said, Here [am] I; who [art] thou, my son:

18: Он вошел к отцу своему и сказал: отец мой! Тот сказал: вот я; кто ты, сын мой?
27:18
καὶ και and; even
εἰσήνεγκεν εισφερω bring in
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
δέ δε though; while
πάτερ πατηρ father
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
τίς τις.1 who?; what?
εἶ ειμι be
σύ συ you
τέκνον τεκνον child
27:18
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אֶל־ ʔel- אֶל to
אָבִ֖יו ʔāvˌiʸw אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אָבִ֑י ʔāvˈî אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
הִנֶּ֔נִּי hinnˈennî הִנֵּה behold
מִ֥י mˌî מִי who
אַתָּ֖ה ʔattˌā אַתָּה you
בְּנִֽי׃ bᵊnˈî בֵּן son
27:18. quibus inlatis dixit pater mi et ille respondit audio quis tu es fili mi
Which when he had carried in, he said: My father? But he answered: I hear. Who art thou, my son?
18. And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son?
27:18. When he had carried these in, he said, “My father?” And he answered, “I’m listening. Who are you, my son?”
27:18. And he came unto his father, and said, My father: and he said, Here [am] I; who [art] thou, my son?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18-29: The Fraud of Jacob.B. C. 1760.
18 And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son? 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. 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. 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. 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. 23 And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. 24 And he said, Art thou my very son Esau? And he said, I am. 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. 26 And his father Isaac said unto him, Come near now, and kiss me, my son. 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: 28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: 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.
Observe here, I. The art and assurance with which Jacob managed this intrigue. Who would have thought that this plain man could have played his part so well in a design of this nature? His mother having put him in the way of it, and encouraged him in it, he dexterously applied himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. Note, Lying is soon learnt. The psalmist speaks of those who, as soon as they are born, speak lies, Ps. lviii. 3; Jer. ix. 5. I wonder how honest Jacob could so readily turn his tongue to say (v. 19), I am Esau thy first-born; nor do I see how the endeavour of some to bring him off with that equivocation, I am made thy first-born, namely by purchase, does him any service; for when his father asked him (v. 24), Art thou my very son Esau? he said, I am. How could he say, I have done as thou badest me, when he had received no command from his father, but was doing as his mother bade him? How could he say, Eat of my venison, when he knew it came, not from the field, but from the fold? But especially I wonder how he could have the assurance to father it upon God, and to use his name in the cheat (v. 20): The Lord thy God brought it to me. Is this Jacob? Is this Israel indeed, without guile? It is certainly written, not for our imitation, but for our admonition. Let him that thinks he stands take heed lest he fall. Good men have sometimes failed in the exercise of those graces for which they have been most eminent.
II. The success of this management. Jacob with some difficulty gained his point, and obtained the blessing.
1. Isaac was at first dissatisfied, and would have discovered the fraud if he could have trusted his own ears; for the voice was Jacob's voice, v. 22. Providence has ordered a strange variety of voices as well as faces, which is also of use to prevent our being imposed upon; and the voice is a thing not easily disguised nor counterfeited. This may be alluded to to illustrate the character of a hypocrite. His voice is Jacob's voice, but his hands are Esau's. He speaks the language of a saint, but does the works of a sinner; but the judgment will be, as here, by the hands.
2. At length he yielded to the power of the cheat, because the hands were hairy (v. 23), not considering how easy it was to counterfeit that circumstance; and now Jacob carries it on dexterously, sets his venison before his father, and waits at table very officiously, till dinner is done, and the blessing comes to be pronounced in the close of this solemn feast. That which in some small degree extenuates the crime of Rebekah and Jacob is that the fraud was intended, not so much to hasten the fulfilling, as to prevent the thwarting, of the oracle of God: the blessing was just going to be put upon the wrong head, and they thought it was time to bestir themselves. Now let us see how Isaac gave Jacob his blessing, v. 26-29. (1.) He embraced him, in token of a particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do, by love and loyalty, kiss the Son, Ps. ii. 12. (2.) He praised him. He smelt the smell of his raiment, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed, that is, like that of the most fragrant flowers and spices. It appeared that God had blessed him, and therefore Isaac would bless him. (3.) He prayed for him, and therein prophesied concerning him. It is the duty of parents to pray for their children, and to bless them in the name of the Lord. And thus, as well as by their baptism, to do what they can to preserve and perpetuate the entail of the covenant in their families. But this was an extraordinary blessing; and Providence so ordered it that Isaac should bestow it upon Jacob ignorantly and by mistake, that it might appear he was beholden to God for it, and not to Isaac. Three things Jacob is here blessed with:-- [1.] Plenty (v. 28), heaven and earth concurring to make him rich. [2.] Power (v. 29), particularly dominion over his brethren, namely, Esau and his posterity. [3.] Prevalency with God, and a great interest in Heaven: "Cursed by every one that curseth thee and blessed be he that blesseth thee. Let God be a friend to all thy friends, and an enemy to all thy enemies." More is certainly comprised in this blessing than appears prima facie--at first sight. It must amount to an entail of the promise of the Messiah, and of the church; this was, in the patriarchal dialect, the blessing: something spiritual, doubtless, is included in it. First, That from him should come the Messiah, who should have a sovereign dominion on earth. It was that top-branch of his family which people should serve and nations bow down to. See Num. xxiv. 19, Out of Jacob shall come he that shall have dominion, the star and sceptre, v. 17. Jacob's dominion over Esau was to be only typical of this, ch. xlix. 10. Secondly, That from him should come the church, which should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham, when he was first called to be the father of the faithful ch. xii. 3), I will bless those that bless thee; therefore, when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, ch. xxviii. 4. Balaam explains this too, Num. xxiv. 9. Note, It is the best and most desirable blessing to stand in relation to Christ and his church, and to be interested in Christ's power and the church's favours.
Carl Friedrich Keil and Franz Delitzsch
27:18
But Jacob had no easy task to perform before his father. As soon as he had spoken on entering, his father asked him, "Who art thou, my son?" On his replying, "I am Esau, thy first-born," the father expressed his surprise at the rapid success of his hunting; and when he was satisfied with the reply, "Jehovah thy God sent it (the thing desired) to meet me," he became suspicious about the voice, and bade him come nearer, that he might feel him. But as his hands appeared hairy like Esau's, he did not recognise him; and "so he blessed him." In this remark (Gen 27:23) the writer gives the result of Jacob's attempt; so that the blessing is merely mentioned proleptically here, and refers to the formal blessing described afterwards, and not to the first greeting and salutation.
John Gill
27:18 And he came unto his father,.... Into the tent and apartment where he was:
and said, my father; to try whether he was awake, and to let him know that he was come, since he could not see him:
and he said, here am I; what hast thou to say to me?
who art thou, my son? for, from the voice and the quick dispatch made, he suspected it was not his son Esau.
Robert Jamieson, A. R. Fausset and David Brown
27:18 he came unto his father--The scheme planned by the mother was to be executed by the son in the father's bedchamber; and it is painful to think of the deliberate falsehoods, as well as daring profanity, he resorted to. The disguise, though wanting in one thing, which had nearly upset the whole plot, succeeded in misleading Isaac; and while giving his paternal embrace, the old man was roused into a state of high satisfaction and delight.
27:1927:19: Եւ ասէ Յակոբ ցհայրն. Ե՛ս եմ Եսա՛ւ անդրանիկն քո, արարի՛ որպէս եւ խօսեցար ընդ իս, արի՛ նիստ եւ կե՛ր յորսոյ իմմէ. զի օրհնեսցէ զիս անձն քո։
19 Յակոբը պատասխանեց հօրը. «Ես Եսաւն եմ՝ քո անդրանիկ որդին: Արեցի այնպէս, ինչպէս ասացիր ինձ: Արի նստի՛ր ու կե՛ր իմ որսից, որ օրհնես ինձ»:
19 Ու Յակոբ իր հօրը ըսաւ. «Ես քու անդրանիկ որդիդ Եսաւն եմ, ինծի ըսածիդ պէս ըրի։ Շնորհք ըրէ՛, ելի՛ր, նստէ՛ եւ իմ որսէս կեր, որպէս զի քու հոգիդ զիս օրհնէ»։
Եւ ասէ Յակոբ ցհայրն. Ես եմ Եսաւ անդրանիկն քո. արարի որպէս եւ խօսեցար ընդ իս. արի նիստ եւ կեր յորսոյ իմմէ, զի օրհնեսցէ զիս անձն քո:

27:19: Եւ ասէ Յակոբ ցհայրն. Ե՛ս եմ Եսա՛ւ անդրանիկն քո, արարի՛ որպէս եւ խօսեցար ընդ իս, արի՛ նիստ եւ կե՛ր յորսոյ իմմէ. զի օրհնեսցէ զիս անձն քո։
19 Յակոբը պատասխանեց հօրը. «Ես Եսաւն եմ՝ քո անդրանիկ որդին: Արեցի այնպէս, ինչպէս ասացիր ինձ: Արի նստի՛ր ու կե՛ր իմ որսից, որ օրհնես ինձ»:
19 Ու Յակոբ իր հօրը ըսաւ. «Ես քու անդրանիկ որդիդ Եսաւն եմ, ինծի ըսածիդ պէս ըրի։ Շնորհք ըրէ՛, ելի՛ր, նստէ՛ եւ իմ որսէս կեր, որպէս զի քու հոգիդ զիս օրհնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:1919: Иаков сказал отцу своему: я Исав, первенец твой; я сделал, как ты сказал мне; встань, сядь и поешь дичи моей, чтобы благословила меня душа твоя.
27:19 καὶ και and; even εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him ἐγὼ εγω I Ησαυ ησαυ Ēsau; Isav ὁ ο the πρωτότοκός πρωτοτοκος firstborn σου σου of you; your ἐποίησα ποιεω do; make καθὰ καθα just as ἐλάλησάς λαλεω talk; speak μοι μοι me ἀναστὰς ανιστημι stand up; resurrect κάθισον καθιζω sit down; seat καὶ και and; even φάγε εσθιω eat; consume τῆς ο the θήρας θηρα hunt; game μου μου of me; mine ὅπως οπως that way; how εὐλογήσῃ ευλογεω commend; acclaim με με me ἡ ο the ψυχή ψυχη soul σου σου of you; your
27:19 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to אָבִ֗יו ʔāvˈiʸw אָב father אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau בְּכֹרֶ֔ךָ bᵊḵōrˈeḵā בְּכֹר first-born עָשִׂ֕יתִי ʕāśˈîṯî עשׂה make כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] דִּבַּ֖רְתָּ dibbˌartā דבר speak אֵלָ֑י ʔēlˈāy אֶל to קֽוּם־ qˈûm- קום arise נָ֣א nˈā נָא yeah שְׁבָ֗ה šᵊvˈā ישׁב sit וְ wᵊ וְ and אָכְלָה֙ ʔoḵlˌā אכל eat מִ mi מִן from צֵּידִ֔י ṣṣêḏˈî צַיִד hunting בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way תְּבָרֲכַ֥נִּי tᵊvārᵃḵˌannî ברך bless נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
27:19. dixitque Iacob ego sum Esau primogenitus tuus feci sicut praecepisti mihi surge sede et comede de venatione mea ut benedicat mihi anima tuaAnd Jacob said: I am Esau thy firstborn: I have done as thou didst command me: arise, sit, and eat of my venison, that thy soul may bless me.
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.
27:19. And Jacob said: “I am Esau, your firstborn. I have done as you instructed me. Arise; sit and eat from my hunting, so that your soul may bless me.”
27:19. 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.
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: Иаков сказал отцу своему: я Исав, первенец твой; я сделал, как ты сказал мне; встань, сядь и поешь дичи моей, чтобы благословила меня душа твоя.
27:19
καὶ και and; even
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
ἐγὼ εγω I
Ησαυ ησαυ Ēsau; Isav
ο the
πρωτότοκός πρωτοτοκος firstborn
σου σου of you; your
ἐποίησα ποιεω do; make
καθὰ καθα just as
ἐλάλησάς λαλεω talk; speak
μοι μοι me
ἀναστὰς ανιστημι stand up; resurrect
κάθισον καθιζω sit down; seat
καὶ και and; even
φάγε εσθιω eat; consume
τῆς ο the
θήρας θηρα hunt; game
μου μου of me; mine
ὅπως οπως that way; how
εὐλογήσῃ ευλογεω commend; acclaim
με με me
ο the
ψυχή ψυχη soul
σου σου of you; your
27:19
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
אָבִ֗יו ʔāvˈiʸw אָב father
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau
בְּכֹרֶ֔ךָ bᵊḵōrˈeḵā בְּכֹר first-born
עָשִׂ֕יתִי ʕāśˈîṯî עשׂה make
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבַּ֖רְתָּ dibbˌartā דבר speak
אֵלָ֑י ʔēlˈāy אֶל to
קֽוּם־ qˈûm- קום arise
נָ֣א nˈā נָא yeah
שְׁבָ֗ה šᵊvˈā ישׁב sit
וְ wᵊ וְ and
אָכְלָה֙ ʔoḵlˌā אכל eat
מִ mi מִן from
צֵּידִ֔י ṣṣêḏˈî צַיִד hunting
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
תְּבָרֲכַ֥נִּי tᵊvārᵃḵˌannî ברך bless
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
27:19. dixitque Iacob ego sum Esau primogenitus tuus feci sicut praecepisti mihi surge sede et comede de venatione mea ut benedicat mihi anima tua
And Jacob said: I am Esau thy firstborn: I have done as thou didst command me: arise, sit, and eat of my venison, that thy soul may bless me.
27:19. And Jacob said: “I am Esau, your firstborn. I have done as you instructed me. Arise; sit and eat from my hunting, so that your soul may bless me.”
27:19. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Выдавая себя за Исава, Иаков допускает обман, греховность которого отягчается еще последующим призыванием им имени Божия (ст. 20). Неизбежным, по праведному суду Божию, последствием обмана Иакова были тяжкие испытания последующей жизни Иакова.

После нескольких выражений сомнения и попыток увериться в лице пришедшего (ст. 21, 22, 24), Исаак приступает (ст. 27) к благословению сына, которое (в отличие от благословения, ст. 23, — простого приветствия) является пророчеством, определяющим судьбу Иакова и его потомства (ср. 9:25: и д.). Поэтическая форма, образность и непосредственность благословения видна из того, что оно начинается с выражения приятного ощущения благоухания одежды Исава. LXX: agrou plhrouV, Vulg.: agri pleni, слав.: нивы исполнены; рус.: поля, по-Евр: sadeh. Поле — Ханаан.
Adam Clarke: Commentary on the Bible - 1831
27:19: I am Esau thy first-born - Here are many palpable falsehoods, and such as should neither be imitated nor excused. "Jacob," says Calmet, "imposes on his father in three different ways. 1. By his words: I am thy first-born Esau. 2. By his actions; he gives him kids' flesh for venison, and says he had executed his orders, and got it by hunting. 3. By his clothing; he puts on Esau's garments, and the kids' skins upon his hands and the smooth of his neck. In short, he made use of every species of deception that could be practiced on the occasion, in order to accomplish his ends." To attempt to palliate or find excuses for such conduct, instead of serving, disserves the cause of religion and truth. Men have labored, not only to excuse all this conduct of Rebekah and Jacob, but even to show that it was consistent, and that the whole was according to the mind and will of God!
Non tali auxilio,
non defensoribus istis
The cause of God and truth is under no obligation to such defenders; their hands are more unhallowed than those of Uzzah; and however the bearers may stumble, the ark of God requires not their support. It was the design of God that the elder should serve the younger, and he would have brought it about in the way of his own wise and just providence; but means such as here used he could neither sanction nor recommend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:19: I am: Gen 27:21, Gen 27:24, Gen 27:25, Gen 25:25, Gen 29:23-25; Kg1 13:18, Kg1 14:2; Isa 28:15; Zac 13:3, Zac 13:4; Mat 26:70-74
that thy: Gen 27:4
Geneva 1599
27:19 And Jacob said unto his father, (d) 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.
(d) Although Jacob was assured of this blessing by faith: yet he did evil to seek it by lies, even more because he abuses God's name through it.
John Gill
27:19 And Jacob said unto his father, I am Esau thy firstborn,.... Had he only said that he was his firstborn, he might have been excused from lying, because he had bought the birthright of Esau; but when he says, I am Esau, he can by no means be excused; for to say he impersonated Esau will not do; besides, he afterwards says he was his very son Esau, Gen 27:24,
I have done according as thou badest me; which is another lie; for Isaac had not bid him bring him any venison, nor go into the field for it, and take it and dress it for him; nor indeed had Jacob done either of these:
arise, I pray thee, sit and eat of my venison; or "hunting" (u), what he had hunted; another untruth, for it was not venison he brought him, nor anything that was hunted by him: by this it seems that Isaac lay upon a bed or couch through infirmity, and therefore is bid to arise and put himself in a proper posture for eating, which in those times and countries was usually sitting:
that thy soul may bless me; as this was the thing in view, so speaking of it as soon as he came in, and which he desired might be done after his father had eat and drank, might serve to take off the suspicion of his being another person; since this was what Isaac himself proposed to Esau to do; and this he said when there were none else present.
(u) "de venatione mea", Pagninus, Montanus, Junius & Tremellius, &c.
John Wesley
27:19 And Jacob said, I am Esau - Who would have thought this plain man could have played such a part? His mother having put him in the way of it, he applies himself to those methods which he had never accustomed himself to, but had always conceived an abhorrence of. But lying is soon learned. I wonder how honest Jacob could so readily turn his tongue to say, I am Esau thy first - born: and when his father asked him, Gen 27:24. Art thou my very son Esau? to reply I am. How could he say, I have done as thou badst me, when he had received no command from his father, but was doing as his mother bid him? How could he say, Eat of my venison, when he knew it came not from the field, but from the fold? But especially I wonder how he could have the forehead to father it upon God, and to use his name in the cheat.
27:2027:20: Եւ ասէ Իսահակ ցորդին իւր. Զի՞ է զի վաղվաղակի գտեր ո՛րդեակ։ Եւ նա ասէ. Որպէս պատրաստեաց Տէր Աստուած առաջի իմ։
20 Իսահակն ասաց որդուն. «Այդ ինչպէ՞ս է, որ այդքան շուտ որս գտար, որդեա՛կ»: Նա պատասխանեց. «Ինչպէս Աստուած ինքը դրեց իմ առաջ»:
20 Իսահակ ըսաւ իր որդիին. «Ի՞նչպէս այդչափ շուտով գտար, որդեակ իմ»։ Յակոբ ըսաւ. «Քանզի Տէրը՝ քու Աստուածդ՝ իմ առջեւս բերաւ»։
Եւ ասէ Իսահակ ցորդին իւր. Զի՞ է զի վաղվաղակի գտեր, որդեակ: Եւ նա ասէ, որպէս պատրաստեաց Տէր [357]Աստուած առաջի իմ:

27:20: Եւ ասէ Իսահակ ցորդին իւր. Զի՞ է զի վաղվաղակի գտեր ո՛րդեակ։ Եւ նա ասէ. Որպէս պատրաստեաց Տէր Աստուած առաջի իմ։
20 Իսահակն ասաց որդուն. «Այդ ինչպէ՞ս է, որ այդքան շուտ որս գտար, որդեա՛կ»: Նա պատասխանեց. «Ինչպէս Աստուած ինքը դրեց իմ առաջ»:
20 Իսահակ ըսաւ իր որդիին. «Ի՞նչպէս այդչափ շուտով գտար, որդեակ իմ»։ Յակոբ ըսաւ. «Քանզի Տէրը՝ քու Աստուածդ՝ իմ առջեւս բերաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2020: И сказал Исаак сыну своему: что так скоро нашел ты, сын мой? Он сказал: потому что Господь Бог твой послал мне навстречу.
27:20 εἶπεν επω say; speak δὲ δε though; while Ισαακ ισαακ Isaak τῷ ο the υἱῷ υιος son αὐτοῦ αυτος he; him τί τις.1 who?; what? τοῦτο ουτος this; he ὃ ος who; what ταχὺ ταχυς quick εὗρες ευρισκω find ὦ ω.1 oh! τέκνον τεκνον child ὁ ο the δὲ δε though; while εἶπεν επω say; speak ὃ ος who; what παρέδωκεν παραδιδωμι betray; give over κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐναντίον εναντιον next to; before μου μου of me; mine
27:20 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac אֶל־ ʔel- אֶל to בְּנֹ֔ו bᵊnˈô בֵּן son מַה־ mah- מָה what זֶּ֛ה zzˈeh זֶה this מִהַ֥רְתָּ mihˌartā מהר hasten לִ li לְ to מְצֹ֖א mᵊṣˌō מצא find בְּנִ֑י bᵊnˈî בֵּן son וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say כִּ֥י kˌî כִּי that הִקְרָ֛ה hiqrˈā קרה meet יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s) לְ lᵊ לְ to פָנָֽי׃ fānˈāy פָּנֶה face
27:20. rursum Isaac ad filium suum quomodo inquit tam cito invenire potuisti fili mi qui respondit voluntatis Dei fuit ut cito mihi occurreret quod volebamAnd Isaac said to his son: How couldst thou find it so quickly, my son? He answered: It was the will of God, that what I sought came quickly in my way:
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 sent me good speed.
27:20. And again Isaac said to his son, “How were you able to find it so quickly, my son?” He answered, “It was the will of God, so that what I sought met with me quickly.”
27:20. 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.
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: И сказал Исаак сыну своему: что так скоро нашел ты, сын мой? Он сказал: потому что Господь Бог твой послал мне навстречу.
27:20
εἶπεν επω say; speak
δὲ δε though; while
Ισαακ ισαακ Isaak
τῷ ο the
υἱῷ υιος son
αὐτοῦ αυτος he; him
τί τις.1 who?; what?
τοῦτο ουτος this; he
ος who; what
ταχὺ ταχυς quick
εὗρες ευρισκω find
ω.1 oh!
τέκνον τεκνον child
ο the
δὲ δε though; while
εἶπεν επω say; speak
ος who; what
παρέδωκεν παραδιδωμι betray; give over
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐναντίον εναντιον next to; before
μου μου of me; mine
27:20
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
אֶל־ ʔel- אֶל to
בְּנֹ֔ו bᵊnˈô בֵּן son
מַה־ mah- מָה what
זֶּ֛ה zzˈeh זֶה this
מִהַ֥רְתָּ mihˌartā מהר hasten
לִ li לְ to
מְצֹ֖א mᵊṣˌō מצא find
בְּנִ֑י bᵊnˈî בֵּן son
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
כִּ֥י kˌî כִּי that
הִקְרָ֛ה hiqrˈā קרה meet
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֶ֖יךָ ʔᵉlōhˌeʸḵā אֱלֹהִים god(s)
לְ lᵊ לְ to
פָנָֽי׃ fānˈāy פָּנֶה face
27:20. rursum Isaac ad filium suum quomodo inquit tam cito invenire potuisti fili mi qui respondit voluntatis Dei fuit ut cito mihi occurreret quod volebam
And Isaac said to his son: How couldst thou find it so quickly, my son? He answered: It was the will of God, that what I sought came quickly in my way:
27:20. And again Isaac said to his son, “How were you able to find it so quickly, my son?” He answered, “It was the will of God, so that what I sought met with me quickly.”
27:20. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-29: Роса — первое условие плодородия на знойном и в летние месяцы почти лишенном дождя Востоке (Быт 49:25; Ос 14:6). Исполнением начальной части благословения является известное из Библии плодородие Палестины (Исх 3:8; 33:3: и др.). Видимое несходство этой части благословения с обетованиями Аврааму объясняется тем, что Исаак (как после и Иаков) занимался уже земледелием (26:12), почему и начинается речь с благ земледелия. Подчинение Исава Иакову осуществилось в лице их потомков, при Давиде (2: Цар 8:14; Пс 59:2); под братьями матери Иакова разумеются все вообще потомки Авраама не только через Сарру, но и через Агарь и Хеттуру. Слова Исаака о благословении благословляющих Иакова и о проклятии проклинающих его близко напоминают обетования Аврааму, но и отличие от последних не содержат обетования о благословении в семени Иакова всех народов, как бы в возмездие за неблаговидный способ получения благословения; только уже после, когда Иаков бегством из дома отца начал искупать грех свой, упомянутое высокое благословение дается и ему (28:14).

О значении благословения Исаака блаженный Феодорит говорит: «От Иакова имел произойти по плоти Владыка Христос, чаяние языков, Спаситель и Владыка целой вселенной… Исаак обещает ему росы небесной и тука земли, а сие изображает благодать свыше и обилие земных благ, а затем разуметь во Владыке Христе под росою божество, а под туком земли от нас воспринятое человечество» (отв. на вопр. 83).

Скорбь Исава и благословение его.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:20: Because: Exo 20:7; Job 13:7
to me: Heb. before me
John Gill
27:20 And Isaac said unto his son,.... Supposing him to be Esau:
how is it that thou hast found it so quickly, my son? that is, the venison; that he had met with it so soon in, the field, and got it dressed and ready in so short a time, which was not common, and seemed to be too little for doing all this in it, and so still created some suspicion of deceit:
and he said, because the Lord thy God brought it to me; which was another falsehood; for it was not the Lord, but his mother brought it to him: and this seems to be the most marvellous of all, that so good a man should dare to bring the name of the Lord God into this affair; indeed he does not say the Lord my God, or our God, but thy God; which some think was done on purpose, the more to cover the deceit, because they suppose that Esau, whom Jacob impersonated, was an idolater, but this is not so evident; rather it looks as if Jacob had not the confidence to call the Lord his God with a lie in his mouth.
John Wesley
27:20 The Lord thy God brought it to me - Is this Jacob? It is certainly written not for our imitation, but our admonition, Let him that, standeth, take heed lest he fall. Now let us see how Isaac gave Jacob his blessing.
27:2127:21: Եւ ասէ Իսահակ ցՅակոբ. Մօ՛տ եկ՝ եւ շօշափեցից զքեզ որդեակ, եթէ դո՜ւ իցես որդի իմ Եսաւ՝ թէ ոչ։
21 Իսահակն ասաց Յակոբին. «Մօ՛տ արի, որ շօշափեմ քեզ, որդեա՛կ, որպէսզի իմանամ, թէ դո՞ւ ես իմ որդի Եսաւը, թէ՞ ոչ»:
21 Իսահակ ըսաւ Յակոբին. «Մօտ եկուր որպէս զի քեզ շօշափեմ, որդեա՜կ իմ, թէ արդեօք դուն իմ որդիս Եսա՞ւն ես, թէ ոչ»։
Եւ ասէ Իսահակ ցՅակոբ. Մօտ եկ եւ շօշափեցից զքեզ, որդեակ,, եթէ դո՞ւ իցես որդի իմ Եսաւ, թէ ոչ:

27:21: Եւ ասէ Իսահակ ցՅակոբ. Մօ՛տ եկ՝ եւ շօշափեցից զքեզ որդեակ, եթէ դո՜ւ իցես որդի իմ Եսաւ՝ թէ ոչ։
21 Իսահակն ասաց Յակոբին. «Մօ՛տ արի, որ շօշափեմ քեզ, որդեա՛կ, որպէսզի իմանամ, թէ դո՞ւ ես իմ որդի Եսաւը, թէ՞ ոչ»:
21 Իսահակ ըսաւ Յակոբին. «Մօտ եկուր որպէս զի քեզ շօշափեմ, որդեա՜կ իմ, թէ արդեօք դուն իմ որդիս Եսա՞ւն ես, թէ ոչ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2121: И сказал Исаак Иакову: подойди, я ощупаю тебя, сын мой, ты ли сын мой Исав, или нет?
27:21 εἶπεν επω say; speak δὲ δε though; while Ισαακ ισαακ Isaak τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ἔγγισόν εγγιζω get close; near μοι μοι me καὶ και and; even ψηλαφήσω ψηλαφαω feel; grope for σε σε.1 you τέκνον τεκνον child εἰ ει if; whether σὺ συ you εἶ ειμι be ὁ ο the υἱός υιος son μου μου of me; mine Ησαυ ησαυ Ēsau; Isav ἢ η or; than οὔ ου not
27:21 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob גְּשָׁה־ gᵊšā- נגשׁ approach נָּ֥א nnˌā נָא yeah וַ wa וְ and אֲמֻֽשְׁךָ֖ ʔᵃmˈušᵊḵˌā מושׁ touch בְּנִ֑י bᵊnˈî בֵּן son הַֽ hˈa הֲ [interrogative] אַתָּ֥ה ʔattˌā אַתָּה you זֶ֛ה zˈeh זֶה this בְּנִ֥י bᵊnˌî בֵּן son עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau אִם־ ʔim- אִם if לֹֽא׃ lˈō לֹא not
27:21. dixitque Isaac accede huc ut tangam te fili mi et probem utrum tu sis filius meus Esau an nonAnd Isaac said: Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or not.
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.
27:21. And Isaac said, “Come here, so that I may touch you, my son, and may prove whether you are my son Esau, or not.”
27:21. 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.
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: И сказал Исаак Иакову: подойди, я ощупаю тебя, сын мой, ты ли сын мой Исав, или нет?
27:21
εἶπεν επω say; speak
δὲ δε though; while
Ισαακ ισαακ Isaak
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἔγγισόν εγγιζω get close; near
μοι μοι me
καὶ και and; even
ψηλαφήσω ψηλαφαω feel; grope for
σε σε.1 you
τέκνον τεκνον child
εἰ ει if; whether
σὺ συ you
εἶ ειμι be
ο the
υἱός υιος son
μου μου of me; mine
Ησαυ ησαυ Ēsau; Isav
η or; than
οὔ ου not
27:21
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יִצְחָק֙ yiṣḥˌāq יִצְחָק Isaac
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
גְּשָׁה־ gᵊšā- נגשׁ approach
נָּ֥א nnˌā נָא yeah
וַ wa וְ and
אֲמֻֽשְׁךָ֖ ʔᵃmˈušᵊḵˌā מושׁ touch
בְּנִ֑י bᵊnˈî בֵּן son
הַֽ hˈa הֲ [interrogative]
אַתָּ֥ה ʔattˌā אַתָּה you
זֶ֛ה zˈeh זֶה this
בְּנִ֥י bᵊnˌî בֵּן son
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
אִם־ ʔim- אִם if
לֹֽא׃ lˈō לֹא not
27:21. dixitque Isaac accede huc ut tangam te fili mi et probem utrum tu sis filius meus Esau an non
And Isaac said: Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or not.
27:21. And Isaac said, “Come here, so that I may touch you, my son, and may prove whether you are my son Esau, or not.”
27:21. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:21: Come: Psa 73:28; Isa 57:19; Jam 4:8
may feel: Gen 27:12
John Gill
27:21 And Isaac said unto Jacob, come near, I pray thee, that I may feel thee, my son,.... Still suspecting some fraud in the case; and whereas he knew that Esau was a hairy man, and Jacob smooth, he thought by feeling he could discover the imposture, if there was any:
whether thou be my very son Esau, or not; which he still pretty much questioned.
27:2227:22: Մատեա՛ւ Յակոբ առ Իսահակ հայր իւր, եւ շօշափեա՛ց զնա՝ եւ ասէ. Ձայնդ՝ ձա՛յն Յակոբայ, եւ ձեռքդ՝ ձե՛ռք Իսաւայ։
22 Յակոբը մօտեցաւ իր հայր Իսահակին, սա շօշափեց նրան ու ասաց. «Ձայնդ Յակոբի ձայնն է, բայց ձեռքերդ Եսաւի ձեռքերն են»:
22 Յակոբ իր հօրը Իսահակին մօտեցաւ, որ շօշափեց զանիկա ու ըսաւ. «Ձայնը Յակոբին ձայնն է, բայց ձեռքերը Եսաւին ձեռքերն են»։
Մատեաւ Յակոբ առ Իսահակ հայր իւր, եւ շօշափեաց զնա եւ ասէ. Ձայնդ` ձայն Յակոբայ, եւ ձեռքդ` ձեռք Եսաւայ:

27:22: Մատեա՛ւ Յակոբ առ Իսահակ հայր իւր, եւ շօշափեա՛ց զնա՝ եւ ասէ. Ձայնդ՝ ձա՛յն Յակոբայ, եւ ձեռքդ՝ ձե՛ռք Իսաւայ։
22 Յակոբը մօտեցաւ իր հայր Իսահակին, սա շօշափեց նրան ու ասաց. «Ձայնդ Յակոբի ձայնն է, բայց ձեռքերդ Եսաւի ձեռքերն են»:
22 Յակոբ իր հօրը Իսահակին մօտեցաւ, որ շօշափեց զանիկա ու ըսաւ. «Ձայնը Յակոբին ձայնն է, բայց ձեռքերը Եսաւին ձեռքերն են»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2222: Иаков подошел к Исааку, отцу своему, и он ощупал его и сказал: голос, голос Иакова; а руки, руки Исавовы.
27:22 ἤγγισεν εγγιζω get close; near δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov πρὸς προς to; toward Ισαακ ισαακ Isaak τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐψηλάφησεν ψηλαφαω feel; grope for αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἡ ο the μὲν μεν first of all φωνὴ φωνη voice; sound φωνὴ φωνη voice; sound Ιακωβ ιακωβ Iakōb; Iakov αἱ ο the δὲ δε though; while χεῖρες χειρ hand χεῖρες χειρ hand Ησαυ ησαυ Ēsau; Isav
27:22 וַ wa וְ and יִּגַּ֧שׁ yyiggˈaš נגשׁ approach יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob אֶל־ ʔel- אֶל to יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac אָבִ֖יו ʔāvˌiʸw אָב father וַ wa וְ and יְמֻשֵּׁ֑הוּ yᵊmuššˈēhû משׁשׁ grope וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הַ ha הַ the קֹּל֙ qqˌōl קֹול sound קֹ֣ול qˈôl קֹול sound יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and הַ ha הַ the יָּדַ֖יִם yyāḏˌayim יָד hand יְדֵ֥י yᵊḏˌê יָד hand עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
27:22. accessit ille ad patrem et palpato eo dixit Isaac vox quidem vox Iacob est sed manus manus sunt EsauHe came near to his father, and when he had felt him, Isaac said: The voice indeed is the voice of Jacob; but the hands are the hands of Esau.
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.
27:22. He approached his father, and when he had felt him, Isaac said: “The voice indeed is the voice of Jacob. But the hands are the hands of Esau.”
27:22. 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.
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: Иаков подошел к Исааку, отцу своему, и он ощупал его и сказал: голос, голос Иакова; а руки, руки Исавовы.
27:22
ἤγγισεν εγγιζω get close; near
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
πρὸς προς to; toward
Ισαακ ισαακ Isaak
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐψηλάφησεν ψηλαφαω feel; grope for
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ο the
μὲν μεν first of all
φωνὴ φωνη voice; sound
φωνὴ φωνη voice; sound
Ιακωβ ιακωβ Iakōb; Iakov
αἱ ο the
δὲ δε though; while
χεῖρες χειρ hand
χεῖρες χειρ hand
Ησαυ ησαυ Ēsau; Isav
27:22
וַ wa וְ and
יִּגַּ֧שׁ yyiggˈaš נגשׁ approach
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
אֶל־ ʔel- אֶל to
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
אָבִ֖יו ʔāvˌiʸw אָב father
וַ wa וְ and
יְמֻשֵּׁ֑הוּ yᵊmuššˈēhû משׁשׁ grope
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הַ ha הַ the
קֹּל֙ qqˌōl קֹול sound
קֹ֣ול qˈôl קֹול sound
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
הַ ha הַ the
יָּדַ֖יִם yyāḏˌayim יָד hand
יְדֵ֥י yᵊḏˌê יָד hand
עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
27:22. accessit ille ad patrem et palpato eo dixit Isaac vox quidem vox Iacob est sed manus manus sunt Esau
He came near to his father, and when he had felt him, Isaac said: The voice indeed is the voice of Jacob; but the hands are the hands of Esau.
27:22. He approached his father, and when he had felt him, Isaac said: “The voice indeed is the voice of Jacob. But the hands are the hands of Esau.”
27:22. 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:22: The voice: How wonderful, says Mr. Scott, is that difference which there is betwixt the faces and the voices of the several individuals of the human species! Scarcely any two of the innumerable millions are exactly alike in either, and yet the difference cannot be defined or described! The power, wisdom, and kindness of our Creator should be admired and adored in this remarkable circumstance; for they are very visible. This description of Jacob is not unaptly accommodated to the character of a hypocrite. his voice, his language, is that of a Christian; his hands, or conduct, that of an ungodly man, but the judgment will proceed from God, the Judge of all, at the last day, as in the present case, not by the voice, but by the hands. Gen 27:22
Geneva 1599
27:22 And Jacob went near unto Isaac his father; and he felt him, and said, The (e) voice [is] Jacob's voice, but the hands [are] the hands of Esau.
(e) This declares that he suspected something, yet God would not have his decree altered.
John Gill
27:22 And Jacob went near unto Isaac his father,.... Boldly and without trembling; which he could the better do, as his father could not see him, and so not capable of discerning any change in his countenance or outward behaviour:
and he felt him; some parts of his body, especially his hands:
and said, the voice is Jacob's voice; very like it, as if it was the same, as indeed it was:
but the hands are the hands of Esau; are like them, being hairy as they; or, as the Targums of Jonathan and Jerusalem,"the feeling of the hands is as the feeling of the hands of Esau;''they feel like them.
27:2327:23: Եւ ո՛չ ծանեաւ զնա. զի էին ձեռք նորա իբրեւ զձեռսն Իսաւայ եղբօր իւրոյ թա՛ւ։ Եւ օրհնեա՛ց զնա
23 Իսահակը չճանաչեց նրան, որովհետեւ նրա ձեռքերը իր եղբայր Եսաւի ձեռքերի նման մազոտ էին: Նա օրհնեց նրան ու ասաց.
23 Այսպէս չճանչցաւ զանիկա, քանզի անոր ձեռքերը իր եղբօրը Եսաւի ձեռքերուն պէս մազոտ էին եւ օրհնեց զանիկա
Եւ ոչ ծանեաւ զնա. զի էին ձեռք նորա իբրեւ զձեռսն Եսաւայ եղբօր իւրոյ թաւ. եւ օրհնեաց զնա:

27:23: Եւ ո՛չ ծանեաւ զնա. զի էին ձեռք նորա իբրեւ զձեռսն Իսաւայ եղբօր իւրոյ թա՛ւ։ Եւ օրհնեա՛ց զնա
23 Իսահակը չճանաչեց նրան, որովհետեւ նրա ձեռքերը իր եղբայր Եսաւի ձեռքերի նման մազոտ էին: Նա օրհնեց նրան ու ասաց.
23 Այսպէս չճանչցաւ զանիկա, քանզի անոր ձեռքերը իր եղբօրը Եսաւի ձեռքերուն պէս մազոտ էին եւ օրհնեց զանիկա
zohrab-1805▾ eastern-1994▾ western am▾
27:2323: И не узнал его, потому что руки его были, как руки Исава, брата его, косматые; и благословил его
27:23 καὶ και and; even οὐκ ου not ἐπέγνω επιγινωσκω recognize; find out αὐτόν αυτος he; him ἦσαν ειμι be γὰρ γαρ for αἱ ο the χεῖρες χειρ hand αὐτοῦ αυτος he; him ὡς ως.1 as; how αἱ ο the χεῖρες χειρ hand Ησαυ ησαυ Ēsau; Isav τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him δασεῖαι δασυς and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτόν αυτος he; him
27:23 וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִכִּירֹ֔ו hikkîrˈô נכר recognise כִּֽי־ kˈî- כִּי that הָי֣וּ hāyˈû היה be יָדָ֗יו yāḏˈāʸw יָד hand כִּ ki כְּ as ידֵ֛י yḏˈê יָד hand עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau אָחִ֖יו ʔāḥˌiʸw אָח brother שְׂעִרֹ֑ת śᵊʕirˈōṯ שָׂעִיר hairy וַֽ wˈa וְ and יְבָרְכֵֽהוּ׃ yᵊvārᵊḵˈēhû ברך bless
27:23. et non cognovit eum quia pilosae manus similitudinem maioris expresserant benedicens ergo illiAnd he knew him not, because his hairy hands made him like to the elder. Then blessing him,
23. And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.
27:23. And he did not recognize him, because his hairy hands made him seem similar to the elder one. Therefore, blessing him,
27:23. And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.
And he discerned him not, because his hands were hairy, as his brother Esau' s hands: so he blessed him:

23: И не узнал его, потому что руки его были, как руки Исава, брата его, косматые; и благословил его
27:23
καὶ και and; even
οὐκ ου not
ἐπέγνω επιγινωσκω recognize; find out
αὐτόν αυτος he; him
ἦσαν ειμι be
γὰρ γαρ for
αἱ ο the
χεῖρες χειρ hand
αὐτοῦ αυτος he; him
ὡς ως.1 as; how
αἱ ο the
χεῖρες χειρ hand
Ησαυ ησαυ Ēsau; Isav
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
δασεῖαι δασυς and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτόν αυτος he; him
27:23
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
הִכִּירֹ֔ו hikkîrˈô נכר recognise
כִּֽי־ kˈî- כִּי that
הָי֣וּ hāyˈû היה be
יָדָ֗יו yāḏˈāʸw יָד hand
כִּ ki כְּ as
ידֵ֛י yḏˈê יָד hand
עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau
אָחִ֖יו ʔāḥˌiʸw אָח brother
שְׂעִרֹ֑ת śᵊʕirˈōṯ שָׂעִיר hairy
וַֽ wˈa וְ and
יְבָרְכֵֽהוּ׃ yᵊvārᵊḵˈēhû ברך bless
27:23. et non cognovit eum quia pilosae manus similitudinem maioris expresserant benedicens ergo illi
And he knew him not, because his hairy hands made him like to the elder. Then blessing him,
27:23. And he did not recognize him, because his hairy hands made him seem similar to the elder one. Therefore, blessing him,
27:23. And he discerned him not, because his hands were hairy, as his brother Esau’s hands: so he blessed him.
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Adam Clarke: Commentary on the Bible - 1831
27:23: And he discerned him not, because his hands were hairy - From this circumstance we may learn that Isaac's sense of feeling was much impaired by his present malady. When he could not discern the skin of a kid from the flesh of his son, we see that he was, through his infirmity, in a fit state to be imposed on by the deceit of his wife, and the cunning of his younger son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:23: his hands: Gen 27:16
he blessed: Rom 9:11, Rom 9:12; Heb 11:20
John Gill
27:23 And he discerned him not,.... As he could not see, he could make no judgment by that sense; and, though he had his hearing, and thought the voice was like Jacob's, he might imagine there might be an alteration in Esau's voice, coming in haste and weary from the fields; yet, as there could not be any deception in his feeling, he thought it safest to trust to that, as it follows:
because his hands were hairy as his brother Esau's hands; which could not in a short time become so naturally; it was more reasonable to think that Esau's voice should be altered and become like Jacob's, than that Jacob's hands should become like Esau's:
so he blessed him; or intended and determined within himself to bless him, for the blessing was not given till afterwards; unless this is to be understood of a common blessing, congratulating him on the quick dispatch he made, and the great success he met with; and after this gave him the patriarchal blessing, which as yet he had not, being not thoroughly satisfied of him, as appears by what follows.
27:2427:24: եւ ասէ. Դո՛ւ ես որդի իմ Եսաւ։ Եւ նա ասէ. Ե՛ս եմ։
24 «Դո՞ւ ես իմ որդի Եսաւը»: Նա պատասխանեց. «Ես եմ»:
24 Ու ըսաւ. «Դո՞ւն ես իմ որդիս Եսաւը»։
եւ ասէ. Դո՞ւ ես որդի իմ Եսաւ: Եւ նա ասէ. Ես եմ:

27:24: եւ ասէ. Դո՛ւ ես որդի իմ Եսաւ։ Եւ նա ասէ. Ե՛ս եմ։
24 «Դո՞ւ ես իմ որդի Եսաւը»: Նա պատասխանեց. «Ես եմ»:
24 Ու ըսաւ. «Դո՞ւն ես իմ որդիս Եսաւը»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2424: и сказал: ты ли сын мой Исав? Он отвечал: я.
27:24 καὶ και and; even εἶπεν επω say; speak σὺ συ you εἶ ειμι be ὁ ο the υἱός υιος son μου μου of me; mine Ησαυ ησαυ Ēsau; Isav ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἐγώ εγω I
27:24 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אַתָּ֥ה ʔattˌā אַתָּה you זֶ֖ה zˌeh זֶה this בְּנִ֣י bᵊnˈî בֵּן son עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say אָֽנִי׃ ʔˈānî אֲנִי i
27:24. ait tu es filius meus Esau respondit ego sumHe said: Art thou my son Esau? He answered: I am.
24. And he said, Art thou my very son Esau? And he said, I am.
27:24. he said, “Are you my son Esau?” He answered, “I am.”
27:24. And he said, [Art] thou my very son Esau? And he said, I [am].
And he said, [Art] thou my very son Esau? And he said, I:

24: и сказал: ты ли сын мой Исав? Он отвечал: я.
27:24
καὶ και and; even
εἶπεν επω say; speak
σὺ συ you
εἶ ειμι be
ο the
υἱός υιος son
μου μου of me; mine
Ησαυ ησαυ Ēsau; Isav
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐγώ εγω I
27:24
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אַתָּ֥ה ʔattˌā אַתָּה you
זֶ֖ה zˌeh זֶה this
בְּנִ֣י bᵊnˈî בֵּן son
עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
אָֽנִי׃ ʔˈānî אֲנִי i
27:24. ait tu es filius meus Esau respondit ego sum
He said: Art thou my son Esau? He answered: I am.
24. And he said, Art thou my very son Esau? And he said, I am.
27:24. he said, “Are you my son Esau?” He answered, “I am.”
27:24. And he said, [Art] thou my very son Esau? And he said, I [am].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:24: I am: Sa1 21:2, Sa1 21:13, Sa1 27:10; Sa2 14:5; Job 13:7, Job 13:8, Job 15:5; Pro 12:19, Pro 12:22, Pro 30:8; Zac 8:16; Rom 3:7, Rom 3:8; Eph 4:25; Col 3:9
Carl Friedrich Keil and Franz Delitzsch
27:24
After his father, in order to get rid of his suspicion about the voice, had asked him once more, "Art thou really my son Esau?" and Jacob had replied, "I am" (אני = yes), he told him to hand him the savoury dish that he might eat. After eating, he kissed his son as a sing of his paternal affection, and in doing so he smelt the odour of his clothes, i.e., the clothes of Esau, which were thoroughly scented with the odour of the fields, and then imparted his blessing (Gen 27:27-29). The blessing itself is thrown, as the sign of an elevated state of mind, into the poetic style of parallel clauses, and contains the peculiar forms of poetry, such as ראה for הנּה, הוה for היה, etc. The smell of the clothes with the scent of the field suggested to the patriarch's mind the image of his son's future prosperity, so that he saw him in possession of the promised land and the full enjoyment of its valuable blessings, having the smell of the field which Jehovah blessed, i.e., the garden of paradise, and broke out into the wish, "God (Ha-Elohim, the personal God, not Jehovah, the covenant God) give thee from the dew of heaven, and the fat fields of the earth, and plenty of corn and wine," i.e., a land blessed with the dew of heaven and a fruitful soil.
In Eastern countries, where there is so little rain, the dew is the most important prerequisite for the growth of the fruits of the earth, and is often mentioned therefore as a source of blessing (Deut 33:13, Deut 33:28; Hos 14:6; Zech 8:12). In משׁמנּי, notwithstanding the absence of the Dagesh from the שׁ, the מ is the prep. מן, as the parallel מטּל proves; and שׁמנּים both here and in Gen 27:39 are the fat (fertile) districts of a country. The rest of the blessing had reference to the future pre-eminence of his son. He was to be lord not only over his brethren (i.e., over kindred tribes), but over (foreign) peoples and nations also. The blessing rises here to the idea of universal dominion, which was to be realized in the fact that, according to the attitude assumed by the people towards him as their lord, it would secure to them either a blessing or a curse. If we compare this blessing with the promises which Abraham received, there are two elements of the latter which are very apparent; viz., the possession of the land, in the promise of the rich enjoyment of its produce, and the numerous increase of posterity, in the promised dominion over the nations. The third element, however, the blessing of the nations in and through the seed of Abraham, is so generalized in the expression, which is moulded according to Gen 12:3, "Cursed be every one that curseth thee, and blessed be he that blesseth thee," that the person blessed is not thereby declared to be the medium of salvation to the nations. Since the intention to give the blessing to Esau the first-born did not spring from proper feelings towards Jehovah and His promises, the blessing itself, as the use of the word Elohim instead of Jehovah or El Shaddai (cf. Gen 28:3) clearly shows, could not rise to the full height of the divine blessings of salvation, but referred chiefly to the relation in which the two brothers and their descendants would stand to one another, the theme with which Isaac's soul was entirely filled. It was only the painful discovery that, in blessing against his will, he had been compelled to follow the saving counsel of God, which awakened in him the consciousness of his patriarchal vocation, and gave him the spiritual power to impart the "blessing of Abraham" to the son whom he had kept back, but whom Jehovah had chosen, when he was about to send him away to Haran (Gen 28:3-4).
John Gill
27:24 And said, art thou my very son Esau?.... Still having some doubt on his mind whether he really was so or not, because of his voice:
and he said, I am; as for the observation of Jarchi upon this, in order to excuse Jacob from lying, that he does not say, "I am Esau", only "I", it will not do, since it is an answer to Isaac's question, with a design to deceive him; and he intended by it that he should understand him as he did, that he was really Esau.
27:2527:25: Եւ ասէ. Մատո՛ ինձ՝ եւ կերայց յորսոյ քումմէ ո՛րդեակ, զի օրհնեսցէ զքեզ անձն իմ։ Ա՛ռ մատոյց նմա՝ եւ կերաւ. եւ եբեր նմա գինի՝ եւ ա՛րբ[235]։ [235] Ոմանք. Առմատոյց նմա։
25 Իսահակն ասաց. «Մատուցի՛ր ինձ, որ ուտեմ քո որսից, որդեա՛կ, որպէսզի օրհնեմ քեզ»: Յակոբը մատուցեց նրան, եւ նա կերաւ: Նրան գինի բերեց, եւ նա խմեց:
25 Անիկա ըսաւ. «Ես եմ»։ Հայրը ըսաւ. «Մօտ բեր ինծի ու իմ որդիիս որսէն ուտեմ, որպէս զի իմ հոգիս քեզ օրհնէ»։ Յակոբ մօտեցուց անոր, ան ալ կերաւ։ Յակոբ գինի բերաւ հօրը, որ խմեց։
Եւ ասէ. Մատո ինձ եւ կերայց յորսոյ քումմէ, որդեակ, զի օրհնեսցէ զքեզ անձն իմ: Առ մատոյց նմա եւ կերաւ. եւ եբեր նմա գինի, եւ արբ:

27:25: Եւ ասէ. Մատո՛ ինձ՝ եւ կերայց յորսոյ քումմէ ո՛րդեակ, զի օրհնեսցէ զքեզ անձն իմ։ Ա՛ռ մատոյց նմա՝ եւ կերաւ. եւ եբեր նմա գինի՝ եւ ա՛րբ[235]։
[235] Ոմանք. Առմատոյց նմա։
25 Իսահակն ասաց. «Մատուցի՛ր ինձ, որ ուտեմ քո որսից, որդեա՛կ, որպէսզի օրհնեմ քեզ»: Յակոբը մատուցեց նրան, եւ նա կերաւ: Նրան գինի բերեց, եւ նա խմեց:
25 Անիկա ըսաւ. «Ես եմ»։ Հայրը ըսաւ. «Մօտ բեր ինծի ու իմ որդիիս որսէն ուտեմ, որպէս զի իմ հոգիս քեզ օրհնէ»։ Յակոբ մօտեցուց անոր, ան ալ կերաւ։ Յակոբ գինի բերաւ հօրը, որ խմեց։
zohrab-1805▾ eastern-1994▾ western am▾
27:2525: [Исаак] сказал: подай мне, я поем дичи сына моего, чтобы благословила тебя душа моя. [Иаков] подал ему, и он ел; принес ему и вина, и он пил.
27:25 καὶ και and; even εἶπεν επω say; speak προσάγαγέ προσαγω lead toward; head toward μοι μοι me καὶ και and; even φάγομαι εσθιω eat; consume ἀπὸ απο from; away τῆς ο the θήρας θηρα hunt; game σου σου of you; your τέκνον τεκνον child ἵνα ινα so; that εὐλογήσῃ ευλογεω commend; acclaim σε σε.1 you ἡ ο the ψυχή ψυχη soul μου μου of me; mine καὶ και and; even προσήγαγεν προσαγω lead toward; head toward αὐτῷ αυτος he; him καὶ και and; even ἔφαγεν εσθιω eat; consume καὶ και and; even εἰσήνεγκεν εισφερω bring in αὐτῷ αυτος he; him οἶνον οινος wine καὶ και and; even ἔπιεν πινω drink
27:25 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say הַגִּ֤שָׁה haggˈišā נגשׁ approach לִּי֙ llˌî לְ to וְ wᵊ וְ and אֹֽכְלָה֙ ʔˈōḵᵊlā אכל eat מִ mi מִן from צֵּ֣יד ṣṣˈêḏ צַיִד hunting בְּנִ֔י bᵊnˈî בֵּן son לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of תְּבָֽרֶכְךָ֖ tᵊvˈāreḵᵊḵˌā ברך bless נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וַ wa וְ and יַּגֶּשׁ־ yyaggeš- נגשׁ approach לֹו֙ lˌô לְ to וַ wa וְ and יֹּאכַ֔ל yyōḵˈal אכל eat וַ wa וְ and יָּ֧בֵא yyˈāvē בוא come לֹ֦ו lˈô לְ to יַ֖יִן yˌayin יַיִן wine וַ wa וְ and יֵּֽשְׁתְּ׃ yyˈēšt שׁתה drink
27:25. at ille offer inquit mihi cibos de venatione tua fili mi ut benedicat tibi anima mea quos cum oblatos comedisset obtulit ei etiam vinum quo haustoThen he said: Bring me the meats of thy hunting, my son, that my soul may bless thee. And when they were brought, and he had eaten, he offered him wine also, which after he had drunk,
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.
27:25. Then he said, “Bring me the foods from your hunting, my son, so that my soul may bless you.” And when he had eaten what was offered, he also brought forth wine for him. And after he finished it,
27:25. 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.
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: [Исаак] сказал: подай мне, я поем дичи сына моего, чтобы благословила тебя душа моя. [Иаков] подал ему, и он ел; принес ему и вина, и он пил.
27:25
καὶ και and; even
εἶπεν επω say; speak
προσάγαγέ προσαγω lead toward; head toward
μοι μοι me
καὶ και and; even
φάγομαι εσθιω eat; consume
ἀπὸ απο from; away
τῆς ο the
θήρας θηρα hunt; game
σου σου of you; your
τέκνον τεκνον child
ἵνα ινα so; that
εὐλογήσῃ ευλογεω commend; acclaim
σε σε.1 you
ο the
ψυχή ψυχη soul
μου μου of me; mine
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
αὐτῷ αυτος he; him
καὶ και and; even
ἔφαγεν εσθιω eat; consume
καὶ και and; even
εἰσήνεγκεν εισφερω bring in
αὐτῷ αυτος he; him
οἶνον οινος wine
καὶ και and; even
ἔπιεν πινω drink
27:25
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
הַגִּ֤שָׁה haggˈišā נגשׁ approach
לִּי֙ llˌî לְ to
וְ wᵊ וְ and
אֹֽכְלָה֙ ʔˈōḵᵊlā אכל eat
מִ mi מִן from
צֵּ֣יד ṣṣˈêḏ צַיִד hunting
בְּנִ֔י bᵊnˈî בֵּן son
לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of
תְּבָֽרֶכְךָ֖ tᵊvˈāreḵᵊḵˌā ברך bless
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וַ wa וְ and
יַּגֶּשׁ־ yyaggeš- נגשׁ approach
לֹו֙ lˌô לְ to
וַ wa וְ and
יֹּאכַ֔ל yyōḵˈal אכל eat
וַ wa וְ and
יָּ֧בֵא yyˈāvē בוא come
לֹ֦ו lˈô לְ to
יַ֖יִן yˌayin יַיִן wine
וַ wa וְ and
יֵּֽשְׁתְּ׃ yyˈēšt שׁתה drink
27:25. at ille offer inquit mihi cibos de venatione tua fili mi ut benedicat tibi anima mea quos cum oblatos comedisset obtulit ei etiam vinum quo hausto
Then he said: Bring me the meats of thy hunting, my son, that my soul may bless thee. And when they were brought, and he had eaten, he offered him wine also, which after he had drunk,
27:25. Then he said, “Bring me the foods from your hunting, my son, so that my soul may bless you.” And when he had eaten what was offered, he also brought forth wine for him. And after he finished it,
27:25. 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.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:25: that my: Gen 27:4
John Gill
27:25 And he said, bring it near to me,.... Being in a good measure satisfied that it must be Esau that was with him, he agreed that he should set his savoury meat before him he had prepared and brought to him:
and I will eat of my son's venison, that my soul may bless thee; this showed that as yet he had not blessed him, at least that the main and principal blessing was yet to come:
and he brought it near to him, and he did eat; set it on a table before him, and guided his hands to it, or fed him with it, and he made a meal of it:
and he brought him wine, and he drank; and so was comfortably refreshed, and in a good temper and disposition of mind to confer the blessing.
27:2627:26: Եւ ասէ ցնա Իսահակ հայր իւր. Մօ՛տ եկ եւ համբուրեա՛ զիս որդեակ։
26 Նրա հայր Իսահակը ասաց նրան. «Մօ՛տ արի եւ համբուրի՛ր ինձ, որդեա՛կ»:
26 Անոր հայրը՝ Իսահակ՝ ըսաւ անոր. «Հիմա մօտեցիր ու զիս համբուրէ, որդեակ իմ»։
Եւ ասէ ցնա Իսահակ հայր իւր. Մօտ եկ եւ համբուրեա զիս, որդեակ:

27:26: Եւ ասէ ցնա Իսահակ հայր իւր. Մօ՛տ եկ եւ համբուրեա՛ զիս որդեակ։
26 Նրա հայր Իսահակը ասաց նրան. «Մօ՛տ արի եւ համբուրի՛ր ինձ, որդեա՛կ»:
26 Անոր հայրը՝ Իսահակ՝ ըսաւ անոր. «Հիմա մօտեցիր ու զիս համբուրէ, որդեակ իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2626: Исаак, отец его, сказал ему: подойди, поцелуй меня, сын мой.
27:26 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ισαακ ισαακ Isaak ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him ἔγγισόν εγγιζω get close; near μοι μοι me καὶ και and; even φίλησόν φιλεω like; fond of με με me τέκνον τεκνον child
27:26 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלָ֖יו ʔēlˌāʸw אֶל to יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac אָבִ֑יו ʔāvˈiʸw אָב father גְּשָׁה־ gᵊšā- נגשׁ approach נָּ֥א nnˌā נָא yeah וּ û וְ and שְׁקָה־ šᵊqā- נשׁק kiss לִּ֖י llˌî לְ to בְּנִֽי׃ bᵊnˈî בֵּן son
27:26. dixit ad eum accede ad me et da mihi osculum fili miHe said to him: Come near me, and give me a kiss, my son.
26. And his father Isaac said unto him, Come near now, and kiss me, my son.
27:26. he said to him, “Come to me and give me a kiss, my son.”
27:26. And his father Isaac said unto him, Come near now, and kiss me, my son.
And his father Isaac said unto him, Come near now, and kiss me, my son:

26: Исаак, отец его, сказал ему: подойди, поцелуй меня, сын мой.
27:26
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ισαακ ισαακ Isaak
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
ἔγγισόν εγγιζω get close; near
μοι μοι me
καὶ και and; even
φίλησόν φιλεω like; fond of
με με me
τέκνον τεκνον child
27:26
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלָ֖יו ʔēlˌāʸw אֶל to
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
אָבִ֑יו ʔāvˈiʸw אָב father
גְּשָׁה־ gᵊšā- נגשׁ approach
נָּ֥א nnˌā נָא yeah
וּ û וְ and
שְׁקָה־ šᵊqā- נשׁק kiss
לִּ֖י llˌî לְ to
בְּנִֽי׃ bᵊnˈî בֵּן son
27:26. dixit ad eum accede ad me et da mihi osculum fili mi
He said to him: Come near me, and give me a kiss, my son.
27:26. he said to him, “Come to me and give me a kiss, my son.”
27:26. And his father Isaac said unto him, Come near now, and kiss me, my son.
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Albert Barnes: Notes on the Bible - 1834
27:26-29
He gives the kiss of paternal affection, and pronounces the benediction. It contains, first, a fertile soil. "Of the dew of heaven." An abundant measure of this was especially precious in a country where the rain is confined to two seasons of the year. "Of the fatness of the earth;" a proportion of this to match and render available the dew of heaven. "Corn and wine," the substantial products, implying all the rest. Second, a numerous and powerful offspring. "Let peoples serve thee" - pre-eminence among the nations. "Be lord of thy brethren" - pre-eminence among his kindred. Isaac does not seem to have grasped the full meaning of the prediction, "The older shall serve the younger." Third, Prosperity, temporal and spiritual. He that curseth thee be cursed, and he that blesseth thee be blessed. This is the only part of the blessing that directly comprises spiritual things; and even this of a special form. It is to be recollected that it was Isaac's intention to bless Esau, and he may have felt that Esau, after all, was not to be the progenitor of the holy seed. Hence, the form of expression is vague enough to apply to temporal things, and yet sufficiently comprehensive to embrace the infliction of the ban of sin, and the diffusion of the blessing of salvation by means of the holy seed.
John Gill
27:26 And his father Isaac said unto him,.... After he had eat and drank, and the repast was over, and all were took away:
come near now, and kiss me, my son; which was desired either out of affection to him, excited by this instance of preparing such savoury and agreeable food; or else having some suspicion still, and willing to have more satisfaction before he proceeded further to bless, from the smell of his breath, and of his garments,
27:2727:27: Եւ մատեաւ համբուրեա՛ց զնա։ Եւ ա՛ռ զհոտ հանդերձից նորա. եւ օրհնեա՛ց զնա՝ եւ ասէ. Ահա՛ հոտ որդւոյ իմոյ իբրեւ զհո՛տ անդոյ լիո՛յ զոր օրհնեաց Տէր։
27 Յակոբը մօտեցաւ, համբուրեց նրան: Իսահակն առաւ նրա հագուստի հոտը եւ օրհնելով նրան՝ ասաց. «Իմ որդին Տիրոջ օրհնած բերրի արտի հոտն ունի:
27 Անիկա մօտեցաւ ու համբուրեց զանիկա եւ Իսահակ հանդերձին հոտը հոտուըտաց ու օրհնեց զանիկա եւ ըսաւ. «Ահա իմ որդիիս հոտը Տէրոջը օրհնած արտին հոտին պէս է։
Եւ մատեաւ համբուրեաց զնա. եւ առ զհոտ հանդերձից նորա, եւ օրհնեաց զնա եւ ասէ. Ահա հոտ որդւոյ իմոյ իբրեւ զհոտ անդոյ լիոյ զոր օրհնեաց Տէր:

27:27: Եւ մատեաւ համբուրեա՛ց զնա։ Եւ ա՛ռ զհոտ հանդերձից նորա. եւ օրհնեա՛ց զնա՝ եւ ասէ. Ահա՛ հոտ որդւոյ իմոյ իբրեւ զհո՛տ անդոյ լիո՛յ զոր օրհնեաց Տէր։
27 Յակոբը մօտեցաւ, համբուրեց նրան: Իսահակն առաւ նրա հագուստի հոտը եւ օրհնելով նրան՝ ասաց. «Իմ որդին Տիրոջ օրհնած բերրի արտի հոտն ունի:
27 Անիկա մօտեցաւ ու համբուրեց զանիկա եւ Իսահակ հանդերձին հոտը հոտուըտաց ու օրհնեց զանիկա եւ ըսաւ. «Ահա իմ որդիիս հոտը Տէրոջը օրհնած արտին հոտին պէս է։
zohrab-1805▾ eastern-1994▾ western am▾
27:2727: Он подошел и поцеловал его. И ощутил [Исаак] запах от одежды его и благословил его и сказал: вот, запах от сына моего, как запах от поля, которое благословил Господь;
27:27 καὶ και and; even ἐγγίσας εγγιζω get close; near ἐφίλησεν φιλεω like; fond of αὐτόν αυτος he; him καὶ και and; even ὠσφράνθη οσφραινομαι the ὀσμὴν οσμη scent τῶν ο the ἱματίων ιματιον clothing; clothes αὐτοῦ αυτος he; him καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him καὶ και and; even εἶπεν επω say; speak ἰδοὺ ιδου see!; here I am ὀσμὴ οσμη scent τοῦ ο the υἱοῦ υιος son μου μου of me; mine ὡς ως.1 as; how ὀσμὴ οσμη scent ἀγροῦ αγρος field πλήρους πληρης full ὃν ος who; what ηὐλόγησεν ευλογεω commend; acclaim κύριος κυριος lord; master
27:27 וַ wa וְ and יִּגַּשׁ֙ yyiggˌaš נגשׁ approach וַ wa וְ and יִּשַּׁק־ yyiššaq- נשׁק kiss לֹ֔ו lˈô לְ to וַ wa וְ and יָּ֛רַח yyˈāraḥ רוח be spacious אֶת־ ʔeṯ- אֵת [object marker] רֵ֥יחַ rˌêₐḥ רֵיחַ scent בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment וַֽ wˈa וְ and יְבָרֲכֵ֑הוּ yᵊvārᵃḵˈēhû ברך bless וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say רְאֵה֙ rᵊʔˌē ראה see רֵ֣יחַ rˈêₐḥ רֵיחַ scent בְּנִ֔י bᵊnˈî בֵּן son כְּ kᵊ כְּ as רֵ֣יחַ rˈêₐḥ רֵיחַ scent שָׂדֶ֔ה śāḏˈeh שָׂדֶה open field אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בֵּרֲכֹ֖ו bērᵃḵˌô ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
27:27. accessit et osculatus est eum statimque ut sensit vestimentorum illius flagrantiam benedicens ait ecce odor filii mei sicut odor agri cui benedixit DominusHe came near, and kissed him. And immediately as he smelled the fragrant smell of his garments, blessing him, he said: Behold, the smell of my son is as the smell of a plentiful field, which the Lord hath blessed.
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:
27:27. He approached and kissed him. And immediately he perceived the fragrance of his garments. And so, blessing him, he said: “Behold, the smell of my son is like the smell of a plentiful field, which the Lord has blessed.
27:27. 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:
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: Он подошел и поцеловал его. И ощутил [Исаак] запах от одежды его и благословил его и сказал: вот, запах от сына моего, как запах от поля, которое благословил Господь;
27:27
καὶ και and; even
ἐγγίσας εγγιζω get close; near
ἐφίλησεν φιλεω like; fond of
αὐτόν αυτος he; him
καὶ και and; even
ὠσφράνθη οσφραινομαι the
ὀσμὴν οσμη scent
τῶν ο the
ἱματίων ιματιον clothing; clothes
αὐτοῦ αυτος he; him
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτὸν αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
ἰδοὺ ιδου see!; here I am
ὀσμὴ οσμη scent
τοῦ ο the
υἱοῦ υιος son
μου μου of me; mine
ὡς ως.1 as; how
ὀσμὴ οσμη scent
ἀγροῦ αγρος field
πλήρους πληρης full
ὃν ος who; what
ηὐλόγησεν ευλογεω commend; acclaim
κύριος κυριος lord; master
27:27
וַ wa וְ and
יִּגַּשׁ֙ yyiggˌaš נגשׁ approach
וַ wa וְ and
יִּשַּׁק־ yyiššaq- נשׁק kiss
לֹ֔ו lˈô לְ to
וַ wa וְ and
יָּ֛רַח yyˈāraḥ רוח be spacious
אֶת־ ʔeṯ- אֵת [object marker]
רֵ֥יחַ rˌêₐḥ רֵיחַ scent
בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment
וַֽ wˈa וְ and
יְבָרֲכֵ֑הוּ yᵊvārᵃḵˈēhû ברך bless
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
רְאֵה֙ rᵊʔˌē ראה see
רֵ֣יחַ rˈêₐḥ רֵיחַ scent
בְּנִ֔י bᵊnˈî בֵּן son
כְּ kᵊ כְּ as
רֵ֣יחַ rˈêₐḥ רֵיחַ scent
שָׂדֶ֔ה śāḏˈeh שָׂדֶה open field
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בֵּרֲכֹ֖ו bērᵃḵˌô ברך bless
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
27:27. accessit et osculatus est eum statimque ut sensit vestimentorum illius flagrantiam benedicens ait ecce odor filii mei sicut odor agri cui benedixit Dominus
He came near, and kissed him. And immediately as he smelled the fragrant smell of his garments, blessing him, he said: Behold, the smell of my son is as the smell of a plentiful field, which the Lord hath blessed.
27:27. He approached and kissed him. And immediately he perceived the fragrance of his garments. And so, blessing him, he said: “Behold, the smell of my son is like the smell of a plentiful field, which the Lord has blessed.
27:27. 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:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:27: The smell of my son is as the smell of a field - The smell of these garments, the goodly raiment which had been laid up in the house, was probably occasioned by some aromatic herbs, which we may naturally suppose were laid up with the clothes; a custom which prevails in many countries to the present day. Thyme, lavender, etc., are often deposited in wardrobes, to communicate an agreeable scent, and under the supposition that the moths are thereby prevented from fretting the garments. I have often seen the leaves of aromatic plants, and sometimes whole sprigs, put in eastern MSS., to communicate a pleasant smell, and to prevent the worms from destroying them. Persons going from Europe to the East Indies put pieces of Russia leather among their clothes for the same purpose. Such a smell would lead Isaac's recollection to the fields where aromatic plants grew in abundance, and where he had often been regaled by the scent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:27: blessed: Heb 11:20
the smell of a field: A field where aromatic plants, flowers, fruits, and spices grew in abundance, with which these garments (see note on Gen 27:15) of Esau might probably have been perfumed by being laid up with them. Sol 2:13, Sol 4:11-14, Sol 7:12, Sol 7:13; Hos 14:6, Hos 14:7
which: Gen 26:12; Heb 6:7
John Gill
27:27 And he came near, and kissed him,.... Jacob came near and kissed Isaac his father:
and he smelled the smell of his raiment; which being not like the smell of a sheep coat, but of a field, might give him more full satisfaction that it was truly Esau:
and he blessed him; with his patriarchal and prophetic blessing, which here begins:
and said, see, the smell of my son is as the smell of a field which the Lord hath blessed; like a field fall of fragrant herbs, flowers, and spices, watered with the dews and rain of heaven, and so made fruitful, which emits a most, delightful odour; this may respect the scent of Esau's clothes, now on Jacob's back, which they received from the fields, which Esau continually frequented; or rather from the odoriferous herbs and fruits which were put among them in the chest, in which Rebekah had laid them up; and it may be, that whereas the goatskins on his hands and neck would be apt to send forth a rank and disagreeable smell, these might be so scented by Rebekah as to prevent that. Some render these words, "see the smell of my son, whom the Lord hath blessed (w), as the smell of a field"; and so Isaac pronounces him blessed of the Lord, as well as by himself; the sense is the same: as to the smell many interpreters consider this as a type and figure of the acceptance of believers with God, being clothed with the goodly, excellent, and desirable garment of the righteousness of Christ their elder brother, even of their persons, services, and sacrifices; which is indeed truly spiritual and evangelical; but is liable to this objection, that it makes profane Esau a type of Christ. I see not that anything can well be objected to the application of this son of Isaac's to the Messiah himself, whom he may have a special regard unto in this prophetic blessing, reading the words, "the smell of my son shall be as the smell of a field": or "my son, whom the Lord hath blessed", and came before with all the blessings of goodness, and in whom all nations shall be blessed, shall be "as the smell of a field"; all whose garments smell of myrrh, aloes, and cassia, Ps 45:8, even Isaac's principal son, that should be of his seed, of whom Jacob his present son was a type, and who was to spring from him.
(w) So Junius, Tremellius, Gesner. & Walther. apud Calov.
John Wesley
27:27 He kissed him; in token of particular affection to him. Those that are blessed of God are kissed with the kisses of his mouth, and they do by love and loyalty kiss the son, Ps 2:12. 2. He praised him. Upon occasion of the sweet smell of his garments he said, See the smell of my son is as the smell of a field which the Lord hath blessed - That is, like that of the most fragrant flowers and spices. Three things Jacob is here blessed with, Plenty, Gen 27:28. Heaven and earth concurring to make him rich. Power, Gen 27:29. Particularly dominion over his brethren, viz. Esau and his posterity. Prevalency with God, and a great interest in heaven, Cursed be every one that curseth thee - Let God be a friend to all thy friends, and an enemy to all thine enemies. Now, certainly more is comprised in this blessing than appears at first; it must amount to an entail of the promise of the Messiah: that was in the patriarchal dialect the blessing; something spiritual doubtless is included in it. First, That from him should come the Messiah, that should have a sovereign dominion on earth. See Num 24:19. Out of Jacob shall come he that shall have dominion, the star and scepter, Num 24:17. Jacob's dominion over Esau was to be only typical of this, Gen 49:10. Secondly, That from him should come the church that should be particularly owned and favoured by Heaven. It was part of the blessing of Abraham when he was first called to be the father of the faithful, Gen 12:3. I will bless them that bless thee; therefore when Isaac afterwards confirmed the blessing to Jacob, he called it the blessing of Abraham, Gen 28:4.
Robert Jamieson, A. R. Fausset and David Brown
27:27 the smell of my son is as of a field--The aromatic odors of the Syrian fields and meadows, often impart a strong fragrance to the person and clothes, as has been noticed by many travellers.
27:2827:28: Եւ տացէ քեզ Աստուած ՚ի ցօղոյ երկնից՝ եւ ՚ի պարարտութենէ երկրի, եւ բազմութիւն ցորենոյ եւ գինւոյ։
28 Թող Աստուած քեզ մաս հանի երկնքի ցօղից, երկրի պարարտութիւնից եւ ցորենի ու գինու առատութիւն պարգեւի:
28 Ուստի Աստուած տայ քեզի երկնքի ցօղէն ու երկրի պարարտութենէն եւ ցորենի ու գինիի առատութիւն.
Եւ տացէ քեզ Աստուած ի ցօղոյ երկնից եւ ի պարարտութենէ երկրի, եւ բազմութիւն ցորենոյ եւ գինւոյ:

27:28: Եւ տացէ քեզ Աստուած ՚ի ցօղոյ երկնից՝ եւ ՚ի պարարտութենէ երկրի, եւ բազմութիւն ցորենոյ եւ գինւոյ։
28 Թող Աստուած քեզ մաս հանի երկնքի ցօղից, երկրի պարարտութիւնից եւ ցորենի ու գինու առատութիւն պարգեւի:
28 Ուստի Աստուած տայ քեզի երկնքի ցօղէն ու երկրի պարարտութենէն եւ ցորենի ու գինիի առատութիւն.
zohrab-1805▾ eastern-1994▾ western am▾
27:2828: да даст тебе Бог от росы небесной и от тука земли, и множество хлеба и вина;
27:28 καὶ και and; even δῴη διδωμι give; deposit σοι σοι you ὁ ο the θεὸς θεος God ἀπὸ απο from; away τῆς ο the δρόσου δροσος the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ἀπὸ απο from; away τῆς ο the πιότητος πιοτης fatness τῆς ο the γῆς γη earth; land καὶ και and; even πλῆθος πληθος multitude; quantity σίτου σιτος wheat καὶ και and; even οἴνου οινος wine
27:28 וְ wᵊ וְ and יִֽתֶּן־ yˈitten- נתן give לְךָ֙ lᵊḵˌā לְ to הָ hā הַ the אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) מִ mi מִן from טַּל֙ ṭṭˌal טַל dew הַ ha הַ the שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens וּ û וְ and מִ mi מִן from שְׁמַנֵּ֖י šᵊmannˌê שָׁמָן fat הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and רֹ֥ב rˌōv רֹב multitude דָּגָ֖ן dāḡˌān דָּגָן corn וְ wᵊ וְ and תִירֹֽשׁ׃ ṯîrˈōš תִּירֹושׁ wine
27:28. det tibi Deus de rore caeli et de pinguedine terrae abundantiam frumenti et viniGod give thee of the dew of heaven, and of the fatness of the earth, abundance of corn and wine.
28. And God give thee of the dew of heaven, And of the fatness of the earth, And plenty of corn and wine:
27:28. May God give to you, from the dew of heaven and from the fatness of the earth, an abundance of grain and wine.
27:28. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:

28: да даст тебе Бог от росы небесной и от тука земли, и множество хлеба и вина;
27:28
καὶ και and; even
δῴη διδωμι give; deposit
σοι σοι you
ο the
θεὸς θεος God
ἀπὸ απο from; away
τῆς ο the
δρόσου δροσος the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
πιότητος πιοτης fatness
τῆς ο the
γῆς γη earth; land
καὶ και and; even
πλῆθος πληθος multitude; quantity
σίτου σιτος wheat
καὶ και and; even
οἴνου οινος wine
27:28
וְ wᵊ וְ and
יִֽתֶּן־ yˈitten- נתן give
לְךָ֙ lᵊḵˌā לְ to
הָ הַ the
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
מִ mi מִן from
טַּל֙ ṭṭˌal טַל dew
הַ ha הַ the
שָּׁמַ֔יִם ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
מִ mi מִן from
שְׁמַנֵּ֖י šᵊmannˌê שָׁמָן fat
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
רֹ֥ב rˌōv רֹב multitude
דָּגָ֖ן dāḡˌān דָּגָן corn
וְ wᵊ וְ and
תִירֹֽשׁ׃ ṯîrˈōš תִּירֹושׁ wine
27:28. det tibi Deus de rore caeli et de pinguedine terrae abundantiam frumenti et vini
God give thee of the dew of heaven, and of the fatness of the earth, abundance of corn and wine.
27:28. May God give to you, from the dew of heaven and from the fatness of the earth, an abundance of grain and wine.
27:28. Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:28: God give thee of the dew of heaven - Bp. Newton's view of these predictions is so correct and appropriate, as to leave no wish for any thing farther on the subject.
"It is here foretold, and in Gen 27:39, of these two brethren, that as to situation, and other temporal advantages, they should be much alike. It was said to Jacob: God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine; and much the same is said to Esau, Gen 27:39 : Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above. The spiritual blessing, or the promise of the blessed seed, could be given only to One; but temporal good things might be imparted to both. Mount Seir, and the adjacent country, was at first in the possession of the Edomites; they afterwards extended themselves farther into Arabia, and into the southern parts of Judea. But wherever they were situated, we find in fact that the Edomites, in temporal advantages, were little inferior to the Israelites. Esau had cattle and beasts and substance in abundance, and he went to dwell in Seir of his own accord; but he would hardly have removed thither with so many cattle, had it been such a barren and desolate country as some would represent it. The Edomites had dukes and kings reigning over them, while the Israelites were slaves in Egypt. When the Israelites, on their return, desired leave to pass through the territories of Edom, it appears that the country abounded with Fruitful Fields and Vineyards: Let us pass, I pray thee, through thy country; we will not pass through the fields, or through the vineyards, neither will we drink of the water of the wells; Num 20:17. And the prophecy of Malachi, which is generally alleged as a proof of the barrenness of the country, is rather a proof of the contrary: I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness, Mal 1:3; for this implies that the country was fruitful before, and that its present unfruitfulness was rather an effect of war, than any natural defect in the soil. If the country is unfruitful now, neither is Judea what it was formerly." As there was but little rain in Judea, except what was termed the early rain, which fell about the beginning of spring, and the latter rain, which fell about September, the lack of this was supplied by the copious dews which fell both morning and evening, or rather through the whole of the night. And we may judge, says Calmet, of the abundance of those dews by what fell on Gideon's fleece, Jdg 6:38, which being wrung filled a bowl. And Hushal compares an army ready to fall upon its enemies to a dew falling on the ground, Sa2 17:12, which gives us the idea that this fluid fell in great profusion, so as to saturate every thing. Travellers in these countries assure us that the dews fall there in an extraordinary abundance.
The fatness of the earth - What Homer calls ουθαρ αρουρης, Ilias ix., 141, and Virgil uber glebae, Aeneid i., 531, both signifying a soil naturally fertile. Under this, therefore, and the former expressions, Isaac wishes his son all the blessings which a plentiful country can produce; for, as Le Clerc rightly observes, if the dews and seasonable rains of heaven fall upon a fruitful soil, nothing but human industry is wanting to the plentiful enjoyment of all temporal good things. Hence they are represented in the Scripture as emblems of prosperity, of plenty, and of the blessing of God, Deu 33:13, Deu 33:28; Mic 5:7; Zac 8:12; and, on the other hand, the withholding of these denotes barrenness, distress, and the curse of God; Sa2 1:21. See Dodd.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:28: of the dew: Deu 11:11, Deu 11:12, Deu 32:2, Deu 33:13, Deu 33:28; Sa2 1:21; Kg1 17:1; Psa 65:9-13, Psa 133:3; Isa 45:8; Jer 14:22; Hos 14:5-7; Mic 5:7; Heb 11:20
the fatness: Gen 27:39, Gen 45:18, Gen 49:20; Num 13:20; Psa 36:8; Rom 11:17
plenty: Deu 7:13, Deu 8:7-9, Deu 33:28; Jos 5:6; Kg1 5:11; Ch2 2:10; Psa 65:9, Psa 65:13; Psa 104:15; Joe 2:19; Zac 9:17
John Gill
27:28 Therefore God give thee of the dew of heaven,.... Or "shall" or "will give thee" (x), seeing he was blessed of God, and the blessed seed should spring from him, as well as his posterity should inherit the land of Canaan; for this is said rather by way of prophecy than wish, and so all that follow; and the dew of heaven is the rather mentioned, not only because that makes the earth fruitful on which it plentifully falls, but likewise because the land of Canaan, the portion of Jacob's posterity, much needed it, and had it, for rain fell there but seldom, only twice a year, in spring and autumn; and between these two rains, the one called the former, the other the latter rain, the land was impregnated and made fruitful by plentiful dews; and these signified figuratively both the doctrines and blessings of grace, which all Jacob's spiritual offspring, such as are Israelites indeed, are partakers of, and especially under the Gospel dispensation, see Deut 32:2,
and the fatness of the earth, and plenty of corn and wine; and such the land of Canaan was, a fat and fertile land, abounding with all good things, see Deut 8:8; by which are figured the plenty of Gospel provisions, the word and ordinances, which God has given to his Jacob and Israel in all ages, as he has not given to other people, and especially in the times of the Messiah, Jacob's eminent seed and son, see Ps 147:19.
(x) "dabit ergo tibi", Schmidt; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
27:28 THE BLESSING. (Gen. 27:28-46)
God give thee of the dew of heaven--To an Oriental mind, this phraseology implied the highest flow of prosperity. The copious fall of dew is indispensable to the fruitfulness of lands, which would be otherwise arid and sterile through the violent heat; and it abounds most in hilly regions, such as Canaan, hence called the "fat land" (Neh 9:25, Neh 9:35).
plenty of corn and wine--Palestine was famous for vineyards, and it produced varieties of corn, namely, wheat, barley, oats, and rye.
27:2927:29: Եւ ծառայեսցեն քեզ ազգք. եւ երկի՛ր պագցեն քեզ իշխանք. եւ եղիցես տէ՛ր եղբօր քում, եւ երկիր պագցեն քեզ որդիք հօր քոյ. որ անիծանիցէ զքեզ՝ անիծեա՛լ լիցի. եւ որ օրհնեսցէ զքեզ՝ օրհնեա՛լ։
29 Թող քեզ ծառայեն ժողովուրդները, եւ իշխանները թող քեզ երկրպագեն: Քո եղբօր տէրը լինես, թող քեզ երկրպագեն քո հօր որդիները: Ով անիծի քեզ, ինքն անիծեալ թող լինի, իսկ ով օրհնի քեզ, ինքն օրհնեալ թող լինի»:
29 Թող ժողովուրդներ քեզի ծառայեն եւ ազգեր քեզի խոնարհութիւն ընեն. քու եղբայրներուդ տէրը եղիր եւ քու մօրդ որդիները քեզի խոնարհութիւն ընեն. քեզ անիծողը անիծեալ ըլլայ ու քեզ օրհնողը՝ օրհնեալ»։
Եւ ծառայեսցեն քեզ ազգք, եւ երկիր պագցեն քեզ իշխանք. եւ եղիցես տէր եղբօր քում, եւ երկիր պագցեն քեզ որդիք [358]հօր քո. որ անիծանիցէ զքեզ` անիծեալ լիցի, եւ որ օրհնեսցէ զքեզ` օրհնեալ:

27:29: Եւ ծառայեսցեն քեզ ազգք. եւ երկի՛ր պագցեն քեզ իշխանք. եւ եղիցես տէ՛ր եղբօր քում, եւ երկիր պագցեն քեզ որդիք հօր քոյ. որ անիծանիցէ զքեզ՝ անիծեա՛լ լիցի. եւ որ օրհնեսցէ զքեզ՝ օրհնեա՛լ։
29 Թող քեզ ծառայեն ժողովուրդները, եւ իշխանները թող քեզ երկրպագեն: Քո եղբօր տէրը լինես, թող քեզ երկրպագեն քո հօր որդիները: Ով անիծի քեզ, ինքն անիծեալ թող լինի, իսկ ով օրհնի քեզ, ինքն օրհնեալ թող լինի»:
29 Թող ժողովուրդներ քեզի ծառայեն եւ ազգեր քեզի խոնարհութիւն ընեն. քու եղբայրներուդ տէրը եղիր եւ քու մօրդ որդիները քեզի խոնարհութիւն ընեն. քեզ անիծողը անիծեալ ըլլայ ու քեզ օրհնողը՝ օրհնեալ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:2929: да послужат тебе народы, и да поклонятся тебе племена; будь господином над братьями твоими, и да поклонятся тебе сыны матери твоей; проклинающие тебя--прокляты; благословляющие тебя--благословенны!
27:29 καὶ και and; even δουλευσάτωσάν δουλευω give allegiance; subject σοι σοι you ἔθνη εθνος nation; caste καὶ και and; even προσκυνήσουσίν προσκυνεω worship σοι σοι you ἄρχοντες αρχων ruling; ruler καὶ και and; even γίνου γινομαι happen; become κύριος κυριος lord; master τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your καὶ και and; even προσκυνήσουσίν προσκυνεω worship σοι σοι you οἱ ο the υἱοὶ υιος son τοῦ ο the πατρός πατηρ father σου σου of you; your ὁ ο the καταρώμενός καταραομαι curse σε σε.1 you ἐπικατάρατος επικαταρατος cursed ὁ ο the δὲ δε though; while εὐλογῶν ευλογεω commend; acclaim σε σε.1 you εὐλογημένος ευλογεω commend; acclaim
27:29 יַֽעַבְד֣וּךָ yˈaʕavᵊḏˈûḵā עבד work, serve עַמִּ֗ים ʕammˈîm עַם people וְו *wᵊ וְ and יִֽשְׁתַּחֲו֤וּישׁתחו *yˈištaḥᵃwˈû חוה bow down לְךָ֙ lᵊḵˌā לְ to לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people הֱוֵ֤ה hᵉwˈē הוה become גְבִיר֙ ḡᵊvîr גְּבִיר lord לְ lᵊ לְ to אַחֶ֔יךָ ʔaḥˈeʸḵā אָח brother וְ wᵊ וְ and יִשְׁתַּחֲוּ֥וּ yištaḥᵃˌûû חוה bow down לְךָ֖ lᵊḵˌā לְ to בְּנֵ֣י bᵊnˈê בֵּן son אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother אֹרְרֶ֣יךָ ʔōrᵊrˈeʸḵā ארר curse אָר֔וּר ʔārˈûr ארר curse וּֽ ˈû וְ and מְבָרֲכֶ֖יךָ mᵊvārᵃḵˌeʸḵā ברך bless בָּרֽוּךְ׃ bārˈûḵ ברך bless
27:29. et serviant tibi populi et adorent te tribus esto dominus fratrum tuorum et incurventur ante te filii matris tuae qui maledixerit tibi sit maledictus et qui benedixerit benedictionibus repleaturAnd let peoples serve thee, and tribes worship thee: be thou lord of thy brethren, and let thy mother's children bow down before thee. Cursed be he that curseth thee: and let him that blesseth thee be filled with blessings.
29. Let peoples 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 every one that blesseth thee.
27:29. And may the peoples serve you, and may the tribes reverence you. May you be the lord of your brothers, and may your mother’s sons bow down before you. Whoever curses you, may he be cursed, and whoever blesses you, may he be filled with blessings.”
27:29. 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.
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: да послужат тебе народы, и да поклонятся тебе племена; будь господином над братьями твоими, и да поклонятся тебе сыны матери твоей; проклинающие тебя--прокляты; благословляющие тебя--благословенны!
27:29
καὶ και and; even
δουλευσάτωσάν δουλευω give allegiance; subject
σοι σοι you
ἔθνη εθνος nation; caste
καὶ και and; even
προσκυνήσουσίν προσκυνεω worship
σοι σοι you
ἄρχοντες αρχων ruling; ruler
καὶ και and; even
γίνου γινομαι happen; become
κύριος κυριος lord; master
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
καὶ και and; even
προσκυνήσουσίν προσκυνεω worship
σοι σοι you
οἱ ο the
υἱοὶ υιος son
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ο the
καταρώμενός καταραομαι curse
σε σε.1 you
ἐπικατάρατος επικαταρατος cursed
ο the
δὲ δε though; while
εὐλογῶν ευλογεω commend; acclaim
σε σε.1 you
εὐλογημένος ευλογεω commend; acclaim
27:29
יַֽעַבְד֣וּךָ yˈaʕavᵊḏˈûḵā עבד work, serve
עַמִּ֗ים ʕammˈîm עַם people
וְו
*wᵊ וְ and
יִֽשְׁתַּחֲו֤וּישׁתחו
*yˈištaḥᵃwˈû חוה bow down
לְךָ֙ lᵊḵˌā לְ to
לְאֻמִּ֔ים lᵊʔummˈîm לְאֹם people
הֱוֵ֤ה hᵉwˈē הוה become
גְבִיר֙ ḡᵊvîr גְּבִיר lord
לְ lᵊ לְ to
אַחֶ֔יךָ ʔaḥˈeʸḵā אָח brother
וְ wᵊ וְ and
יִשְׁתַּחֲוּ֥וּ yištaḥᵃˌûû חוה bow down
לְךָ֖ lᵊḵˌā לְ to
בְּנֵ֣י bᵊnˈê בֵּן son
אִמֶּ֑ךָ ʔimmˈeḵā אֵם mother
אֹרְרֶ֣יךָ ʔōrᵊrˈeʸḵā ארר curse
אָר֔וּר ʔārˈûr ארר curse
וּֽ ˈû וְ and
מְבָרֲכֶ֖יךָ mᵊvārᵃḵˌeʸḵā ברך bless
בָּרֽוּךְ׃ bārˈûḵ ברך bless
27:29. et serviant tibi populi et adorent te tribus esto dominus fratrum tuorum et incurventur ante te filii matris tuae qui maledixerit tibi sit maledictus et qui benedixerit benedictionibus repleatur
And let peoples serve thee, and tribes worship thee: be thou lord of thy brethren, and let thy mother's children bow down before thee. Cursed be he that curseth thee: and let him that blesseth thee be filled with blessings.
27:29. And may the peoples serve you, and may the tribes reverence you. May you be the lord of your brothers, and may your mother’s sons bow down before you. Whoever curses you, may he be cursed, and whoever blesses you, may he be filled with blessings.”
27:29. 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.
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jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:29: Let people serve thee - "However alike their temporal advantages were to each other," says Bp. Newton, "in all spiritual gifts and graces the younger brother was to have the superiority, was to be the happy instrument of conveying the blessing to all nations: In thee and in thy seed shall all the families of the earth be blessed; and to this are to be referred, in their full force, those expressions: Let people serve thee, and nations bow down to thee. Cursed be every one that curseth thee, and blessed be he that blesseth thee. The same promise was made to Abraham in the name of God: I will bless them that bless thee, and curse him that curseth thee, Gen 12:3; and it is here repeated to Jacob, and thus paraphrased in the Jerusalem Targum: 'He who curseth thee shall be cursed as Balaam the son of Beor; and he who blesseth thee shall be blessed as Moses the prophet, the lawgiver of Israel.' It appears that Jacob was, on the whole, a man of more religion, and believed the Divine promises more, than Esau. The posterity of Jacob likewise preserved the true religion, and the worship of one God, while the Edomites were sunk in idolatry; and of the seed of Jacob was born at last the Savior of the world. This was the peculiar privilege and advantage of Jacob, to be the happy instrument of conveying these blessings to all nations. This was his greatest superiority over Esau; and in this sense St. Paul understood and applied the prophecy: The elder shall serve the younger, Rom 9:12. The Christ, the Savior of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of fitness and expedience, and has undoubted right to dispense his favors as he shall see proper; for he says to Moses, as the apostle proceeds to argue, Rom 9:15. 'I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.' And when the Gentiles were converted to Christianity, the prophecy was fulfilled literally: Let people serve thee, and let nations bow down to thee; and will be more amply fulfilled when the fullness of the Gentiles shall come in, and all Israel shall be saved."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:29: Let people: Gen 9:25, Gen 9:26, Gen 22:17, Gen 22:18, Gen 49:8-10; 2Sam. 8:1-18, 10:1-19; Kg1 4:21; Psa 2:6-9; Psa 72:8; Isa 9:7; Dan 2:44, Dan 2:45; Rev 19:16
be lord: Gen 27:37, Gen 25:22, Gen 25:23, Gen 25:33; Sa2 8:14; Kg1 11:15, Kg1 11:16, Kg1 22:47; Ch1 5:2; Ch2 25:11-14; Psa 60:1-12 *title Psa 60:2-12; Isa 63:1-6; Mal 1:2-5; Rom 9:12
cursed: Gen 12:3; Num 22:11, Num 22:12, Num 23:8, Num 24:9; Zep 2:8, Zep 2:9; Mat 25:40, Mat 25:45
John Gill
27:29 Let people serve thee, and nations bow down to thee,.... Which was literally true in the times of Joshua and the judges, when the Canaanites were conquered and subdued, and those that remained became tributary to the Israelites; and still more so in the times of David, a son of Jacob, in the line of Judah, when the Philistines, Moabites, Syrians, Ammonites, and Edomites, became subject to him, his servants and tributaries; and yet more so in the times of the Messiah that was to spring from Jacob, and did, to whom many nations have been already subject, and all will in the latter day, Ps 72:11. And this passage is applied to the Messiah, and his times, by the Jews, in an ancient book (y) of theirs, at least said to be so. The Targum of Jonathan paraphrases it of the children of Esau or the Edomites, and of the children of Keturah; and that of Jerusalem, of the children of Esau, and of Ishmael:
be lord over thy brethren, and let thy mother's sons bow down to thee; these seem rather to be the children of Esau, Jacob's brother, and his mother's sons; the Targum of Jerusalem interprets the latter of the sons of Laban, his mother's brother, the Arabians and Syrians; which will be more fully accomplished when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ, Rev_ 11:15; who will then appear to be King of kings, and Lord of lords, Rev_ 17:14, even the King of the whole earth:
cursed be everyone that curseth thee; it signifies, that those who were the enemies of Jacob, or would be the enemies of the church and people of God, his spiritual Israel, and of the Messiah, would be reckoned the enemies of God, and treated as such:
and blessed be he that blesseth thee; and that those that were his friends, and the friends of the people of God, and heartily wish well to the interest of Christ, these should be accounted the friends of God, and be used as such. The same blessing is pronounced on Abraham the grandfather of Jacob, Gen 12:3.
(y) Zohar in Gen. fol. 84. 4.
Robert Jamieson, A. R. Fausset and David Brown
27:29 Let people serve thee--fulfilled in the discomfiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national establishment in the promised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity.
27:3027:30: Եւ եղեւ յետ դադարելոյն Իսահակայ յօրհնելոյ անտի զՅակոբ զորդի իւր. իբրեւ ե՛լ Յակոբ յերեսաց Իսահակայ հօր իւրոյ. եւ եկն Եսաւ եղբայր նորա յորսոյ։
30 Երբ Իսահակը իր որդի Յակոբին օրհնելը վերջացրեց, եւ Յակոբը գնաց իր հայր Իսահակի մօտից, որսից եկաւ նրա եղբայր Եսաւը:
30 Երբ Իսահակ դադարեցաւ Յակոբը օրհնելէ ու հազիւ թէ Յակոբ իր հօրը Իսահակին առջեւէն ելեր էր, անոր եղբայրը Եսաւ որսէն եկաւ։
Եւ եղեւ յետ դադարելոյն Իսահակայ յօրհնելոյ անտի զՅակոբ զորդի իւր, իբրեւ ել Յակոբ յերեսաց Իսահակայ հօր իւրոյ, եւ եկն Եսաւ եղբայր նորա յորսոյ:

27:30: Եւ եղեւ յետ դադարելոյն Իսահակայ յօրհնելոյ անտի զՅակոբ զորդի իւր. իբրեւ ե՛լ Յակոբ յերեսաց Իսահակայ հօր իւրոյ. եւ եկն Եսաւ եղբայր նորա յորսոյ։
30 Երբ Իսահակը իր որդի Յակոբին օրհնելը վերջացրեց, եւ Յակոբը գնաց իր հայր Իսահակի մօտից, որսից եկաւ նրա եղբայր Եսաւը:
30 Երբ Իսահակ դադարեցաւ Յակոբը օրհնելէ ու հազիւ թէ Յակոբ իր հօրը Իսահակին առջեւէն ելեր էր, անոր եղբայրը Եսաւ որսէն եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:3030: Как скоро совершил Исаак благословение над Иаковом, и как только вышел Иаков от лица Исаака, отца своего, Исав, брат его, пришел с ловли своей.
27:30 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τὸ ο the παύσασθαι παυω stop Ισαακ ισαακ Isaak εὐλογοῦντα ευλογεω commend; acclaim Ιακωβ ιακωβ Iakōb; Iakov τὸν ο the υἱὸν υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐγένετο γινομαι happen; become ὡς ως.1 as; how ἐξῆλθεν εξερχομαι come out; go out Ιακωβ ιακωβ Iakōb; Iakov ἀπὸ απο from; away προσώπου προσωπον face; ahead of Ισαακ ισαακ Isaak τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even Ησαυ ησαυ Ēsau; Isav ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ἦλθεν ερχομαι come; go ἀπὸ απο from; away τῆς ο the θήρας θηρα hunt; game
27:30 וַ wa וְ and יְהִ֗י yᵊhˈî היה be כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כִּלָּ֣ה killˈā כלה be complete יִצְחָק֮ yiṣḥāq יִצְחָק Isaac לְ lᵊ לְ to בָרֵ֣ךְ vārˈēḵ ברך bless אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob וַ wa וְ and יְהִ֗י yᵊhˈî היה be אַ֣ךְ ʔˈaḵ אַךְ only יָצֹ֤א yāṣˈō יצא go out יָצָא֙ yāṣˌā יצא go out יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob מֵ mē מִן from אֵ֥ת ʔˌēṯ אֵת together with פְּנֵ֖י pᵊnˌê פָּנֶה face יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau אָחִ֔יו ʔāḥˈiʸw אָח brother בָּ֖א bˌā בוא come מִ mi מִן from צֵּידֹֽו׃ ṣṣêḏˈô צַיִד hunting
27:30. vix Isaac sermonem impleverat et egresso Iacob foras venit EsauIsaac had scarce ended his words, when, Jacob being now gone out abroad, Esau came,
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.
27:30. Scarcely had Isaac completed his words, and Jacob departed, when Esau arrived.
27:30. 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.
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: Как скоро совершил Исаак благословение над Иаковом, и как только вышел Иаков от лица Исаака, отца своего, Исав, брат его, пришел с ловли своей.
27:30
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τὸ ο the
παύσασθαι παυω stop
Ισαακ ισαακ Isaak
εὐλογοῦντα ευλογεω commend; acclaim
Ιακωβ ιακωβ Iakōb; Iakov
τὸν ο the
υἱὸν υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἐγένετο γινομαι happen; become
ὡς ως.1 as; how
ἐξῆλθεν εξερχομαι come out; go out
Ιακωβ ιακωβ Iakōb; Iakov
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Ισαακ ισαακ Isaak
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
Ησαυ ησαυ Ēsau; Isav
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ἦλθεν ερχομαι come; go
ἀπὸ απο from; away
τῆς ο the
θήρας θηρα hunt; game
27:30
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
כִּלָּ֣ה killˈā כלה be complete
יִצְחָק֮ yiṣḥāq יִצְחָק Isaac
לְ lᵊ לְ to
בָרֵ֣ךְ vārˈēḵ ברך bless
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
אַ֣ךְ ʔˈaḵ אַךְ only
יָצֹ֤א yāṣˈō יצא go out
יָצָא֙ yāṣˌā יצא go out
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
מֵ מִן from
אֵ֥ת ʔˌēṯ אֵת together with
פְּנֵ֖י pᵊnˌê פָּנֶה face
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau
אָחִ֔יו ʔāḥˈiʸw אָח brother
בָּ֖א bˌā בוא come
מִ mi מִן from
צֵּידֹֽו׃ ṣṣêḏˈô צַיִד hunting
27:30. vix Isaac sermonem impleverat et egresso Iacob foras venit Esau
Isaac had scarce ended his words, when, Jacob being now gone out abroad, Esau came,
27:30. Scarcely had Isaac completed his words, and Jacob departed, when Esau arrived.
27:30. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-32: Рассказ о благословении Исава изложен не менее рельефно; вместе с тем еще более возвышается преимущество благословения Иакова над благословением Исава: такому впечатлению служат все подробности рассказа. Так, по святому Иоанну Златоусту, «кто не изумится промышлению Божию в том, что Исав не прежде пришел с ловли, как уже цель этого умысла была достигнута, и Иаков, получив благословение от отца, вышел от него?» (Бес. на Быт 53, с. 569). По раввинам, Исав пришел непосредственно после выхода Иакова.

Обстановка беседы Исава с отцом напоминает беседу Иакова, только, по замечанию Раши, приглашение Исавом отца к столу звучит (ст. 31) грубее, чем подобное же приглашение (ст. 19) Иакова (в евр., LХХ и в слав. глагол встать здесь — в 3-м л., а в 19: ст. — во 2-м).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
30-40: The Blessing Pronounced on Jacob and Esau.B. C. 1760.
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. 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. 32 And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn 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. 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. 35 And he said, Thy brother came with subtlety, and hath taken away thy blessing. 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? 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? 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. 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; 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.
Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb. xii. 17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, v. 31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, v. 34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (v. 38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, v. 33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb. xi. 20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. ix. 16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, v. 11. The Jews, like Esau, hunted after the law of righteousness (v. 31), yet missed of the blessing of righteousness, because they sought it by the works of the law (v. 32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Matt. xi. 12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (v. 36), and conceived malice against him for what he had now done, v. 41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Prov. i. 28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luke xiii. 25-27. O that we would therefore, in this our day, know the things that belong to our peace!
II. Here is a common blessing bestowed upon Esau.
1. This he desired: Bless me also, v. 34. Hast thou not reserved a blessing for me? v. 36. Note, (1.) The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luke xiii. 24. (2.) It is the folly of most men that they are willing to take up with any good (Ps. iv. 6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing."
2. This he had; and let him make his best of it, v. 39, 40.
(1.) It was a good thing, and better than he deserved. It was promised him, [1.] That he should have a competent livelihood--the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it. [2.] That by degrees he should recover his liberty. If Jacob must rule (v. 29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (2 Kings viii. 20, 22) when the Edomites revolted.
(2.) Yet it was far short of Jacob's blessing. For him God had reserved some better thing. [1.] In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, v. 28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (v. 27), so was not Esau.
Albert Barnes: Notes on the Bible - 1834
27:30-41
Esau's blessing. Esau comes in, but it is too late. "Who then?" The whole illusion is dispelled from the mind of Isaac. "Yea, blessed he shall be." Jacob had no doubt perpetrated a fraud, at the instigation of his mother; and if Esau had been worthy in other respects, and above all if the blessing had been designed for him, its bestowment on another would have been either pRev_ented or regarded as null and void. But Isaac now felt that, whatever was the misconduct of Jacob in interfering, and especially in employing unworthy means to accomplish his end, he himself was culpable in allowing carnal considerations to draw his preference to Esau, who was otherwise unworthy. He knew too that the paternal benediction flowed not from the bias of the parent, but from the Spirit of God guiding his will, and therefore when so pronounced could not be Rev_oked. Hence, he was now convinced that it was the design of Providence that the spiritual blessing should fall on the line of Jacob. The grief of Esau is distressing to witness, especially as he had been comparatively blameless in this particular instance. But still it is to be remembered that his heart had not been open to the paramount importance of spiritual things. Isaac now perceives that Jacob has gained the blessing by deceit. Esau marks the propriety of his name, the wrestler who trips up the heel, and pleads pathetically for at least some blessing. His father enumerates what he has done for Jacob, and asks what more he can do for Esau; who then exclaims, "Hast thou but one blessing?"
Carl Friedrich Keil and Franz Delitzsch
27:30
Jacob had hardly left his father, after receiving the blessing (יצא אך, was only gone out), when Esau returned and came to Isaac, with the game prepared, to receive the blessing. The shock was inconceivable which Isaac received, when he found that he had blessed another, and not Esau-that, in fact, he had blessed Jacob. At the same time he neither could nor would, either curse him on account of the deception which he had practised, or withdraw the blessing imparted. For he could not help confessing to himself that he had sinned and brought the deception upon himself by his carnal preference for Esau. Moreover, the blessing was not a matter of subjective human affection, but a right entrusted by the grace of God to paternal supremacy and authority, in the exercise of which the person blessing, being impelled and guided by a higher authority, imparted to the person to be blest spiritual possessions and powers, which the will of man could not capriciously withdraw. Regarding this as the meaning of the blessing, Isaac necessarily saw in what had taken place the will of God, which had directed to Jacob the blessing that he had intended for Esau. He therefore said, "I have blessed him; yea, he will be (remain) blessed" (cf. Heb 12:17). Even the great and bitter lamentation into which Esau broke out could not change his father's mind. To his entreaty in Gen 27:34, "Bless me, even me also, O my father!" he replied, "Thy brother came with subtilty, and hath taken away thy blessing." Esau answered, "Is it that (הכי) they have named him Jacob (overreacher), and he has overreached me twice?" i.e., has he received the name Jacob from the fact that he has twice outwitted me? הכי is used "when the cause is not rightly known" (cf. Gen 29:15). To his further entreaty, "Hast thou not reserved a blessing for me?" (אצל, lit., to lay aside), Isaac repeated the substance of the blessing given to Jacob, and added, "and to thee (לכה for לך as in Gen 3:9), now, what can I do, my son?" When Esau again repeated, with tears, the entreaty that Isaac would bless him also, the father gave him a blessing (Gen 27:39, Gen 27:40), but one which, when compared with the blessing of Jacob, was to be regarded rather as "a modified curse," and which is not even described as a blessing, but "introduced a disturbing element into Jacob's blessing, a retribution for the impure means by which he had obtained it." "Behold," it states, "from the fat fields of the earth will thy dwelling be, and from the dew of heaven from above." By a play upon the words Isaac uses the same expression as in Gen 27:28, "from the fat fields of the earth, and from the dew," but in the opposite sense, מן being partitive there, and privative here, "from = away from." The context requires that the words should be taken thus, and not in the sense of "thy dwelling shall partake of the fat of the earth and the dew of heaven" (Vulg., Luth., etc.).
(Note: I cannot discover, however, in Mal 1:3 an authentic proof of the privative meaning, as Kurtz and Delitzsch do, since the prophet's words, "I have hated Esau, and laid his mountains and his heritage waste," are not descriptive of the natural condition of Idumaea, but of the desolation to which the land was given up.)
Since Isaac said (Gen 27:37) he had given Jacob the blessing of the super-abundance of corn and wine, he could not possibly promise Esau also fat fields and the dew of heaven. Nor would this agree with the words which follows, "By thy sword wilt thou live." Moreover, the privative sense of מן is thoroughly poetical (cf. 2Kings 1:22; Job 11:15, etc.). The idea expressed in the words, therefore, was that the dwelling-place of Esau would be the very opposite of the land of Canaan, viz., an unfruitful land. This is generally the condition of the mountainous country of Edom, which, although not without its fertile slopes and valleys, especially in the eastern portion (cf. Robinson, Pal. ii. p. 552), is thoroughly waste and barren in the western; so that Seetzen says it consists of "the most desolate and barren mountains probably in the world."
The mode of life and occupation of the inhabitants were adapted to the country. "By (lit., on) thy sword thou wilt live;" i.e., thy maintenance will depend on the sword (על as in Deut 8:3 cf. Is 28:16), "live by war, rapine, and freebooting" (Knobel). "And thy brother thou wilt serve; yet it will come to pass, as (כּאשׁר, lit., in proportion as, cf. Num 27:14) thou shakest (tossest), thou wilt break his yoke from thy neck." רוּד, "to rove about" (Jer 2:31; Hos 12:1), Hiphil "to cause (the thoughts) to rove about" (Ps 55:3); but Hengstenberg's rendering is the best here, viz., "to shake, sc., the yoke." In the wild, sport-loving Esau there was aptly prefigured the character of his posterity. Josephus describes the Idumaean people as "a tumultuous and disorderly nation, always on the watch on every motion, delighting in mutations" (Whiston's tr.: de bell Judg 4; 1:1-21:25; 1). The mental eye of the patriarch discerned in the son his whole future family in its attitude to its brother-nation, and he promised Edom, not freedom from the dominion of Israel (for Esau was to serve his brother, as Jehovah had predicted before their birth), but only a repeated and not unsuccessful struggle for freedom. And so it was; the historical relation of Edom to Israel assumed the form of a constant reiteration of servitude, revolt, and reconquest. After a long period of independence at the first, the Edomites were defeated by Saul (1Kings 14:47) and subjugated by David (2Kings 8:14); and, in spite of an attempt at revolt under Solomon (3Kings 11:14.), they remained subject to the kingdom of Judah until the time of Joram, when they rebelled. They were subdued again by Amaziah (4Kings 14:7; 2Chron 25:11.), and remained in subjection under Uzziah and Jotham (4Kings 14:22; 2Chron 26:2). It was not till the reign of Ahaz that they shook the yoke of Judah entirely off (4Kings 16:6; 2Chron 28:17), without Judah being ever able to reduce them again. At length, however, they were completely conquered by John Hyrcanus about b.c. 129, compelled to submit to circumcision, and incorporated in the Jewish state (Josephus, Ant. xiii. 9, 1, xv. 7, 9). At a still later period, through Antipater and Herod, they established an Idumaean dynasty over Judea, which lasted till the complete dissolution of the Jewish state.
Thus the words of Isaac to his two sons were fulfilled-words which are justly said to have been spoken "in faith concerning things to come" (Heb 11:20). For the blessing was a prophecy, and that not merely in the case of Esau, but in that of Jacob also; although Isaac was deceived with regard to the person of the latter. Jacob remained blessed, therefore, because, according to the predetermination of God, the elder was to serve the younger; but the deceit by which his mother prompted him to secure the blessing was never approved. On the contrary, the sin was followed by immediate punishment. Rebekah was obliged to send her pet son into a foreign land, away from his father's house, and in an utterly destitute condition. She did not see him for twenty years, even if she lived till his return, and possibly never saw again. Jacob had to atone for his sin against both brother and father by a long and painful exile, in the midst of privation, anxiety, fraud, and want. Isaac was punished for retaining his preference for Esau, in opposition to the revealed will of Jehovah, by the success of Jacob's stratagem; and Esau for his contempt of the birthright, by the loss of the blessing of the first-born. In this way a higher hand prevailed above the acts of sinful men, bringing the counsel and will of Jehovah to eventual triumph, in opposition to human thought and will.
John Gill
27:30 And it came to pass, as soon as Isaac had made an end of,
blessing Jacob,.... So that he had the whole entire blessing, and nothing wanting; and takes in blessings of all sorts, temporal, spiritual, and eternal, of which the land of Canaan, and the fruits of it, were typical:
and Jacob was yet scarce gone out from the presence of Isaac his father; which no doubt he made haste to do, as soon as he had got the blessing; partly to avoid his brother, whom he might expect to come in every moment, and partly to relate to his mother the success he had met with: or "scarce in going out was gone out" (z), was just gone out, and that was all; the Targum of Jonathan says, he was gone about two hands' breadths; that is, out of the door of his father's tent, which was a small space indeed. Jarchi interprets this doubling of the word, of the one going out and the other coming in at the same time; but Ainsworth more rightly observes, that it makes the matter the more remarkable, touching God's providence herein:
that Esau his brother came in from his hunting; and not only was come out of the field from hunting, but had been at home some time, and had dressed what he had caught in hunting, and was just coming in with it to his father, as appears from Gen 27:31.
(z) "tantum, vel vix exeundo exierat", Montanus, Piscator, Vatablus, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
27:30 Esau came in from his hunting--Scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be imagined--the astonishment, alarm, and sorrow of the one; the disappointment and indignation of the other. But a moment's reflection convinced the aged patriarch that the transfer of the blessing was "of the Lord," and now irrevocable. The importunities of Esau, however, overpowered him; and as the prophetic afflatus was upon the patriarch, he added what was probably as pleasing to a man of Esau's character as the other would have been.
27:3127:31: Արար եւ նա՛ խորտիկս, եւ մատոյց հօր իւրում. եւ ասէ ցհայր իւր. Յարիցէ՛ հայր իմ, եւ կերիցէ յորսոյ որդւոյ իւրոյ՝ զի օրհնեսցէ՛ զիս անձն քո։
31 Սա եւս խորտիկներ պատրաստեց եւ մատուցելով իր հօրը՝ ասաց. «Թող վեր կենայ իմ հայրը, ուտի իր որդու որսից, որպէսզի օրհնի ինձ»:
31 Ան ալ խորտիկներ պատրաստեց ու իր հօրը բերաւ եւ իր հօրը ըսաւ. «Թող իմ հայրս ելլէ ու իր որդիին որսէն ուտէ, որպէս զի քու հոգիդ զիս օրհնէ»։
Արար եւ նա խորտիկս, եւ մատոյց հօր իւրում, եւ ասէ ցհայր իւր. Յարիցէ հայր իմ եւ կերիցէ յորսոյ որդւոյ իւրոյ, զի օրհնեսցէ զիս անձն քո:

27:31: Արար եւ նա՛ խորտիկս, եւ մատոյց հօր իւրում. եւ ասէ ցհայր իւր. Յարիցէ՛ հայր իմ, եւ կերիցէ յորսոյ որդւոյ իւրոյ՝ զի օրհնեսցէ՛ զիս անձն քո։
31 Սա եւս խորտիկներ պատրաստեց եւ մատուցելով իր հօրը՝ ասաց. «Թող վեր կենայ իմ հայրը, ուտի իր որդու որսից, որպէսզի օրհնի ինձ»:
31 Ան ալ խորտիկներ պատրաստեց ու իր հօրը բերաւ եւ իր հօրը ըսաւ. «Թող իմ հայրս ելլէ ու իր որդիին որսէն ուտէ, որպէս զի քու հոգիդ զիս օրհնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3131: Приготовил и он кушанье, и принес отцу своему, и сказал отцу своему: встань, отец мой, и поешь дичи сына твоего, чтобы благословила меня душа твоя.
27:31 καὶ και and; even ἐποίησεν ποιεω do; make καὶ και and; even αὐτὸς αυτος he; him ἐδέσματα εδεσμα and; even προσήνεγκεν προσφερω offer; bring to τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him καὶ και and; even εἶπεν επω say; speak τῷ ο the πατρί πατηρ father ἀναστήτω ανιστημι stand up; resurrect ὁ ο the πατήρ πατηρ father μου μου of me; mine καὶ και and; even φαγέτω εσθιω eat; consume τῆς ο the θήρας θηρα hunt; game τοῦ ο the υἱοῦ υιος son αὐτοῦ αυτος he; him ὅπως οπως that way; how εὐλογήσῃ ευλογεω commend; acclaim με με me ἡ ο the ψυχή ψυχη soul σου σου of you; your
27:31 וַ wa וְ and יַּ֤עַשׂ yyˈaʕaś עשׂה make גַּם־ gam- גַּם even הוּא֙ hû הוּא he מַטְעַמִּ֔ים maṭʕammˈîm מַטְעַמִּים savoury food וַ wa וְ and יָּבֵ֖א yyāvˌē בוא come לְ lᵊ לְ to אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to אָבִ֗יו ʔāvˈiʸw אָב father יָקֻ֤ם yāqˈum קום arise אָבִי֙ ʔāvˌî אָב father וְ wᵊ וְ and יֹאכַל֙ yōḵˌal אכל eat מִ mi מִן from צֵּ֣יד ṣṣˈêḏ צַיִד hunting בְּנֹ֔ו bᵊnˈô בֵּן son בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way תְּבָרֲכַ֥נִּי tᵊvārᵃḵˌannî ברך bless נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
27:31. coctosque de venatione cibos intulit patri dicens surge pater mi et comede de venatione filii tui ut benedicat mihi anima tuaAnd brought in to his father meats, made of what he had taken in hunting, saying: Arise, my father, and eat of thy son's venison; that thy soul may bless me.
31. And he also made savoury meat, and brought it unto his father; and he said unto his father, Let my father arise, and eat of his son’s venison, that thy soul may bless me.
27:31. And he brought his father foods cooked from his hunting, saying, “Arise, my father, and eat from your son’s hunting, so that your soul may bless me.”
27:31. 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.
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: Приготовил и он кушанье, и принес отцу своему, и сказал отцу своему: встань, отец мой, и поешь дичи сына твоего, чтобы благословила меня душа твоя.
27:31
καὶ και and; even
ἐποίησεν ποιεω do; make
καὶ και and; even
αὐτὸς αυτος he; him
ἐδέσματα εδεσμα and; even
προσήνεγκεν προσφερω offer; bring to
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπεν επω say; speak
τῷ ο the
πατρί πατηρ father
ἀναστήτω ανιστημι stand up; resurrect
ο the
πατήρ πατηρ father
μου μου of me; mine
καὶ και and; even
φαγέτω εσθιω eat; consume
τῆς ο the
θήρας θηρα hunt; game
τοῦ ο the
υἱοῦ υιος son
αὐτοῦ αυτος he; him
ὅπως οπως that way; how
εὐλογήσῃ ευλογεω commend; acclaim
με με me
ο the
ψυχή ψυχη soul
σου σου of you; your
27:31
וַ wa וְ and
יַּ֤עַשׂ yyˈaʕaś עשׂה make
גַּם־ gam- גַּם even
הוּא֙ הוּא he
מַטְעַמִּ֔ים maṭʕammˈîm מַטְעַמִּים savoury food
וַ wa וְ and
יָּבֵ֖א yyāvˌē בוא come
לְ lᵊ לְ to
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
אָבִ֗יו ʔāvˈiʸw אָב father
יָקֻ֤ם yāqˈum קום arise
אָבִי֙ ʔāvˌî אָב father
וְ wᵊ וְ and
יֹאכַל֙ yōḵˌal אכל eat
מִ mi מִן from
צֵּ֣יד ṣṣˈêḏ צַיִד hunting
בְּנֹ֔ו bᵊnˈô בֵּן son
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
תְּבָרֲכַ֥נִּי tᵊvārᵃḵˌannî ברך bless
נַפְשֶֽׁךָ׃ nafšˈeḵā נֶפֶשׁ soul
27:31. coctosque de venatione cibos intulit patri dicens surge pater mi et comede de venatione filii tui ut benedicat mihi anima tua
And brought in to his father meats, made of what he had taken in hunting, saying: Arise, my father, and eat of thy son's venison; that thy soul may bless me.
27:31. And he brought his father foods cooked from his hunting, saying, “Arise, my father, and eat from your son’s hunting, so that your soul may bless me.”
27:31. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:31: eat: Gen 27:4
John Gill
27:31 And he also made savoury meat, and brought it unto his father,.... Which was made of real venison, or of creatures taken in hunting, and not like Jacob's, made of other flesh, in imitation of it; for what the Jewish writers (a) say is not to be regarded, that he was hindered from getting true venison, by angels loosing the deer he bound; still less what the Targum of Jonathan says, that he killed a dog, made savoury meat of it, and brought it to his father:
and said unto his father, let my father arise, and eat of his son's venison, that thy soul may bless me; this address is made by Esau to his father in a very respectful manner, as became a dutiful son to an aged and honoured parent; who in obedience to his command had prepared agreeable food for him, and now brought it to him, in order to receive his blessing, which he had himself proposed to give him upon it.
(a) Bereshit Rabba, sect. 67. fol. 59. 3.
27:3227:32: Եւ ասէ ցնա Իսահակ հայր իւր. Ո՞վ ես դու։ Եւ նա ասէ. Ե՛ս եմ որդին քո անդրանիկ Եսաւ։
32 Եսաւի հայր Իսահակը հարցրեց նրան. «Ո՞վ ես դու»: Սա պատասխանեց. «Ես Եսաւն եմ՝ քո անդրանիկ որդին»:
32 Անոր հայրը Իսահակ ըսաւ անոր. «Դուն ո՞վ ես»։ Եւ անիկա ըսաւ. «Ես քու որդիդ, քու անդրանիկդ, Եսաւն եմ»։
Եւ ասէ ցնա Իսահակ հայր իւր. Ո՞վ ես դու: Եւ նա ասէ. Ես եմ որդին քո անդրանիկ Եսաւ:

27:32: Եւ ասէ ցնա Իսահակ հայր իւր. Ո՞վ ես դու։ Եւ նա ասէ. Ե՛ս եմ որդին քո անդրանիկ Եսաւ։
32 Եսաւի հայր Իսահակը հարցրեց նրան. «Ո՞վ ես դու»: Սա պատասխանեց. «Ես Եսաւն եմ՝ քո անդրանիկ որդին»:
32 Անոր հայրը Իսահակ ըսաւ անոր. «Դուն ո՞վ ես»։ Եւ անիկա ըսաւ. «Ես քու որդիդ, քու անդրանիկդ, Եսաւն եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3232: Исаак же, отец его, сказал ему: кто ты? Он сказал: я сын твой, первенец твой, Исав.
27:32 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Ισαακ ισαακ Isaak ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him τίς τις.1 who?; what? εἶ ειμι be σύ συ you ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἐγώ εγω I εἰμι ειμι be ὁ ο the υἱός υιος son σου σου of you; your ὁ ο the πρωτότοκος πρωτοτοκος firstborn Ησαυ ησαυ Ēsau; Isav
27:32 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say לֹ֛ו lˈô לְ to יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac אָבִ֖יו ʔāvˌiʸw אָב father מִי־ mî- מִי who אָ֑תָּה ʔˈāttā אַתָּה you וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אֲנִ֛י ʔᵃnˈî אֲנִי i בִּנְךָ֥ binᵊḵˌā בֵּן son בְכֹֽרְךָ֖ vᵊḵˈōrᵊḵˌā בְּכֹר first-born עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
27:32. dixitque illi Isaac quis enim es tu qui respondit ego sum primogenitus filius tuus EsauAnd Isaac said to him: Why! who art thou? He answered: I am thy firstborn son, Esau.
32. And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn, Esau.
27:32. And Isaac said to him, “But who are you?” And he answered, “I am your firstborn son, Esau.”
27:32. And Isaac his father said unto him, Who [art] thou? And he said, I [am] thy son, thy firstborn Esau.
And Isaac his father said unto him, Who [art] thou? And he said, I [am] thy son, thy firstborn Esau:

32: Исаак же, отец его, сказал ему: кто ты? Он сказал: я сын твой, первенец твой, Исав.
27:32
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Ισαακ ισαακ Isaak
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
τίς τις.1 who?; what?
εἶ ειμι be
σύ συ you
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἐγώ εγω I
εἰμι ειμι be
ο the
υἱός υιος son
σου σου of you; your
ο the
πρωτότοκος πρωτοτοκος firstborn
Ησαυ ησαυ Ēsau; Isav
27:32
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
לֹ֛ו lˈô לְ to
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
אָבִ֖יו ʔāvˌiʸw אָב father
מִי־ mî- מִי who
אָ֑תָּה ʔˈāttā אַתָּה you
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אֲנִ֛י ʔᵃnˈî אֲנִי i
בִּנְךָ֥ binᵊḵˌā בֵּן son
בְכֹֽרְךָ֖ vᵊḵˈōrᵊḵˌā בְּכֹר first-born
עֵשָֽׂו׃ ʕēśˈāw עֵשָׂו Esau
27:32. dixitque illi Isaac quis enim es tu qui respondit ego sum primogenitus filius tuus Esau
And Isaac said to him: Why! who art thou? He answered: I am thy firstborn son, Esau.
27:32. And Isaac said to him, “But who are you?” And he answered, “I am your firstborn son, Esau.”
27:32. And Isaac his father said unto him, Who [art] thou? And he said, I [am] thy son, thy firstborn Esau.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ all ▾
John Gill
27:32 And Isaac his father said unto him, who art thou?.... Hearing another voice more like Esau's than what he had heard before surprised him, and therefore in haste puts this question:
and he said, I am thy son, thy firstborn Esau; all which was true in a sense; he was his son, and he was Esau, and he was his firstborn by nature, but not by right, for he had sold his birthright.
27:3327:33: Եւ զարմացաւ Իսահակ զարմացումն մեծ յոյժ. եւ ասէ. Իսկ այն ո՞վ էր որ որսացաւ ինձ որս՝ եւ եբեր մատոյց. եւ կերայ յամենայնէ մինչ չեւ՛ քո եկեալ էր. եւ օրհնեցի՛ զնա եւ եղիցի օրհնեա՛լ[236]։ [236] Այլք. Իսկ այն ո՛վ է որ որսա՛՛։ Ոմանք. Եւ եբեր մատոյց ինձ, եւ։
33 Իսահակը մեծապէս զարմացաւ ու ասաց. «Իսկ այն ո՞վ էր, որ ինձ համար որս որսաց, բերեց մատուցեց, ես կերայ ամենից, երբ դեռ դու չէիր եկել, օրհնեցի նրան, եւ նա թող օրհնեալ լինի»:
33 Իսահակ խիստ շատ սարսափեցաւ ու ըսաւ. «Այն որսը բռնողն ու ինծի բերողը ո՞վ էր, որ ես քու գալէդ առաջ ամենէն կերայ եւ օրհնեցի զանիկա։ Ա՛լ անշուշտ անիկա օրհնեալ պիտի ըլլայ»։
Եւ [359]զարմացաւ Իսահակ զարմացումն`` մեծ յոյժ, եւ ասէ. Իսկ այն ո՞վ էր որ որսացաւ ինձ որս, եւ եբեր մատոյց, եւ կերայ յամենայնէ մինչչեւ քո եկեալ էր, եւ օրհնեցի զնա, եւ եղիցի օրհնեալ:

27:33: Եւ զարմացաւ Իսահակ զարմացումն մեծ յոյժ. եւ ասէ. Իսկ այն ո՞վ էր որ որսացաւ ինձ որս՝ եւ եբեր մատոյց. եւ կերայ յամենայնէ մինչ չեւ՛ քո եկեալ էր. եւ օրհնեցի՛ զնա եւ եղիցի օրհնեա՛լ[236]։
[236] Այլք. Իսկ այն ո՛վ է որ որսա՛՛։ Ոմանք. Եւ եբեր մատոյց ինձ, եւ։
33 Իսահակը մեծապէս զարմացաւ ու ասաց. «Իսկ այն ո՞վ էր, որ ինձ համար որս որսաց, բերեց մատուցեց, ես կերայ ամենից, երբ դեռ դու չէիր եկել, օրհնեցի նրան, եւ նա թող օրհնեալ լինի»:
33 Իսահակ խիստ շատ սարսափեցաւ ու ըսաւ. «Այն որսը բռնողն ու ինծի բերողը ո՞վ էր, որ ես քու գալէդ առաջ ամենէն կերայ եւ օրհնեցի զանիկա։ Ա՛լ անշուշտ անիկա օրհնեալ պիտի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3333: И вострепетал Исаак весьма великим трепетом, и сказал: кто ж это, который достал дичи и принес мне, и я ел от всего, прежде нежели ты пришел, и я благословил его? он и будет благословен.
27:33 ἐξέστη εξιστημι astonish; beside yourself δὲ δε though; while Ισαακ ισαακ Isaak ἔκστασιν εκστασις ecstasy; trance μεγάλην μεγας great; loud σφόδρα σφοδρα vehemently; tremendously καὶ και and; even εἶπεν επω say; speak τίς τις.1 who?; what? οὖν ουν then ὁ ο the θηρεύσας θηρευω hunt μοι μοι me θήραν θηρα hunt; game καὶ και and; even εἰσενέγκας εισφερω bring in μοι μοι me καὶ και and; even ἔφαγον εσθιω eat; consume ἀπὸ απο from; away πάντων πας all; every πρὸ προ before; ahead of τοῦ ο the σε σε.1 you ἐλθεῖν ερχομαι come; go καὶ και and; even ηὐλόγησα ευλογεω commend; acclaim αὐτόν αυτος he; him καὶ και and; even εὐλογημένος ευλογεω commend; acclaim ἔστω ειμι be
27:33 וַ wa וְ and יֶּחֱרַ֨ד yyeḥᵉrˌaḏ חרד tremble יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac חֲרָדָה֮ ḥᵃrāḏā חֲרָדָה trembling גְּדֹלָ֣ה gᵊḏōlˈā גָּדֹול great עַד־ ʕaḏ- עַד unto מְאֹד֒ mᵊʔˌōḏ מְאֹד might וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say מִֽי־ mˈî- מִי who אֵפֹ֡וא ʔēfˈô אֵפֹו then ה֣וּא hˈû הוּא he הַ ha הַ the צָּֽד־ ṣṣˈāḏ- צוד hunt צַיִד֩ ṣayˌiḏ צַיִד hunting וַ wa וְ and יָּ֨בֵא yyˌāvē בוא come לִ֜י lˈî לְ to וָ wā וְ and אֹכַ֥ל ʔōḵˌal אכל eat מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole בְּ bᵊ בְּ in טֶ֥רֶם ṭˌerem טֶרֶם beginning תָּבֹ֖וא tāvˌô בוא come וָ wā וְ and אֲבָרֲכֵ֑הוּ ʔᵃvārᵃḵˈēhû ברך bless גַּם־ gam- גַּם even בָּר֖וּךְ bārˌûḵ ברך bless יִהְיֶֽה׃ yihyˈeh היה be
27:33. expavit Isaac stupore vehementi et ultra quam credi potest admirans ait quis igitur ille est qui dudum captam venationem adtulit mihi et comedi ex omnibus priusquam tu venires benedixique ei et erit benedictusIsaac was struck with fear, and astonished exceedingly; and wondering beyond what can be believed, said: Who is he then that even now brought me venison that he had taken, and I ate of all before thou camest? and I have blessed him, and he shall be blessed.
33. And Isaac trembled very exceedingly, and said, Who then is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, he shall be blessed.
27:33. Isaac became frightened and very astonished. And wondering beyond what can be believed, he said: “Then who is he that a while ago brought me the prey from his hunting, from which I ate, before you arrived? And I blessed him, and he will be blessed.”
27:33. 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.
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: И вострепетал Исаак весьма великим трепетом, и сказал: кто ж это, который достал дичи и принес мне, и я ел от всего, прежде нежели ты пришел, и я благословил его? он и будет благословен.
27:33
ἐξέστη εξιστημι astonish; beside yourself
δὲ δε though; while
Ισαακ ισαακ Isaak
ἔκστασιν εκστασις ecstasy; trance
μεγάλην μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
οὖν ουν then
ο the
θηρεύσας θηρευω hunt
μοι μοι me
θήραν θηρα hunt; game
καὶ και and; even
εἰσενέγκας εισφερω bring in
μοι μοι me
καὶ και and; even
ἔφαγον εσθιω eat; consume
ἀπὸ απο from; away
πάντων πας all; every
πρὸ προ before; ahead of
τοῦ ο the
σε σε.1 you
ἐλθεῖν ερχομαι come; go
καὶ και and; even
ηὐλόγησα ευλογεω commend; acclaim
αὐτόν αυτος he; him
καὶ και and; even
εὐλογημένος ευλογεω commend; acclaim
ἔστω ειμι be
27:33
וַ wa וְ and
יֶּחֱרַ֨ד yyeḥᵉrˌaḏ חרד tremble
יִצְחָ֣ק yiṣḥˈāq יִצְחָק Isaac
חֲרָדָה֮ ḥᵃrāḏā חֲרָדָה trembling
גְּדֹלָ֣ה gᵊḏōlˈā גָּדֹול great
עַד־ ʕaḏ- עַד unto
מְאֹד֒ mᵊʔˌōḏ מְאֹד might
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
מִֽי־ mˈî- מִי who
אֵפֹ֡וא ʔēfˈô אֵפֹו then
ה֣וּא hˈû הוּא he
הַ ha הַ the
צָּֽד־ ṣṣˈāḏ- צוד hunt
צַיִד֩ ṣayˌiḏ צַיִד hunting
וַ wa וְ and
יָּ֨בֵא yyˌāvē בוא come
לִ֜י lˈî לְ to
וָ וְ and
אֹכַ֥ל ʔōḵˌal אכל eat
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
בְּ bᵊ בְּ in
טֶ֥רֶם ṭˌerem טֶרֶם beginning
תָּבֹ֖וא tāvˌô בוא come
וָ וְ and
אֲבָרֲכֵ֑הוּ ʔᵃvārᵃḵˈēhû ברך bless
גַּם־ gam- גַּם even
בָּר֖וּךְ bārˌûḵ ברך bless
יִהְיֶֽה׃ yihyˈeh היה be
27:33. expavit Isaac stupore vehementi et ultra quam credi potest admirans ait quis igitur ille est qui dudum captam venationem adtulit mihi et comedi ex omnibus priusquam tu venires benedixique ei et erit benedictus
Isaac was struck with fear, and astonished exceedingly; and wondering beyond what can be believed, said: Who is he then that even now brought me venison that he had taken, and I ate of all before thou camest? and I have blessed him, and he shall be blessed.
27:33. Isaac became frightened and very astonished. And wondering beyond what can be believed, he said: “Then who is he that a while ago brought me the prey from his hunting, from which I ate, before you arrived? And I blessed him, and he will be blessed.”
27:33. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Вместо ожидаемого негодованья на обманщика, Исаак трепещет вследствие ясного ощущения, что случившееся произошло по допущению силы Божьей. Это сознание в связи с присущею патриархальному времени верою в непреложность отеческого благословения побуждает Исаака оставить всякую нерешительность и твердо заявить об Иакове: «я благословил его, и он будет благословен», тем он приводит Исава в возбужденное состояние жгучей скорби и напряженной мольбы.
Adam Clarke: Commentary on the Bible - 1831
27:33: And Isaac trembled - The marginal reading is very literal and proper, And Isaac trembled with a great trembling greatly. And this shows the deep concern he felt for his own deception, and the iniquity of the means by which it had been brought about. Though Isaac must have heard of that which God had spoken to Rebekah, The elder shall serve the younger, and could never have wished to reverse this Divine purpose; yet he might certainly think that the spiritual blessing might be conveyed to Esau, and by him to all the nations of the earth, notwithstanding the superiority of secular dominion on the other side.
Yea, and he shall be blessed - From what is said in this verse, collated with Heb 12:17, we see how binding the conveyance of the birthright was when communicated with the rites already mentioned. When Isaac found that he had been deceived by Jacob, he certainly would have reversed the blessing if he could; but as it had been conveyed in the sacramental way this was impossible. I have blessed him, says he, yea, and he must, or will, be blessed. Hence it is said by the apostle. Esau found no place for repentance, μετανοιας γαρ τοπον ουχ εὑρε, no place for change of mind or purpose in his father, though he sought it carefully with tears. The father could not reverse it because the grant had already been made and confirmed. But this had nothing to do with the final salvation of poor outwitted Esau, nor indeed with that of his unnatural brother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:33: trembled very exceedingly: Heb. trembled with a great trembling greatly, Job 21:6, Job 37:1; Psa 55:5
taken: Heb. hunted
thou camest: Gen 27:25
yea: Gen 28:3, Gen 28:4; Joh 10:10, Joh 10:28, Joh 10:29; Rom 5:20, Rom 5:21, Rom 11:29; Eph 1:3; Heb 11:20
Geneva 1599
27:33 And Isaac (f) 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.
(f) In perceiving his error, by appointing his heir against God's sentence pronounced before.
John Gill
27:33 And Isaac trembled very exceedingly,.... Or "trembled with a great trembling exceedingly" (b); he was amazed, and astonished, and seized with a trembling all over his body, and with terror and confusion of mind; at the craft of Jacob in getting the blessing; at the disappointment of Esau in losing it; at his own act in blessing Jacob instead of Esau, contrary to his inclination and intention; and at the overruling providence of God in bringing this about in so strange a manner, agreeably to the oracle he had given Rebekah; which now perhaps came fresh into the mind of Isaac, if he had heard it before; and all together threw him into this amazement:
and he said, who? where is he; which words spoken in haste, and without order, show the hurry and consternation of mind he was in:
that hath taken venison, and brought it me, and I have eaten of all before thou camest; he was here but just now; he was scarce gone out before thou camest in; who, and where is he, that has done this? He knew it must be Jacob that had prepared and brought him food he called venison, which he had eaten sufficiently of, though in the confusion of his mind he puts these questions: and
have blessed him? yea, and he shall be blessed; for he now saw clearly that it was according to the divine will that Jacob should be blessed, though his natural affection led him to bless Esau; and no doubt, while he was pronouncing the blessing on Jacob, he felt an uncommon impulse upon his mind, by which he was assured that he was right in blessing him, that it was according to the will of God, was by his direction, and with his approbation; and therefore he here, even after Jacob's deceit was detected, confirms and ratifies it; and this is added, lest any question should be made of the validity of the blessing of Jacob, when it was given through mistake, and got by deceit; but this Isaac did and said knowingly, and by faith, as the apostle says, Heb 11:20.
(b) "contremuit tremore magno usque valde", Montanus; Pagninus, Schmidt.
John Wesley
27:33 Isaac trembled exceedingly - Those that follow the choice of their own affections rather than the dictates of the Divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob, I have blessed him, and he shall be blessed - He might have recalled it, but now at last he is sensible he was in an error when he designed it for Esau. Either recollecting the Divine oracle, or having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did as it were say Amen to it.
27:3427:34: Եւ եղեւ իբրեւ լուաւ Եսաւ զբանսն Սահակայ հօր իւրոյ. աղաղակեաց ՚ի ձայն մեծ դառնացեա՛լ յոյժ. եւ ասէ ցհայրն իւր. Օրհնեա՛ արդ՝ եւ զի՛ս հայր։
34 Երբ Եսաւը լսեց իր հայր Իսահակի խօսքերը, անչափ դառնացաւ, մեծ աղմուկ բարձրացրեց ու ասաց իր հօրը. «Արդ, ի՛նձ էլ օրհնիր, հա՛յր»:
34 Երբ Եսաւ իր հօրը խօսքերը լսեց, խիստ մեծ ու դառն աղաղակով լացաւ եւ իր հօրը ըսաւ. «Զի՛ս, զի՛ս ալ օրհնէ, ո՜վ հայր իմ»։
Եւ եղեւ իբրեւ լուաւ Եսաւ զբանսն [360]Իսահակայ հօր իւրոյ, աղաղակեաց ի ձայն մեծ դառնացեալ յոյժ, եւ ասէ ցհայրն իւր. Օրհնեա արդ եւ զիս, հայր:

27:34: Եւ եղեւ իբրեւ լուաւ Եսաւ զբանսն Սահակայ հօր իւրոյ. աղաղակեաց ՚ի ձայն մեծ դառնացեա՛լ յոյժ. եւ ասէ ցհայրն իւր. Օրհնեա՛ արդ՝ եւ զի՛ս հայր։
34 Երբ Եսաւը լսեց իր հայր Իսահակի խօսքերը, անչափ դառնացաւ, մեծ աղմուկ բարձրացրեց ու ասաց իր հօրը. «Արդ, ի՛նձ էլ օրհնիր, հա՛յր»:
34 Երբ Եսաւ իր հօրը խօսքերը լսեց, խիստ մեծ ու դառն աղաղակով լացաւ եւ իր հօրը ըսաւ. «Զի՛ս, զի՛ս ալ օրհնէ, ո՜վ հայր իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3434: Исав, выслушав слова отца своего, поднял громкий и весьма горький вопль и сказал отцу своему: отец мой! благослови и меня.
27:34 ἐγένετο γινομαι happen; become δὲ δε though; while ἡνίκα ηνικα whenever; when ἤκουσεν ακουω hear Ησαυ ησαυ Ēsau; Isav τὰ ο the ῥήματα ρημα statement; phrase Ισαακ ισαακ Isaak τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἀνεβόησεν αναβοαω scream out φωνὴν φωνη voice; sound μεγάλην μεγας great; loud καὶ και and; even πικρὰν πικρος bitter σφόδρα σφοδρα vehemently; tremendously καὶ και and; even εἶπεν επω say; speak εὐλόγησον ευλογεω commend; acclaim δὴ δη in fact κἀμέ καγω and I πάτερ πατηρ father
27:34 כִּ ki כְּ as שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֣י divrˈê דָּבָר word אָבִ֔יו ʔāvˈiʸw אָב father וַ wa וְ and יִּצְעַ֣ק yyiṣʕˈaq צעק cry צְעָקָ֔ה ṣᵊʕāqˈā צְעָקָה cry גְּדֹלָ֥ה gᵊḏōlˌā גָּדֹול great וּ û וְ and מָרָ֖ה mārˌā מַר bitter עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to אָבִ֔יו ʔāvˈiʸw אָב father בָּרֲכֵ֥נִי bārᵃḵˌēnî ברך bless גַם־ ḡam- גַּם even אָ֖נִי ʔˌānî אֲנִי i אָבִֽי׃ ʔāvˈî אָב father
27:34. auditis Esau sermonibus patris inrugiit clamore magno et consternatus ait benedic etiam mihi pater miEsau having heard his father's words, roared out with a great cry; and, being in a consternation, said: Bless me also, my father.
34. When Esau heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father, Bless me, even me also, O my father.
27:34. Esau, having heard his father’s words, roared out with a great outcry. And, being confounded, he said, “But bless me also, my father.”
27:34. 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.
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: Исав, выслушав слова отца своего, поднял громкий и весьма горький вопль и сказал отцу своему: отец мой! благослови и меня.
27:34
ἐγένετο γινομαι happen; become
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἤκουσεν ακουω hear
Ησαυ ησαυ Ēsau; Isav
τὰ ο the
ῥήματα ρημα statement; phrase
Ισαακ ισαακ Isaak
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἀνεβόησεν αναβοαω scream out
φωνὴν φωνη voice; sound
μεγάλην μεγας great; loud
καὶ και and; even
πικρὰν πικρος bitter
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
εἶπεν επω say; speak
εὐλόγησον ευλογεω commend; acclaim
δὴ δη in fact
κἀμέ καγω and I
πάτερ πατηρ father
27:34
כִּ ki כְּ as
שְׁמֹ֤עַ šᵊmˈōₐʕ שׁמע hear
עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֣י divrˈê דָּבָר word
אָבִ֔יו ʔāvˈiʸw אָב father
וַ wa וְ and
יִּצְעַ֣ק yyiṣʕˈaq צעק cry
צְעָקָ֔ה ṣᵊʕāqˈā צְעָקָה cry
גְּדֹלָ֥ה gᵊḏōlˌā גָּדֹול great
וּ û וְ and
מָרָ֖ה mārˌā מַר bitter
עַד־ ʕaḏ- עַד unto
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
אָבִ֔יו ʔāvˈiʸw אָב father
בָּרֲכֵ֥נִי bārᵃḵˌēnî ברך bless
גַם־ ḡam- גַּם even
אָ֖נִי ʔˌānî אֲנִי i
אָבִֽי׃ ʔāvˈî אָב father
27:34. auditis Esau sermonibus patris inrugiit clamore magno et consternatus ait benedic etiam mihi pater mi
Esau having heard his father's words, roared out with a great cry; and, being in a consternation, said: Bless me also, my father.
27:34. Esau, having heard his father’s words, roared out with a great outcry. And, being confounded, he said, “But bless me also, my father.”
27:34. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34-37: Он не требует перенесения на него благословения, данного Иакову, а лишь просит какого-либо, хотя бы и меньшего, благословения, при этом в таинственное значение благословения Иакова он не проникает и даже склонен поставлять благословение в зависимость от каприза отца (хотя, подобно Исааку, считает отеческое благословение, разданное, неизменным).

«Благословение, данное Иакову, Исаак почитает препятствием благословению Исава:

а) по самому содержанию первого благословения, в котором уже включалось унижение Исава;

б) потому, что в нечаянном благословении Иакова он видит руку Божию, карающую Исава;

в) не потому ли еще, что сила благословения, которая обитала в патриархе и посредством духовного общения переходила от предков к потомкам, — что сия сила, единожды быв возбуждена верою и излита всею полнотою своею, обыкновенно не возбуждалась более в преподавшем ее в прежнем образе и степени» (м. Филарет, Зап. на кн. Быт 2:35).

Раввины в пояснение отказа Исаака выставляют ходячий у них принцип: «раб и все принадлежащее ему, принадлежат его господину; посему всякое благословение, какое бы ни дал Исаак Исаву, принадлежало бы Иакову, в силу данного ему подчинения Исава» (Beresch. rabb., s. 323).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:34: he cried: Sa1 30:4; Pro 1:24-28, Pro 1:31, Pro 19:3; Luk 13:24-28; Heb 12:17
John Gill
27:34 And when Esau heard the words of his father,.... That another person had been before him, and got the blessing; and especially when he heard this ratified, and confirmed, and made irrevocable:
he cried with a great and exceeding bitter cry; as loud as he possibly could, and in as doleful and hideous a manner as can be imagined; according to the Vulgate Latin version, he roared like a lion:
and said unto his father, bless me, even me also, O my father; thou art my father, and I am a child of thine as well as Jacob, show paternal affection to me; give me also a child's blessing, one at least equal to what thou hast given Jacob, if not a greater, as being the firstborn.
27:3527:35: Եւ ասէ ցնա. Եկն եղբայր քո նենգութեամբ եւ ա՛ռ զօրհնութիւնս քո։
35 Իսահակն ասաց նրան. «Քո եղբայրը եկաւ նենգութեամբ եւ առաւ քեզ համար սահմանուած օրհնութիւնը»:
35 Անիկա ըսաւ. «Քու եղբայրդ եկաւ նենգութեամբ ու քու օրհնութիւնդ առաւ»։
Եւ ասէ նա. Եկն եղբայր քո նենգութեամբ եւ առ զօրհնութիւնս քո:

27:35: Եւ ասէ ցնա. Եկն եղբայր քո նենգութեամբ եւ ա՛ռ զօրհնութիւնս քո։
35 Իսահակն ասաց նրան. «Քո եղբայրը եկաւ նենգութեամբ եւ առաւ քեզ համար սահմանուած օրհնութիւնը»:
35 Անիկա ըսաւ. «Քու եղբայրդ եկաւ նենգութեամբ ու քու օրհնութիւնդ առաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3535: Но он сказал: брат твой пришел с хитростью и взял благословение твое.
27:35 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ἐλθὼν ερχομαι come; go ὁ ο the ἀδελφός αδελφος brother σου σου of you; your μετὰ μετα with; amid δόλου δολος cunning; treachery ἔλαβεν λαμβανω take; get τὴν ο the εὐλογίαν ευλογια commendation; acclamation σου σου of you; your
27:35 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say בָּ֥א bˌā בוא come אָחִ֖יךָ ʔāḥˌîḵā אָח brother בְּ bᵊ בְּ in מִרְמָ֑ה mirmˈā מִרְמָה deceit וַ wa וְ and יִּקַּ֖ח yyiqqˌaḥ לקח take בִּרְכָתֶֽךָ׃ birᵊḵāṯˈeḵā בְּרָכָה blessing
27:35. qui ait venit germanus tuus fraudulenter et accepit benedictionem tuamAnd he said: Thy brother came deceitfully and got thy blessing.
35. And he said, Thy brother came with guile, and hath taken away thy blessing.
27:35. And he said, “Your twin came deceitfully, and he received your blessing.”
27:35. And he said, Thy brother came with subtilty, and hath taken away thy blessing.
And he said, Thy brother came with subtilty, and hath taken away thy blessing:

35: Но он сказал: брат твой пришел с хитростью и взял благословение твое.
27:35
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ἐλθὼν ερχομαι come; go
ο the
ἀδελφός αδελφος brother
σου σου of you; your
μετὰ μετα with; amid
δόλου δολος cunning; treachery
ἔλαβεν λαμβανω take; get
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
σου σου of you; your
27:35
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
בָּ֥א bˌā בוא come
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
בְּ bᵊ בְּ in
מִרְמָ֑ה mirmˈā מִרְמָה deceit
וַ wa וְ and
יִּקַּ֖ח yyiqqˌaḥ לקח take
בִּרְכָתֶֽךָ׃ birᵊḵāṯˈeḵā בְּרָכָה blessing
27:35. qui ait venit germanus tuus fraudulenter et accepit benedictionem tuam
And he said: Thy brother came deceitfully and got thy blessing.
27:35. And he said, “Your twin came deceitfully, and he received your blessing.”
27:35. And he said, Thy brother came with subtilty, and hath taken away thy blessing.
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Adam Clarke: Commentary on the Bible - 1831
27:35: Hath taken away thy blessing - This blessing, which was a different thing from the birthright, seems to consist of two parts:
1. The dominion, generally and finally, over the other part of the family; and,
2. Being the progenitor of the Messiah.
But the former is more explicitly declared than the latter. See note on Gen 25:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:35: Gen 27:19-23; Kg2 10:19; Job 13:7; Mal 2:10; Rom 3:7, Rom 3:8; Co2 4:7; Th1 4:6
John Gill
27:35 And he said, thy brother came with subtilty,.... The Targums of Onkelos and Jonathan, and so Jarchi, interpret it, "with wisdom", taking it in a good sense, and as excusing the fact; or rather commending it, as if it was wisely and prudently managed; but the word signifies fraud and deceit, and so it must be understood; though it may be Isaac says this, not so much to blame Jacob for what he had done, as to excuse himself to Esau, that he did not intend to give the blessing from him, but that he was imposed upon through the craft and subtilty of his brother, who feigned himself to be Esau; pretending he had been hunting, and had had wonderful success, and had got venison, and had prepared it; and came with goat, skins upon his hands and neck, that he might seem to be hairy as Esau was, and by these artful tricks he had deceived him, and therefore Esau could not blame him for what he had done:
and hath taken away thy blessing; which belonged to him as the firstborn, and he expected to have, and Isaac intended to have given it to him.
27:3627:36: Եւ նա ասէ. Յիրաւի՛ կոչեցաւ անուն նորա Յակոբ. զի այս երկիցս խաբեաց զիս. ա՛ռ զանդրանկութիւնն իմ, եւ արդ՝ ա՛ռ զօրհնութիւնս իմ։ Եւ ասէ Եսաւ ցհայր իւր. Եւ ո՛չ մի՞ ինչ օրհնութիւն թողեր ինձ հայր։
36 Եսաւն ասաց. «Իրաւամբ նրա անունը Յակոբ է դրուել, որովհետեւ այս երկրորդ անգամն է, որ խաբում է ինձ. նախ խլեց իմ անդրանկութիւնը, իսկ այժմ խլեց ինձ համար սահմանուած օրհնութիւնը»: Եսաւն ասաց իր հօրը. «Եւ ոչ մի օրհնութիւն չթողեցի՞ր ինձ, հա՛յր»:
36 Եսաւ ըսաւ. «Անոր անունը Յակոբ կոչուելո՞ւն համար է, որ երկու անգամ զիս խաբեց. իմ անդրանկութեան իրաւունքս առաւ եւ ահա հիմա օրհնութիւնս ալ առաւ»։ Նաեւ ըսաւ. «Ինծի համար օրհնութիւն մը չթողուցի՞ր»։
Եւ նա ասէ. Յիրաւի կոչեցաւ անուն նորա Յակոբ, զի այս երկիցս խաբեաց զիս. առ զանդրանկութիւնսն իմ, եւ արդ առ զօրհնութիւնս իմ: Եւ ասէ Եսաւ ցհայր իւր. Եւ ոչ մի՞ ինչ օրհնութիւն թողեր ինձ, հայր:

27:36: Եւ նա ասէ. Յիրաւի՛ կոչեցաւ անուն նորա Յակոբ. զի այս երկիցս խաբեաց զիս. ա՛ռ զանդրանկութիւնն իմ, եւ արդ՝ ա՛ռ զօրհնութիւնս իմ։ Եւ ասէ Եսաւ ցհայր իւր. Եւ ո՛չ մի՞ ինչ օրհնութիւն թողեր ինձ հայր։
36 Եսաւն ասաց. «Իրաւամբ նրա անունը Յակոբ է դրուել, որովհետեւ այս երկրորդ անգամն է, որ խաբում է ինձ. նախ խլեց իմ անդրանկութիւնը, իսկ այժմ խլեց ինձ համար սահմանուած օրհնութիւնը»: Եսաւն ասաց իր հօրը. «Եւ ոչ մի օրհնութիւն չթողեցի՞ր ինձ, հա՛յր»:
36 Եսաւ ըսաւ. «Անոր անունը Յակոբ կոչուելո՞ւն համար է, որ երկու անգամ զիս խաբեց. իմ անդրանկութեան իրաւունքս առաւ եւ ահա հիմա օրհնութիւնս ալ առաւ»։ Նաեւ ըսաւ. «Ինծի համար օրհնութիւն մը չթողուցի՞ր»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3636: И сказал он: не потому ли дано ему имя: Иаков, что он запнул меня уже два раза? Он взял первородство мое, и вот, теперь взял благословение мое. И [еще] сказал: неужели ты не оставил мне благословения?
27:36 καὶ και and; even εἶπεν επω say; speak δικαίως δικαιως justly ἐκλήθη καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Ιακωβ ιακωβ Iakōb; Iakov ἐπτέρνικεν πτερνιζω for με με me ἤδη ηδη already δεύτερον δευτερος second τοῦτο ουτος this; he τά ο the τε τε both; and πρωτοτόκιά πρωτοτοκια birthright μου μου of me; mine εἴληφεν λαμβανω take; get καὶ και and; even νῦν νυν now; present εἴληφεν λαμβανω take; get τὴν ο the εὐλογίαν ευλογια commendation; acclamation μου μου of me; mine καὶ και and; even εἶπεν επω say; speak Ησαυ ησαυ Ēsau; Isav τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him οὐχ ου not ὑπελίπω υπολειπω leave below / behind μοι μοι me εὐλογίαν ευλογια commendation; acclamation πάτερ πατηρ father
27:36 וַ wa וְ and יֹּ֡אמֶר yyˈōmer אמר say הֲ hᵃ הֲ [interrogative] כִי֩ ḵˌî כִּי that קָרָ֨א qārˌā קרא call שְׁמֹ֜ו šᵊmˈô שֵׁם name יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob וַֽ wˈa וְ and יַּעְקְבֵ֨נִי֙ yyaʕqᵊvˈēnî עקב seize at heel זֶ֣ה zˈeh זֶה this פַעֲמַ֔יִם faʕᵃmˈayim פַּעַם foot אֶת־ ʔeṯ- אֵת [object marker] בְּכֹרָתִ֣י bᵊḵōrāṯˈî בְּכֹרָה right of first-born לָקָ֔ח lāqˈāḥ לקח take וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold עַתָּ֖ה ʕattˌā עַתָּה now לָקַ֣ח lāqˈaḥ לקח take בִּרְכָתִ֑י birᵊḵāṯˈî בְּרָכָה blessing וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say הֲ hᵃ הֲ [interrogative] לֹא־ lō- לֹא not אָצַ֥לְתָּ ʔāṣˌaltā אצל set aside לִּ֖י llˌî לְ to בְּרָכָֽה׃ bᵊrāḵˈā בְּרָכָה blessing
27:36. at ille subiunxit iuste vocatum est nomen eius Iacob subplantavit enim me en altera vice primogenita mea ante tulit et nunc secundo subripuit benedictionem meam rursumque ad patrem numquid non reservasti ait et mihi benedictionemBut he said again: Rightly is his name called Jacob; for he hath supplanted me lo this second time: My birthright he took away before, and now this second time he hath stolen away my blessing. And again he said to his father: Hast thou not reserved me also a blessing?
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?
27:36. But he responded: “Justly is his name called Jacob. For he has supplanted me yet another time. My birthright he took away before, and now, this second time, he has stolen my blessing.” And again, he said to his father, “Have you not reserved a blessing for me also?”
27:36. 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?
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: И сказал он: не потому ли дано ему имя: Иаков, что он запнул меня уже два раза? Он взял первородство мое, и вот, теперь взял благословение мое. И [еще] сказал: неужели ты не оставил мне благословения?
27:36
καὶ και and; even
εἶπεν επω say; speak
δικαίως δικαιως justly
ἐκλήθη καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Ιακωβ ιακωβ Iakōb; Iakov
ἐπτέρνικεν πτερνιζω for
με με me
ἤδη ηδη already
δεύτερον δευτερος second
τοῦτο ουτος this; he
τά ο the
τε τε both; and
πρωτοτόκιά πρωτοτοκια birthright
μου μου of me; mine
εἴληφεν λαμβανω take; get
καὶ και and; even
νῦν νυν now; present
εἴληφεν λαμβανω take; get
τὴν ο the
εὐλογίαν ευλογια commendation; acclamation
μου μου of me; mine
καὶ και and; even
εἶπεν επω say; speak
Ησαυ ησαυ Ēsau; Isav
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
οὐχ ου not
ὑπελίπω υπολειπω leave below / behind
μοι μοι me
εὐλογίαν ευλογια commendation; acclamation
πάτερ πατηρ father
27:36
וַ wa וְ and
יֹּ֡אמֶר yyˈōmer אמר say
הֲ hᵃ הֲ [interrogative]
כִי֩ ḵˌî כִּי that
קָרָ֨א qārˌā קרא call
שְׁמֹ֜ו šᵊmˈô שֵׁם name
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַֽ wˈa וְ and
יַּעְקְבֵ֨נִי֙ yyaʕqᵊvˈēnî עקב seize at heel
זֶ֣ה zˈeh זֶה this
פַעֲמַ֔יִם faʕᵃmˈayim פַּעַם foot
אֶת־ ʔeṯ- אֵת [object marker]
בְּכֹרָתִ֣י bᵊḵōrāṯˈî בְּכֹרָה right of first-born
לָקָ֔ח lāqˈāḥ לקח take
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
עַתָּ֖ה ʕattˌā עַתָּה now
לָקַ֣ח lāqˈaḥ לקח take
בִּרְכָתִ֑י birᵊḵāṯˈî בְּרָכָה blessing
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
הֲ hᵃ הֲ [interrogative]
לֹא־ lō- לֹא not
אָצַ֥לְתָּ ʔāṣˌaltā אצל set aside
לִּ֖י llˌî לְ to
בְּרָכָֽה׃ bᵊrāḵˈā בְּרָכָה blessing
27:36. at ille subiunxit iuste vocatum est nomen eius Iacob subplantavit enim me en altera vice primogenita mea ante tulit et nunc secundo subripuit benedictionem meam rursumque ad patrem numquid non reservasti ait et mihi benedictionem
But he said again: Rightly is his name called Jacob; for he hath supplanted me lo this second time: My birthright he took away before, and now this second time he hath stolen away my blessing. And again he said to his father: Hast thou not reserved me also a blessing?
27:36. But he responded: “Justly is his name called Jacob. For he has supplanted me yet another time. My birthright he took away before, and now, this second time, he has stolen my blessing.” And again, he said to his father, “Have you not reserved a blessing for me also?”
27:36. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:36: Is not he rightly named Jacob? - See note on Gen 25:26.
He took away my birthright - So he might say with considerable propriety; for though he sold it to Jacob, yet as Jacob had taken advantage of his perishing situation, he considered the act as a species of robbery.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:36: Jacob: i. e. a supplanter, Gen 25:26, Gen 25:31-34, Gen 32:28; Joh 1:47
he took: Gen 25:26, Gen 25:33, Gen 25:34
Geneva 1599
27:36 And he said, Is not he rightly named (g) 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?
(g) In (Gen 25:26) he was so called because he held his brother by the heel, as though he would overthrow him: and therefore he is here called an overthrower, or deceiver.
John Gill
27:36 And he said, is not he rightly named Jacob?.... As he was by his parents, and those that were at his birth, because he took his brother by the heel as he came out of his mother's womb; for Jacob signifies "heeler", a supplanter, and was given him to keep up the memory of what he had done, to which Esau here refers:
for he hath supplanted me these two times; to supplant another is to put his foot under the heel of another, in order to trip him up, to which Esau alludes; but uses the word in a figurative sense, for circumventing him, and dealing fraudulently and deceitfully with him, though he is not able to support his charge; for if he dealt fraudulently with any, it was with his father, and not with him, and the two times he refers to prove it not:
he took away my birthright; which is not true, he did not take it away from him either by force or fraud, Esau sold it to him for a mess of pottage, Gen 25:29; he had despised and made light of it himself, and had parted with it at so mean a price, and now falsely charges his brother with taking it away from him, and wrongly accuses him of being a supplanter on that account:
and behold, now he hath taken away my blessing; this also is not true, he had not taken it away; it was given him by his father; and though he had used some artful methods with him to get it, Gen 27:15, he had neither supplanted Esau, but if anyone, his father; nor had he done any injustice to Esau, since as he had bought of him the birthright, the blessing annexed to it went along with it, and of right belonged to Jacob:
and he said, hast thou not reserved a blessing for me? is the whole fund of blessings exhausted? are all bestowed upon Jacob? is there not one left for me? he hoped there was, and that as good a one as he had bestowed on his brother, and entreats he might have it.
27:3727:37: Պատասխանի ետ Իսահակ՝ եւ ասէ ցԵսաւ. Որովհետեւ տէ՛ր արարի զնա քեզ. եւ զամենայն եղբարս քո արարի նմա ծառա՛յս. ցորենով եւ գինւով հաստատեցի զնա. քեզ զի՞նչ արարից որդեակ[237]։ [237] Ոմանք. Եւ զամենայն եղբարս նորա արա՛՛։
37 Պատասխան տուեց Իսահակն ու ասաց նրան. «Քանի որ նրան դարձրի քո տէրը եւ նրա բոլոր եղբայրներին դարձրի նրա ծառաները եւ նրան ապահովեցի ցորենով ու գինով, քե՛զ համար ինչ անեմ, որդեա՛կ»:
37 Եւ Իսահակ պատասխան տուաւ ու ըսաւ Եսաւին. «Ահա զանիկա քեզի տէր ըրի եւ անոր բոլոր եղբայրները իրեն ծառաներ ըլլալու տուի ու զանիկա ցորենով ու գինիով հաստատեցի. ալ հիմա քեզի ի՞նչ ընեմ, որդեակ իմ»։
Պատասխանի ետ Իսահակ եւ ասէ ցԵսաւ. Որովհետեւ տէր արարի զնա քեզ, եւ զամենայն եղբարս նորա արարի նմա ծառայս, ցորենով եւ գինւով հաստատեցի զնա, քեզ զի՞նչ արարից, որդեակ:

27:37: Պատասխանի ետ Իսահակ՝ եւ ասէ ցԵսաւ. Որովհետեւ տէ՛ր արարի զնա քեզ. եւ զամենայն եղբարս քո արարի նմա ծառա՛յս. ցորենով եւ գինւով հաստատեցի զնա. քեզ զի՞նչ արարից որդեակ[237]։
[237] Ոմանք. Եւ զամենայն եղբարս նորա արա՛՛։
37 Պատասխան տուեց Իսահակն ու ասաց նրան. «Քանի որ նրան դարձրի քո տէրը եւ նրա բոլոր եղբայրներին դարձրի նրա ծառաները եւ նրան ապահովեցի ցորենով ու գինով, քե՛զ համար ինչ անեմ, որդեա՛կ»:
37 Եւ Իսահակ պատասխան տուաւ ու ըսաւ Եսաւին. «Ահա զանիկա քեզի տէր ըրի եւ անոր բոլոր եղբայրները իրեն ծառաներ ըլլալու տուի ու զանիկա ցորենով ու գինիով հաստատեցի. ալ հիմա քեզի ի՞նչ ընեմ, որդեակ իմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:3737: Исаак отвечал Исаву: вот, я поставил его господином над тобою и всех братьев его отдал ему в рабы; одарил его хлебом и вином; что же я сделаю для тебя, сын мой?
27:37 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while Ισαακ ισαακ Isaak εἶπεν επω say; speak τῷ ο the Ησαυ ησαυ Ēsau; Isav εἰ ει if; whether κύριον κυριος lord; master αὐτὸν αυτος he; him ἐποίησά ποιεω do; make σου σου of you; your καὶ και and; even πάντας πας all; every τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him ἐποίησα ποιεω do; make αὐτοῦ αυτος he; him οἰκέτας οικετης domestic σίτῳ σιτος wheat καὶ και and; even οἴνῳ οινος wine ἐστήρισα στηριζω steady; steadfast αὐτόν αυτος he; him σοὶ σοι you δὲ δε though; while τί τις.1 who?; what? ποιήσω ποιεω do; make τέκνον τεκνον child
27:37 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer יִצְחָ֜ק yiṣḥˈāq יִצְחָק Isaac וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לְ lᵊ לְ to עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau הֵ֣ן hˈēn הֵן behold גְּבִ֞יר gᵊvˈîr גְּבִיר lord שַׂמְתִּ֥יו śamtˌiʸw שׂים put לָךְ֙ lāḵ לְ to וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֶחָ֗יו ʔeḥˈāʸw אָח brother נָתַ֤תִּי nāṯˈattî נתן give לֹו֙ lˌô לְ to לַ la לְ to עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant וְ wᵊ וְ and דָגָ֥ן ḏāḡˌān דָּגָן corn וְ wᵊ וְ and תִירֹ֖שׁ ṯîrˌōš תִּירֹושׁ wine סְמַכְתִּ֑יו sᵊmaḵtˈiʸw סמך support וּ û וְ and לְכָ֣ה lᵊḵˈā לְ to אֵפֹ֔וא ʔēfˈô אֵפֹו then מָ֥ה mˌā מָה what אֶֽעֱשֶׂ֖ה ʔˈeʕᵉśˌeh עשׂה make בְּנִֽי׃ bᵊnˈî בֵּן son
27:37. respondit Isaac dominum tuum illum constitui et omnes fratres eius servituti illius subiugavi frumento et vino stabilivi eum tibi post haec fili mi ultra quid faciamIsaac answered: I have appointed him thy lord, and have made all his brethren his servants: I have established him with corn and wine, and after this, what shall I do more for thee, my son?
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 then shall I do for thee, my son?
27:37. Isaac answered: “I have appointed him as your lord, and I have subjugated all his brothers as his servants. I have reinforced him with grain and wine, and after this, my son, what more shall I do for you?”
27:37. 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?
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: Исаак отвечал Исаву: вот, я поставил его господином над тобою и всех братьев его отдал ему в рабы; одарил его хлебом и вином; что же я сделаю для тебя, сын мой?
27:37
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
Ισαακ ισαακ Isaak
εἶπεν επω say; speak
τῷ ο the
Ησαυ ησαυ Ēsau; Isav
εἰ ει if; whether
κύριον κυριος lord; master
αὐτὸν αυτος he; him
ἐποίησά ποιεω do; make
σου σου of you; your
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
ἐποίησα ποιεω do; make
αὐτοῦ αυτος he; him
οἰκέτας οικετης domestic
σίτῳ σιτος wheat
καὶ και and; even
οἴνῳ οινος wine
ἐστήρισα στηριζω steady; steadfast
αὐτόν αυτος he; him
σοὶ σοι you
δὲ δε though; while
τί τις.1 who?; what?
ποιήσω ποιεω do; make
τέκνον τεκνον child
27:37
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
יִצְחָ֜ק yiṣḥˈāq יִצְחָק Isaac
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לְ lᵊ לְ to
עֵשָׂ֗ו ʕēśˈāw עֵשָׂו Esau
הֵ֣ן hˈēn הֵן behold
גְּבִ֞יר gᵊvˈîr גְּבִיר lord
שַׂמְתִּ֥יו śamtˌiʸw שׂים put
לָךְ֙ lāḵ לְ to
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶחָ֗יו ʔeḥˈāʸw אָח brother
נָתַ֤תִּי nāṯˈattî נתן give
לֹו֙ lˌô לְ to
לַ la לְ to
עֲבָדִ֔ים ʕᵃvāḏˈîm עֶבֶד servant
וְ wᵊ וְ and
דָגָ֥ן ḏāḡˌān דָּגָן corn
וְ wᵊ וְ and
תִירֹ֖שׁ ṯîrˌōš תִּירֹושׁ wine
סְמַכְתִּ֑יו sᵊmaḵtˈiʸw סמך support
וּ û וְ and
לְכָ֣ה lᵊḵˈā לְ to
אֵפֹ֔וא ʔēfˈô אֵפֹו then
מָ֥ה mˌā מָה what
אֶֽעֱשֶׂ֖ה ʔˈeʕᵉśˌeh עשׂה make
בְּנִֽי׃ bᵊnˈî בֵּן son
27:37. respondit Isaac dominum tuum illum constitui et omnes fratres eius servituti illius subiugavi frumento et vino stabilivi eum tibi post haec fili mi ultra quid faciam
Isaac answered: I have appointed him thy lord, and have made all his brethren his servants: I have established him with corn and wine, and after this, what shall I do more for thee, my son?
27:37. Isaac answered: “I have appointed him as your lord, and I have subjugated all his brothers as his servants. I have reinforced him with grain and wine, and after this, my son, what more shall I do for you?”
27:37. 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?
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Adam Clarke: Commentary on the Bible - 1831
27:37: I have made him thy lord - See note on Gen 27:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:37: I have: Gen 27:29, Gen 25:23; Sa2 8:14; Rom 9:10-12
with: Gen 27:28
sustained: or, supported
Geneva 1599
27:37 And Isaac answered and said unto Esau, Behold, I have made
him (h) 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?
(h) For Isaac did this as he was the minister and prophet of God.
John Gill
27:37 And Isaac answered and said unto Esau,.... Giving an account of the blessing be had bestowed upon his brother:
behold, I have made him thy lord; the lord of his posterity, who would be subdued and become tributary to his seed:
and all his brethren have I given to him for servants; the Edomites, who sprung from his brother Esau, who, according to this prophetic blessing, became servants to David, who was a son of Jacob's; see Gill on Gen 27:29,
and with corn and wine have I sustained him; promised him a fruitful country, the land of Canaan, abounding with all good things, particularly with corn and wine, which are put for all the rest:
and what shall I do now unto thee, my son? what is there remains? what can be bestowed upon thee? there is nothing left; dominion over others, even over all nations, yea, over thyself and thy posterity, and plenty of all good things, are given already to Jacob; what is there to be done for thee, or thou canst expect?
27:3827:38: Ասէ Եսաւ ցհայրն իւր. Միթէ՝ մի՞ օրհնութիւն իցէ քո՛ հայր. օրհնեա՛ եւ զիս հայր։ Եւ իբրեւ ստրջացաւ Իսահակ. ամբա՛րձ զձայն իւր Եսաւ եւ ելա՛ց։
38 Եսաւը հարցրեց հօրը. «Միթէ մէ՞կ օրհնութիւն ունես, հա՛յր. ի՛նձ էլ օրհնիր, հա՛յր»: Երբ Իսահակի սիրտը կսկծաց, Եսաւը բարձրաձայն լաց եղաւ:
38 Եւ Եսաւ իր հօրը ըսաւ. «Ո՛վ հայր իմ, քու օրհնութիւնդ միայն մէ՞կ է. զի՛ս, զի՛ս ալ օրհնէ, ո՛վ հայր իմ»։ Ու Եսաւ իր ձայնը վերցուց ու լացաւ։
Ասէ Եսաւ ցհայրն իւր. Միթէ մի՞ օրհնութիւն իցէ քո, հայր. օրհնեա եւ զիս, հայր: Եւ [361]իբրեւ ստրջացաւ Իսահակ,`` ամբարձ զձայն իւր Եսաւ եւ ելաց:

27:38: Ասէ Եսաւ ցհայրն իւր. Միթէ՝ մի՞ օրհնութիւն իցէ քո՛ հայր. օրհնեա՛ եւ զիս հայր։ Եւ իբրեւ ստրջացաւ Իսահակ. ամբա՛րձ զձայն իւր Եսաւ եւ ելա՛ց։
38 Եսաւը հարցրեց հօրը. «Միթէ մէ՞կ օրհնութիւն ունես, հա՛յր. ի՛նձ էլ օրհնիր, հա՛յր»: Երբ Իսահակի սիրտը կսկծաց, Եսաւը բարձրաձայն լաց եղաւ:
38 Եւ Եսաւ իր հօրը ըսաւ. «Ո՛վ հայր իմ, քու օրհնութիւնդ միայն մէ՞կ է. զի՛ս, զի՛ս ալ օրհնէ, ո՛վ հայր իմ»։ Ու Եսաւ իր ձայնը վերցուց ու լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
27:3838: Но Исав сказал отцу своему: неужели, отец мой, одно у тебя благословение? благослови и меня, отец мой! И возвысил Исав голос свой и заплакал.
27:38 εἶπεν επω say; speak δὲ δε though; while Ησαυ ησαυ Ēsau; Isav πρὸς προς to; toward τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him μὴ μη not εὐλογία ευλογια commendation; acclamation μία εις.1 one; unit σοί σοι you ἐστιν ειμι be πάτερ πατηρ father εὐλόγησον ευλογεω commend; acclaim δὴ δη in fact κἀμέ καγω and I πάτερ πατηρ father κατανυχθέντος κατανυσσω pierce to δὲ δε though; while Ισαακ ισαακ Isaak ἀνεβόησεν αναβοαω scream out φωνὴν φωνη voice; sound Ησαυ ησαυ Ēsau; Isav καὶ και and; even ἔκλαυσεν κλαιω weep; cry
27:38 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau אֶל־ ʔel- אֶל to אָבִ֗יו ʔāvˈiʸw אָב father הַֽ hˈa הֲ [interrogative] בְרָכָ֨ה vᵊrāḵˌā בְּרָכָה blessing אַחַ֤ת ʔaḥˈaṯ אֶחָד one הִֽוא־ hˈiw- הִיא she לְךָ֙ lᵊḵˌā לְ to אָבִ֔י ʔāvˈî אָב father בָּרֲכֵ֥נִי bārᵃḵˌēnî ברך bless גַם־ ḡam- גַּם even אָ֖נִי ʔˌānî אֲנִי i אָבִ֑י ʔāvˈî אָב father וַ wa וְ and יִּשָּׂ֥א yyiśśˌā נשׂא lift עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau קֹלֹ֖ו qōlˌô קֹול sound וַ wa וְ and יֵּֽבְךְּ׃ yyˈēvk בכה weep
27:38. cui Esau num unam inquit tantum benedictionem habes pater mihi quoque obsecro ut benedicas cumque heiulatu magno fleretAnd Esau said to him: Hast thou only one blessing, father? I beseech thee bless me also. And when he wept with a loud cry,
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.
27:38. And Esau said to him: “Have you only one blessing, father? I beg you, bless me also.” And when he wept with a loud wail,
27:38. 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.
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: Но Исав сказал отцу своему: неужели, отец мой, одно у тебя благословение? благослови и меня, отец мой! И возвысил Исав голос свой и заплакал.
27:38
εἶπεν επω say; speak
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
πρὸς προς to; toward
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
μὴ μη not
εὐλογία ευλογια commendation; acclamation
μία εις.1 one; unit
σοί σοι you
ἐστιν ειμι be
πάτερ πατηρ father
εὐλόγησον ευλογεω commend; acclaim
δὴ δη in fact
κἀμέ καγω and I
πάτερ πατηρ father
κατανυχθέντος κατανυσσω pierce to
δὲ δε though; while
Ισαακ ισαακ Isaak
ἀνεβόησεν αναβοαω scream out
φωνὴν φωνη voice; sound
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
27:38
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau
אֶל־ ʔel- אֶל to
אָבִ֗יו ʔāvˈiʸw אָב father
הַֽ hˈa הֲ [interrogative]
בְרָכָ֨ה vᵊrāḵˌā בְּרָכָה blessing
אַחַ֤ת ʔaḥˈaṯ אֶחָד one
הִֽוא־ hˈiw- הִיא she
לְךָ֙ lᵊḵˌā לְ to
אָבִ֔י ʔāvˈî אָב father
בָּרֲכֵ֥נִי bārᵃḵˌēnî ברך bless
גַם־ ḡam- גַּם even
אָ֖נִי ʔˌānî אֲנִי i
אָבִ֑י ʔāvˈî אָב father
וַ wa וְ and
יִּשָּׂ֥א yyiśśˌā נשׂא lift
עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau
קֹלֹ֖ו qōlˌô קֹול sound
וַ wa וְ and
יֵּֽבְךְּ׃ yyˈēvk בכה weep
27:38. cui Esau num unam inquit tantum benedictionem habes pater mihi quoque obsecro ut benedicas cumque heiulatu magno fleret
And Esau said to him: Hast thou only one blessing, father? I beseech thee bless me also. And when he wept with a loud cry,
27:38. And Esau said to him: “Have you only one blessing, father? I beg you, bless me also.” And when he wept with a loud wail,
27:38. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Искренняя скорбь Исава достойна сострадания (хотя и не снимает с него ответственности за двукратное пренебрежение первородства — при продаже его и при женитьбе), и Исаак (ст. 39), тронутый (LXX: katanucqentoV), хотя и после некоторого раздумья, благословляет его — в выражениях, по началу тождественных с благословениями Иакову. Плодородие почвы и обилие росы обещается Исаву так же, как и Иакову (вопреки некоторым толкователям, напр., Кнобелю, Кейлю, что Исаву предвещается лишение и этих благ), а различие — лишь в степени политической самостоятельности и благосостояния (ср., впрочем, Мал 1:3).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:38: Gen 27:34, Gen 27:36, Gen 49:28; Pro 1:24-26; Isa 32:10-12, Isa 65:14; Heb 12:17
John Gill
27:38 And Esau said unto his father, hast thou but one blessing, my father?.... He seems to speak diminutively of what had been given to Jacob, calling it one blessing: whereas there were many, and of different sorts, both temporal and spiritual; but it may be Esau had not so clear and comprehensive a view of what was contained in Jacob's blessing; or at least was willing to think and hope that there was not so much given, but there might be some behind for him, and that his father had a greater stock than to be drained of all at once:
bless me, even me also, O my father: with another blessing, with one equal to what has been given my brother:
and Esau lift up his voice, and wept; in order to move the affections of his father, and to prevail upon him to reverse the blessing he had bestowed on Jacob, and give it to him; but he could not bring his father to repentance, to change his mind, and revoke the blessing, and give it him, with all his crying and tears, as the apostle observes, Heb 12:17.
27:3927:39: Պատասխանի ետ Իսահակ հայր նորա եւ ասէ ցնա. Ահա՝ ՚ի պարարտութենէ երկրի եղիցի բնակութիւն քո, եւ ՚ի ցօղոյ երկնից ՚ի վերուստ[238]. [238] ՚Ի լուս՛՛. Ահա ՚ի պարարտութեան. համաձայն ոմանց ՚՚ի բնաբ՛՛։ Ոսկան յաւելու. ՚ի վերուստ եղիցի օրհնութիւն քո։
39 Նրա հայր Իսահակը պատասխանեց նրան ու ասաց. «Երկրի պարարտութիւնից եւ վերեւից՝ երկնքի ցօղից պիտի լինի քո ապրուստը:
39 Եւ իր հայրը Իսահակ պատասխան տուաւ ու ըսաւ անոր. «Ահա քու բնակութիւնդ երկրի պարարտութենէն ու վերէն՝ երկնքի ցօղէն ըլլայ։
Պատասխանի ետ Իսահակ հայր նորա եւ ասէ ցնա. Ահա ի պարարտութենէ երկրի եղիցի բնակութիւն քո, եւ ի ցօղոյ երկնից ի վերուստ:

27:39: Պատասխանի ետ Իսահակ հայր նորա եւ ասէ ցնա. Ահա՝ ՚ի պարարտութենէ երկրի եղիցի բնակութիւն քո, եւ ՚ի ցօղոյ երկնից ՚ի վերուստ[238].
[238] ՚Ի լուս՛՛. Ահա ՚ի պարարտութեան. համաձայն ոմանց ՚՚ի բնաբ՛՛։ Ոսկան յաւելու. ՚ի վերուստ եղիցի օրհնութիւն քո։
39 Նրա հայր Իսահակը պատասխանեց նրան ու ասաց. «Երկրի պարարտութիւնից եւ վերեւից՝ երկնքի ցօղից պիտի լինի քո ապրուստը:
39 Եւ իր հայրը Իսահակ պատասխան տուաւ ու ըսաւ անոր. «Ահա քու բնակութիւնդ երկրի պարարտութենէն ու վերէն՝ երկնքի ցօղէն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
27:3939: И отвечал Исаак, отец его, и сказал ему: вот, от тука земли будет обитание твое и от росы небесной свыше;
27:39 ἀποκριθεὶς αποκρινομαι respond δὲ δε though; while Ισαακ ισαακ Isaak ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him εἶπεν επω say; speak αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am ἀπὸ απο from; away τῆς ο the πιότητος πιοτης fatness τῆς ο the γῆς γη earth; land ἔσται ειμι be ἡ ο the κατοίκησίς κατοικησις settlement; settling σου σου of you; your καὶ και and; even ἀπὸ απο from; away τῆς ο the δρόσου δροσος the οὐρανοῦ ουρανος sky; heaven ἄνωθεν ανωθεν from above; from upward
27:39 וַ wa וְ and יַּ֛עַן yyˈaʕan ענה answer יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac אָבִ֖יו ʔāvˌiʸw אָב father וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֑יו ʔēlˈāʸw אֶל to הִנֵּ֞ה hinnˈē הִנֵּה behold מִ mi מִן from שְׁמַנֵּ֤י šᵊmannˈê שָׁמָן fat הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth יִהְיֶ֣ה yihyˈeh היה be מֹֽושָׁבֶ֔ךָ mˈôšāvˈeḵā מֹושָׁב seat וּ û וְ and מִ mi מִן from טַּ֥ל ṭṭˌal טַל dew הַ ha הַ the שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens מֵ mē מִן from עָֽל׃ ʕˈāl עַל height
27:39. motus Isaac dixit ad eum in pinguedine terrae et in rore caeli desuperIsaac being moved, said to him: In the fat of the earth, and in the dew of heaven from above,
39. And Isaac his father answered and said unto him, Behold, of the fatness of the earth shall be thy dwelling, And of the dew of heaven from above;
27:39. Isaac was moved, and he said to him: “In the fatness of the earth, and in the dew of heaven from above,
27:39. 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;
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: И отвечал Исаак, отец его, и сказал ему: вот, от тука земли будет обитание твое и от росы небесной свыше;
27:39
ἀποκριθεὶς αποκρινομαι respond
δὲ δε though; while
Ισαακ ισαακ Isaak
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
ἀπὸ απο from; away
τῆς ο the
πιότητος πιοτης fatness
τῆς ο the
γῆς γη earth; land
ἔσται ειμι be
ο the
κατοίκησίς κατοικησις settlement; settling
σου σου of you; your
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
δρόσου δροσος the
οὐρανοῦ ουρανος sky; heaven
ἄνωθεν ανωθεν from above; from upward
27:39
וַ wa וְ and
יַּ֛עַן yyˈaʕan ענה answer
יִצְחָ֥ק yiṣḥˌāq יִצְחָק Isaac
אָבִ֖יו ʔāvˌiʸw אָב father
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֑יו ʔēlˈāʸw אֶל to
הִנֵּ֞ה hinnˈē הִנֵּה behold
מִ mi מִן from
שְׁמַנֵּ֤י šᵊmannˈê שָׁמָן fat
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
יִהְיֶ֣ה yihyˈeh היה be
מֹֽושָׁבֶ֔ךָ mˈôšāvˈeḵā מֹושָׁב seat
וּ û וְ and
מִ mi מִן from
טַּ֥ל ṭṭˌal טַל dew
הַ ha הַ the
שָּׁמַ֖יִם ššāmˌayim שָׁמַיִם heavens
מֵ מִן from
עָֽל׃ ʕˈāl עַל height
27:39. motus Isaac dixit ad eum in pinguedine terrae et in rore caeli desuper
Isaac being moved, said to him: In the fat of the earth, and in the dew of heaven from above,
27:39. Isaac was moved, and he said to him: “In the fatness of the earth, and in the dew of heaven from above,
27:39. 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;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: «Жить мечом» — жизнь разбойнических нападений на караваны и путников, — такова, действительно, была жизнь идумеев. Пророчество Исаака на них сбывается с точностью. Сначала потомство Исава возрастает, богатеет и имеет царей раньше Израиля (36:31). Но уже 1-й царь Израиля Саул имел успех против Едома (1: Цар 14:47), а при Давиде все идумеи сделались рабами (2: Цар 8:14), а затем, исключая отдельные восстания при Соломоне (3: Цар 11:14), Ахазе (4: Цар 14:7) и др., после разрушения остатков едома (Ам 9:11–12; Иер 49:17), наконец, при И. Гиркане, через обрезание, окончательно вошли в состав Иудейского государства. Но «пришло время» — по Таргуму: «когда Израиль отверг иго закона, то едом сверг с себя иго его», — и в лице Ирода Вел. и его дома Иудея приняла даже царей от идумеев.

Побуждения к бегству Иакова.
Albert Barnes: Notes on the Bible - 1834
27:39-41
At length, in reply to the weeping suppliant, he bestows upon him a characteristic blessing. "Away from the fatness." The preposition (מי mı̂ y) is the same as in the blessing of Jacob. But there, after a verb of giving, it had a partitive sense; here, after a noun of place, it denotes distance or separation; for example, Pro 20:3 The pastoral life has been distasteful to Esau, and so it shall be with his race. The land of Edom was accordingly a comparative wilderness (Mal 1:3). "On thy sword." By preying upon others. "And thy brother shalt thou serve." Edom was long independent; but at length Saul was victorious over them Sa1 14:47, and David conquered them Sa2 8:14. Then followed a long struggle, until John Hyrcanus, 129 b. c., compelled them to be circumcised and incorporated into Judaism. "Break his yoke." The history of Edom was a perpetual struggle against the supremacy of Israel. Conquered by Saul, subdued by David, repressed by Solomon, restrained after a Rev_olt by Amaziah, they recovered their independence in the time of Ahab. They were incorporated into the Jewish state, and furnished it with the dynasty of princes beginning with Antipater. Esau was now exasperated against his brother, and could only compose his mind by resolving to slay him during the days of mourning after his father's death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:39: Behold: Gen 36:6-8; Jos 24:4; Heb 11:20
the fatness: or, of the fatness, Gen 27:28; It is here foretold, says Bp. Newton, that as to temporal advantages, the two brothers should be much alike. (See note on Gen 27:28.) Esau had cattle, beasts, and substance in abundance, and he went to dwell in Mount Seir of his own accord. When the Israelites desired leave to pass through the territories of Edom, the country abounded with fruitful fields and vineyards (Num 20:17).
John Gill
27:39 And Isaac his father answered and said unto him,.... Being willing to bestow what he could upon him, without lessening or breaking in upon the grant made to Jacob:
behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above: this agrees with part of the blessing of Jacob, only the clauses are inverted, and no mention made of corn and wine; the land of Edom not being so fat and fruitful as the land of Canaan. Castalio renders the words very differently, "thy habitation shall be from the fatness of the earth, or without the fatness of the earth, and without the dew of heaven from above" (c); or otherwise he thinks Esau would have the same blessing with Jacob, and so would have no occasion of complaint or grief, or to have hated his brother and sought his life; to which may be added, that the land of Edom, which Esau and his posterity inhabited, was a very desert country, see Mal 1:3.
(c) See the Bishop of Clogher's Chronology of the Hebrew Bible, p. 142.
John Wesley
27:39 Esau likewise obtained a blessing: yet it was far short of Jacob's. In Jacob's blessing the dew of heaven is put first, as that which he most valued and desired: in Esau's the fatness of the earth is put first, for that was it which he had the principal regard to. Esau hath these, but Jacob hath them from God's hand. God give thee the dew of heaven, Gen 27:28. It was enough to have the possession, but Jacob desired it by promise. Jacob shall have dominion over his brethren, for the Israelites often ruled over the Edomites. Esau shall have dominion, he shall gain some power, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference is, that there is nothing in Esau's blessing that points at Christ, nothing that brings either him or his into the church, and without that the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both, according as their lot should be.
Robert Jamieson, A. R. Fausset and David Brown
27:39 Behold, thy dwelling shall be the fatness of the earth--The first part is a promise of temporal prosperity, made in the same terms as Jacob's [Gen 27:28] --the second part refers to the roving life of hunting freebooters, which he and his descendants should lead. Though Esau was not personally subject to his brother, his posterity were tributary to the Israelites, till the reign of Joram when they revolted and established a kingdom of their own (4Kings 8:20; 2Chron 21:8-10).
27:4027:40: եւ սրո՛վ քով կեցցես. եւ եղբօր քում ծառայեսցես. եւ եղիցի յորժամ քակեսցես եւ լուծցես զլուծ նորա ՚ի պարանոցէ քումմէ։
40 Քո սրով պիտի ապրես եւ քո եղբօրը պիտի ծառայես: Բայց պիտի գայ ժամանակ, որ դու պիտի քանդես եւ շպրտես նրա լուծը քո պարանոցից»:
40 Քու սուրովդ ապրիս ու եղբօրդ ծառայութիւն ընես եւ եթէ անոր դէմ ապստամբիս՝ անոր լուծը քու պարանոցէդ կոտրես»։
եւ սրով քով կեցցես. եւ եղբօր քում ծառայեսցես. եւ եղիցի յորժամ քակեսցես, եւ լուծցես զլուծ նորա ի պարանոցէ քումմէ:

27:40: եւ սրո՛վ քով կեցցես. եւ եղբօր քում ծառայեսցես. եւ եղիցի յորժամ քակեսցես եւ լուծցես զլուծ նորա ՚ի պարանոցէ քումմէ։
40 Քո սրով պիտի ապրես եւ քո եղբօրը պիտի ծառայես: Բայց պիտի գայ ժամանակ, որ դու պիտի քանդես եւ շպրտես նրա լուծը քո պարանոցից»:
40 Քու սուրովդ ապրիս ու եղբօրդ ծառայութիւն ընես եւ եթէ անոր դէմ ապստամբիս՝ անոր լուծը քու պարանոցէդ կոտրես»։
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27:4040: и ты будешь жить мечом твоим и будешь служить брату твоему; будет же [время], когда воспротивишься и свергнешь иго его с выи твоей.
27:40 καὶ και and; even ἐπὶ επι in; on τῇ ο the μαχαίρῃ μαχαιρα short sword σου σου of you; your ζήσῃ ζαω live; alive καὶ και and; even τῷ ο the ἀδελφῷ αδελφος brother σου σου of you; your δουλεύσεις δουλευω give allegiance; subject ἔσται ειμι be δὲ δε though; while ἡνίκα ηνικα whenever; when ἐὰν εαν and if; unless καθέλῃς καθαιρεω take down; demolish καὶ και and; even ἐκλύσεις εκλυω faint; let loose τὸν ο the ζυγὸν ζυγος yoke αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the τραχήλου τραχηλος neck σου σου of you; your
27:40 וְ wᵊ וְ and עַל־ ʕal- עַל upon חַרְבְּךָ֣ ḥarbᵊḵˈā חֶרֶב dagger תִֽחְיֶ֔ה ṯˈiḥyˈeh חיה be alive וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אָחִ֖יךָ ʔāḥˌîḵā אָח brother תַּעֲבֹ֑ד taʕᵃvˈōḏ עבד work, serve וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תָּרִ֔יד tārˈîḏ רדד subdue וּ û וְ and פָרַקְתָּ֥ fāraqtˌā פרק tear away עֻלֹּ֖ו ʕullˌô עֹל yoke מֵ mē מִן from עַ֥ל ʕˌal עַל upon צַוָּארֶֽךָ׃ ṣawwārˈeḵā צַוָּאר neck
27:40. erit benedictio tua vives gladio et fratri tuo servies tempusque veniet cum excutias et solvas iugum eius de cervicibus tuisShall thy blessing be. Thou shalt live by the sword, and shalt serve thy brother: and the time shall come, when thou shalt shake off and loose his yoke from thy neck.
40. And by thy sword shalt thou live, and thou shalt serve thy brother; And it shall come to pass when thou shalt break loose, That thou shalt shake his yoke from off thy neck.
27:40. will your blessing be. You will live by the sword, and you will serve your brother. But the time will arrive when you will shake off and release his yoke from your neck.”
27:40. 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.
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: и ты будешь жить мечом твоим и будешь служить брату твоему; будет же [время], когда воспротивишься и свергнешь иго его с выи твоей.
27:40
καὶ και and; even
ἐπὶ επι in; on
τῇ ο the
μαχαίρῃ μαχαιρα short sword
σου σου of you; your
ζήσῃ ζαω live; alive
καὶ και and; even
τῷ ο the
ἀδελφῷ αδελφος brother
σου σου of you; your
δουλεύσεις δουλευω give allegiance; subject
ἔσται ειμι be
δὲ δε though; while
ἡνίκα ηνικα whenever; when
ἐὰν εαν and if; unless
καθέλῃς καθαιρεω take down; demolish
καὶ και and; even
ἐκλύσεις εκλυω faint; let loose
τὸν ο the
ζυγὸν ζυγος yoke
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
τραχήλου τραχηλος neck
σου σου of you; your
27:40
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
חַרְבְּךָ֣ ḥarbᵊḵˈā חֶרֶב dagger
תִֽחְיֶ֔ה ṯˈiḥyˈeh חיה be alive
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֖יךָ ʔāḥˌîḵā אָח brother
תַּעֲבֹ֑ד taʕᵃvˈōḏ עבד work, serve
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תָּרִ֔יד tārˈîḏ רדד subdue
וּ û וְ and
פָרַקְתָּ֥ fāraqtˌā פרק tear away
עֻלֹּ֖ו ʕullˌô עֹל yoke
מֵ מִן from
עַ֥ל ʕˌal עַל upon
צַוָּארֶֽךָ׃ ṣawwārˈeḵā צַוָּאר neck
27:40. erit benedictio tua vives gladio et fratri tuo servies tempusque veniet cum excutias et solvas iugum eius de cervicibus tuis
Shall thy blessing be. Thou shalt live by the sword, and shalt serve thy brother: and the time shall come, when thou shalt shake off and loose his yoke from thy neck.
27:40. will your blessing be. You will live by the sword, and you will serve your brother. But the time will arrive when you will shake off and release his yoke from your neck.”
27:40. 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.
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Adam Clarke: Commentary on the Bible - 1831
27:40: By thy sword shalt thou live - This does not absolutely mean that the Edomites should have constant wars; but that they should be of a fierce and warlike disposition, gaining their sustenance by hunting, and by predatory excursions upon the possessions of others. Bishop Newton speaks on this subject with his usual good sense and judgment: "The elder branch, it is here foretold, should delight more in war and violence, but yet should be subdued by the younger. By thy sword shalt thou live, and shalt serve thy brother. Esau might be said to live much by the sword; for he was a cunning hunter, a man of the field. He and his children got possession of Mount Seir by force and violence, expelling from thence the Horites, the former inhabitants. By what means they spread themselves farther among the Arabians is not known; but it appears that upon a sedition and separation several of the Edomites came and seized upon the south-west parts of Judea, during the Babylonish captivity, and settled there ever after. Before and after this they were almost continually at war with the Jews; upon every occasion they were ready to join with their enemies; and when Nebuchadnezzar besieged Jerusalem, they encouraged him utterly to destroy the city, saying, Rase it, rase it, even to the foundations thereof. Psa 137:7. And even long after they were subdued by the Jews, they retained the same martial spirit; for Josephus in his time gives them the character of 'a turbulent and disorderly nation, always erect to commotions, and rejoicing in changes; at the least adulation of those who beseech them, beginning war, and hasting to battles as to a feast.' And a little before the last siege of Jerusalem they came, at the entreaty of the Zealots, to assist them against the priests and people; and there, together with the Zealots, committed unheard-of cruelties, and barbarously murdered Annas, the high priest, from whose death Josephus dates the destruction of the city." See Dr. Dodd.
And - when thou shalt have the dominion - It is here foretold that there was to be a time when the elder was to have dominion and shake off the yoke of the younger. The word תריד tarid, which we translate have dominion, is rather of doubtful meaning, as it may be deduced from three different roots, ירד yarad, to descend, to be brought down or brought low; דרה radah, to obtain rule or have dominion; and רוד rud, to complain; meaning either that when reduced very low God would magnify his power in their behalf, and deliver them from the yoke of their brethren; or when they should be increased so as to venture to set up a king over them, or when they mourned for their transgressions, God would turn their captivity. The Jerusalem Targum gives the words the following turn: "When the sons of Jacob attend to the law and observe the precepts, they shall impose the yoke of servitude upon thy neck; but when they shall turn away themselves from studying the law and neglect the precepts, thou shalt break off the yoke of servitude from thy neck."
"It was David who imposed the yoke, and at that time the Jewish people observed the law; but the yoke was very galling to the Edomites from the first; and towards the end of Solomon's reign Hadad, the Edomite, of the blood royal, who had been carried into Egypt from his childhood, returned into his own country, and raised some disturbances, but was not able to recover his throne, his subjects being over-awed by the garrisons which David had placed among them; but in the reign of Jehoram, the son of Jehoshaphat king of Judah, the Edomites revolted from under the dominion of Judah, and made themselves a king. Jehoram made some attempts to subdue them again, but could not prevail; so the Edomites revolted from under the hand of Judah unto this day, Ch2 21:8, Ch2 21:10, and hereby this part of the prophecy was fulfilled about nine hundred years after it was delivered." See Bishop Newton.
"Thus," says Bishop Newton, "have we traced, in our notes on this and the25th chapter, the accomplishment of this prophecy from the beginning; and we find that the nation of the Edomites has at several times been conquered by and made tributary to the Jews, but never the nation of the Jews to the Edomites; and the Jews have been the more considerable people, more known in the world, and more famous in history. We know indeed little more of the history of the Edomites than as it is connected with that of the Jews; and where is the name or nation now? They were swallowed up and lost, partly among the Nabathean Arabs, and partly among the Jews; and the very name, as Dr. Prideaux has observed, was abolished and disused about the end of the first century of the Christian era. Thus were they rewarded for insulting and oppressing their brethren the Jews; and hereby other prophecies were fulfilled, viz., Jer 49:7, etc.; Eze 25:12, etc.; Joe 3:19; Amo 1:11, etc.; and particularly Obadiah; for at this day we see the Jews subsisting as a distinct people, while Edom is no more, agreeably to the words of Obadiah, Oba 1:10 : For thy violence against thy brother Jacob, in the return of his posterity from Egypt, shame shall cover thee, and thou shalt be cut off for ever. And again, Oba 1:18 : There shall not be any remaining of the house of Esau, for the Lord hath spoken it. In what a most extensive and circumstantial manner has God fulfilled all these predictions! and what a proof is this of the Divine inspiration of the Pentateuch, and the omniscience of God!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:40: thy sword: Gen 32:6; Mat 10:34
serve: Gen 25:23; Sa2 8:14; Kg1 11:15-17; Kg2 14:7, Kg2 14:10; Ch1 18:11-13; Ch2 25:11, Ch2 25:12; Psa 60:8; Oba 1:17-21
that thou: Kg2 8:20-22; Ch2 21:8, Ch2 21:10, Ch2 28:17
Geneva 1599
27:40 And (i) by thy sword shalt thou live, and shalt (k) 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.
(i) Because your enemies will be all around you.
(k) Which was fulfilled in his posterity the Idumeans: who were tributaries for a time to Israel, and later came to freedom.
John Gill
27:40 And by thy sword shalt thou live,.... By what he could get by it; his land being so poor that he could not live upon it, but must be obliged to such methods for a livelihood; or his country being surrounded with enemies, his posterity would be obliged to defend themselves by the sword, and other weapons of war:
and shalt serve thy brother; which is the sense and language of the oracle, Gen 25:23; and which Isaac perhaps now remembered, and had a clear understanding of it, and delivers out his prophetic blessing agreeably to it:
and it shall come to pass, when thou shalt have the dominion; not over the Israelites, the posterity of Jacob, which the Edomites, Esau's posterity, never had; but when they should get a greater degree of strength, power, authority, and dominion in the world:
that thou shalt break his yoke from off thy neck; the Edomites should revolt from the posterity of Jacob, and shake off the yoke of bondage and subjection they had been long under; as they did in the times of Joram, king of Judah, and set up a king of their own, and continued in such a state of freedom a long time, see 4Kings 8:20.
27:4127:41: Եւ պահէր Եսաւ ո՛խս Յակովբայ վասն օրհնութեանցն զոր օրհնեաց զնա հայր իւր. եւ ասէր Եսաւ ՚ի մտի ※ իւրում. Մերձեսցին աւուրք կարեաց հօր իմոյ, զի սպանից զՅակոբ զեղբայր իմ[239]։ [239] Այլք. Վասն օրհնութեանն զոր օրհ՛՛։
41 Եսաւը պահում էր Յակոբի նկատմամբ ունեցած ոխը այն օրհնութեան պատճառով, որ իր հայրը տուել էր նրան: Եսաւն ասաց իր մտքում. «Թող մօտենան իմ հօր մահուան սգի օրերը, որ սպանեմ Յակոբին՝ իմ եղբօրը»:
41 Եւ Եսաւ ատեց Յակոբը այն օրհնութեան համար, որով իր հայրը օրհնեց զանիկա ու Եսաւ իր սրտին մէջ ըսաւ. «Իմ հօրս սուգին օրերը մօտ են, յետոյ իմ եղբայրս Յակոբը պիտի մեռցնեմ»։
Եւ պահէր Եսաւ ոխս Յակոբայ վասն օրհնութեանն զոր օրհնեաց զնա հայր իւր. եւ ասէր Եսաւ ի մտի իւրում. Մերձեսցին աւուրք կարեաց հօր իմոյ, զի սպանից զՅակոբ զեղբայր իմ:

27:41: Եւ պահէր Եսաւ ո՛խս Յակովբայ վասն օրհնութեանցն զոր օրհնեաց զնա հայր իւր. եւ ասէր Եսաւ ՚ի մտի ※ իւրում. Մերձեսցին աւուրք կարեաց հօր իմոյ, զի սպանից զՅակոբ զեղբայր իմ[239]։
[239] Այլք. Վասն օրհնութեանն զոր օրհ՛՛։
41 Եսաւը պահում էր Յակոբի նկատմամբ ունեցած ոխը այն օրհնութեան պատճառով, որ իր հայրը տուել էր նրան: Եսաւն ասաց իր մտքում. «Թող մօտենան իմ հօր մահուան սգի օրերը, որ սպանեմ Յակոբին՝ իմ եղբօրը»:
41 Եւ Եսաւ ատեց Յակոբը այն օրհնութեան համար, որով իր հայրը օրհնեց զանիկա ու Եսաւ իր սրտին մէջ ըսաւ. «Իմ հօրս սուգին օրերը մօտ են, յետոյ իմ եղբայրս Յակոբը պիտի մեռցնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:4141: И возненавидел Исав Иакова за благословение, которым благословил его отец его; и сказал Исав в сердце своем: приближаются дни плача по отце моем, и я убью Иакова, брата моего.
27:41 καὶ και and; even ἐνεκότει εγκοτεω Ēsau; Isav τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov περὶ περι about; around τῆς ο the εὐλογίας ευλογια commendation; acclamation ἧς ος who; what εὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him εἶπεν επω say; speak δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἐν εν in τῇ ο the διανοίᾳ διανοια mind; intention ἐγγισάτωσαν εγγιζω get close; near αἱ ο the ἡμέραι ημερα day τοῦ ο the πένθους πενθος sadness τοῦ ο the πατρός πατηρ father μου μου of me; mine ἵνα ινα so; that ἀποκτείνω αποκτεινω kill Ιακωβ ιακωβ Iakōb; Iakov τὸν ο the ἀδελφόν αδελφος brother μου μου of me; mine
27:41 וַ wa וְ and יִּשְׂטֹ֤ם yyiśṭˈōm שׂטם bear grudge עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau אֶֽת־ ʔˈeṯ- אֵת [object marker] יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob עַל־ ʕal- עַל upon הַ֨ hˌa הַ the בְּרָכָ֔ה bbᵊrāḵˈā בְּרָכָה blessing אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] בֵּרֲכֹ֖ו bērᵃḵˌô ברך bless אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau בְּ bᵊ בְּ in לִבֹּ֗ו libbˈô לֵב heart יִקְרְבוּ֙ yiqrᵊvˌû קרב approach יְמֵי֙ yᵊmˌê יֹום day אֵ֣בֶל ʔˈēvel אֵבֶל mourning rites אָבִ֔י ʔāvˈî אָב father וְ wᵊ וְ and אַֽהַרְגָ֖ה ʔˈaharᵊḡˌā הרג kill אֶת־ ʔeṯ- אֵת [object marker] יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob אָחִֽי׃ ʔāḥˈî אָח brother
27:41. oderat ergo semper Esau Iacob pro benedictione qua benedixerat ei pater dixitque in corde suo veniant dies luctus patris mei ut occidam Iacob fratrem meumEsau therefore always hated Jacob, for the blessing wherewith his father had blessed him; and he said in his heart: The days will come of the mourning for my father, and I will kill my brother Jacob.
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.
27:41. Therefore, Esau always hated Jacob, for the blessing with which his father had blessed him. And he said in his heart, “The days will arrive for the mourning of my father, and I will kill my brother Jacob.”
27:41. 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.
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: И возненавидел Исав Иакова за благословение, которым благословил его отец его; и сказал Исав в сердце своем: приближаются дни плача по отце моем, и я убью Иакова, брата моего.
27:41
καὶ και and; even
ἐνεκότει εγκοτεω Ēsau; Isav
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
περὶ περι about; around
τῆς ο the
εὐλογίας ευλογια commendation; acclamation
ἧς ος who; what
εὐλόγησεν ευλογεω commend; acclaim
αὐτὸν αυτος he; him
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
εἶπεν επω say; speak
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ἐν εν in
τῇ ο the
διανοίᾳ διανοια mind; intention
ἐγγισάτωσαν εγγιζω get close; near
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
πένθους πενθος sadness
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
ἵνα ινα so; that
ἀποκτείνω αποκτεινω kill
Ιακωβ ιακωβ Iakōb; Iakov
τὸν ο the
ἀδελφόν αδελφος brother
μου μου of me; mine
27:41
וַ wa וְ and
יִּשְׂטֹ֤ם yyiśṭˈōm שׂטם bear grudge
עֵשָׂו֙ ʕēśˌāw עֵשָׂו Esau
אֶֽת־ ʔˈeṯ- אֵת [object marker]
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
עַל־ ʕal- עַל upon
הַ֨ hˌa הַ the
בְּרָכָ֔ה bbᵊrāḵˈā בְּרָכָה blessing
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
בֵּרֲכֹ֖ו bērᵃḵˌô ברך bless
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
עֵשָׂ֜ו ʕēśˈāw עֵשָׂו Esau
בְּ bᵊ בְּ in
לִבֹּ֗ו libbˈô לֵב heart
יִקְרְבוּ֙ yiqrᵊvˌû קרב approach
יְמֵי֙ yᵊmˌê יֹום day
אֵ֣בֶל ʔˈēvel אֵבֶל mourning rites
אָבִ֔י ʔāvˈî אָב father
וְ wᵊ וְ and
אַֽהַרְגָ֖ה ʔˈaharᵊḡˌā הרג kill
אֶת־ ʔeṯ- אֵת [object marker]
יַעֲקֹ֥ב yaʕᵃqˌōv יַעֲקֹב Jacob
אָחִֽי׃ ʔāḥˈî אָח brother
27:41. oderat ergo semper Esau Iacob pro benedictione qua benedixerat ei pater dixitque in corde suo veniant dies luctus patris mei ut occidam Iacob fratrem meum
Esau therefore always hated Jacob, for the blessing wherewith his father had blessed him; and he said in his heart: The days will come of the mourning for my father, and I will kill my brother Jacob.
27:41. Therefore, Esau always hated Jacob, for the blessing with which his father had blessed him. And he said in his heart, “The days will arrive for the mourning of my father, and I will kill my brother Jacob.”
27:41. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41: Исав возненавидел Иакова тайною, коварною ненавистью (со временем, однако он забыл обиду, причиненную ему Иаковом, 32:4, 9, 12), но из почтения к отцу решает отложить мщение до ожидаемой смерти его.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
41: Jacob's Life Threatened by Esau.B. C. 1760.
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. 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. 43 Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; 44 And tarry with him a few days, until thy brother's fury turn away; 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? 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?
Here is, I. The malice Esau bore to Jacob upon account of the blessing which he had obtained, v. 41. Thus he went in the way of Cain, who slew his brother because he had gained that acceptance with God of which he had rendered himself unworthy. Esau's hatred of Jacob was, 1. A causeless hatred. He hated him for no other reason but because his father blessed him and God loved him. Note, The happiness of saints is the envy of sinners. Whom Heaven blesses, hell curses. 2. It was a cruel hatred. Nothing less would satisfy him than to slay his brother. It is the blood of the saints that persecutors thirst after: I will slay my brother. How could he say that word without horror? How could he call him brother, and yet vow his death? Note, The rage of persecutors will not be tied up by any bonds, no, not the strongest and most sacred. 3. It was a politic hatred. He expected his father would soon die, and then titles must be tried and interests contested between the brothers, which would give him a fair opportunity for revenge. He thinks it not enough to live by his sword himself (v. 40), unless his brother die by it. He is loth to grieve his father while he lives, and therefore puts off the intended murder till his death, not caring how much he then grieved his surviving mother. Note, (1.) Those are bad children to whom their good parents are a burden, and who, upon any account, long for the days of mourning for them. (2.) Bad men are long held in by external restraints from doing the mischief they would do, and so their wicked purposes come to nought. (3.) Those who think to defeat God's purposes will undoubtedly be disappointed themselves. Esau aimed to prevent Jacob, or his seed, from having the dominion, by taking away his life before he was married; but who can disannul what God has spoken? Men may fret at God's counsels, but cannot change them.
II. The method Rebekah took to prevent the mischief.
1. She gave Jacob warning of his danger, and advised him to withdraw for a while, and shift for his own safety. She tells him what she heard of Esau's design, that he comforted himself with the hope of an opportunity to kill his brother, v. 42. Would one think that such a bloody barbarous thought as this could be a comfort to a man? If Esau could have kept his design to himself his mother would not have suspected it; but men's impudence in sin is often their infatuation; and they cannot accomplish their wickedness because their rage is too violent to be concealed, and a bird of the air carries the voice. Observe here, (1.) What Rebekah feared--lest she should be deprived of them both in one day (v. 45), deprived, not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God, would by sacrificed to justice, which she herself must acquiesce in, and not obstruct: or, if not so, yet thenceforward she would be deprived of all joy and comfort in him. Those that are lost to virtue are in a manner lost to all their friends. With what pleasure can a child be looked upon that can be looked upon as no other than a child of the devil? (2.) What Rebekah hoped--that, if Jacob for a while kept out of sight, the affront which his brother resented so fiercely would by degrees go out of mind. The strength of passions is weakened and taken off by the distances both of time and place. She promised herself that his brother's anger would turn away. Note, Yielding pacifies great offences; and even those that have a good cause, and God on their side, must yet use this with other prudent expedients for their own preservation.
2. She impressed Isaac with an apprehension of the necessity of Jacob's going among her relations upon another account, which was to take a wife, v. 46. She would not tell him of Esau's wicked design against the life of Jacob, lest it should trouble him; but prudently took another way to gain her point. Isaac saw as uneasy as he was to Esau's being unequally yoked with Hittites; and therefore, with a very good colour of reason, she moves to have Jacob married to one that was better principled. Note, One miscarriage should serve as a warning to prevent another; those are careless indeed that stumble twice at the same stone. Yet Rebekah seems to have expressed herself somewhat too warmly in the matter, when she said, What good will my life do me if Jacob marry a Canaanite? Thanks be to God, all our comfort is not lodged in one hand; we may do the work of life, and enjoy the comforts of life, though every thing do not fall out to our mind, and though our relations be not in all respects agreeable to us. Perhaps Rebekah spoke with this concern because she saw it necessary, for the quickening of Isaac, to give speedy orders in this matter. Observe, Though Jacob was himself very towardly, and well fixed in his religion, yet he had need to be put out of the way of temptation. Even he was in danger both of following the bad example of his brother and of being drawn into a snare by it. We must not presume too far upon the wisdom and resolution, no, not of those children that are most hopeful and promising; but care must be taken to keep them out of harm's way.
Adam Clarke: Commentary on the Bible - 1831
27:41: The days of mourning for my father are at hand - Such was the state of Isaac's health at that time, though he lived more than forty years afterwards, that his death was expected by all; and Esau thought that would be a favorable time for him to avenge himself on his brother Jacob, as, according to the custom of the times, the sons were always present at the burial of the father. Ishmael came from his own country to assist Isaac to bury Abraham; and both Jacob and Esau assisted in burying their father Isaac, but the enmity between them had happily subsided long before that time.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:41: hated: Gen 4:2-8, Gen 37:4, Gen 37:8; Eze 25:12-15, Eze 35:5; Amo 1:11, Amo 1:12; Oba 1:10-14; Jo1 3:12-15
The days: Gen 35:29, Gen 50:3, Gen 50:4, Gen 50:10, Gen 50:11; Deu 34:8; Ch2 35:24; Psa 35:14
then: Gen 32:6; Sa2 13:28, Sa2 13:29; Psa 37:12, Psa 37:13, Psa 37:16, Psa 140:4, Psa 140:5, Psa 142:3; Pro 1:12, Pro 1:13, Pro 1:16; Pro 6:14; Ecc 7:9; Oba 1:10; Eph 4:26, Eph 4:27; Tit 1:15, Tit 1:16, Tit 3:3; Jo1 3:12-15
Carl Friedrich Keil and Franz Delitzsch
27:41
Esau's complaining and weeping were now changed into mortal hatred of his brother. "The days of mourning," he said to himself, "for my father are at hand, and I will kill my brother Jacob." אבי אבל: genit. obj. as in Amos 8:10; Jer 6:26. He would put off his intended fratricide that he might not hurt his father's mind.
Gen 27:42-46
When Rebekah was informed by some one of Esau's intention, she advised Jacob to protect himself from his revenge (התנחם to procure comfort by retaliation, equivalent to "avenge himself," התנקּם, Is 1:24),
(Note: This reference is incorrect; the Niphal is used in Is 1:24, the Hithpael in Jer 5:9-29. Tr.)
by fleeing to her brother Laban in Haran, and remaining there "some days," as she mildly puts it, until his brother's wrath was subdued. "For why should I lose you both in one day?" viz., Jacob through Esau's vengeance, and Esau as a murderer by the avenger of blood (Gen 9:6, cf. 2Kings 14:6-7). In order to obtain Isaac's consent to this plan, without hurting his feelings by telling him of Esau's murderous intentions, she spoke to him of her troubles on account of the Hittite wives of Esau, and the weariness of life that she should feel if Jacob also were to marry one of the daughters of the land, and so introduced the idea of sending Jacob to her relations in Mesopotamia, with a view to his marriage there.
Geneva 1599
27:41 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; (l) then will I slay my brother Jacob.
(l) Hypocrites only abstain from doing evil for fear of men.
John Gill
27:41 And Esau hated Jacob because of the blessing wherewith his father blessed him,.... It being a better blessing than his; giving him a better country, and greater plenty of good things, a larger dominion, and even dominion over him and his seed; for as for the promise of the Messiah, and spiritual blessings, he seems to have no concern about them, only temporal ones:
and Esau said in his heart; within himself, but he did not long keep it there, but told somebody of it; or otherwise, how should Rebekah be informed of it, as afterwards related? what he said follows:
the days of mourning for my father are at hand, then will I slay my brother Jacob: that is, the time of his father's death was drawing nigh, when there would be a mourning for him for some days; at which time, or at the end of it, he proposed to pick a quarrel with Jacob about his title to his father's substance, and in the quarrel kill him, and so regain the birthright and the blessing; and Jacob dying unmarried, and without issue, would defeat both the oracle of God, and the prophetic benediction of his father; but he failed in all, the time of his father's death was not so near as he imagined, for he lived forty three years after this; and this design of his being discovered, was the occasion of Jacob's going to Haran, where he married two sisters, and by them and their maids had a numerous offspring, whereby both the oracle and the blessing had their accomplishment. Esau seems to have retained some affection for his father, and therefore put off the execution of this wicked design until his death, being unwilling to grieve him, but had no regard for his mother, who he knew loved Jacob better than he, and was assisting to him in getting the blessing from him. Schmidt gives a sense of this passage different from all interpreters, and renders the words, "the days of my father's mourning will draw nigh"; not in which his father would be mourned for, being dead, but in which his father, being alive, would himself mourn for his son Jacob, being slain by Esau; and accordingly he renders the next clause, "for I will slay my brother Jacob"; and that will make him mourn, and perhaps die of his grief; and so he shows an ill will to his father because he confirmed the blessing to Jacob, as well as to Jacob because he had it.
Robert Jamieson, A. R. Fausset and David Brown
27:41 Esau hated Jacob--It is scarcely to be wondered at that Esau resented the conduct of Jacob and vowed revenge.
The days of mourning for my father are at hand--a common Oriental phrase for the death of a parent.
27:4227:42: Ա՛զդ եղեւ Ռեբեկայ բանքն Եսաւայ որդւոյ իւրոյ երիցու. եւ յղեաց կոչեաց զորդի իւր զկրտսեր զՅակոբ՝ եւ ասէ ցնա. Ահա Եսաւ եղբայր քո սպառնայ սպանանե՛լ զքեզ[240]։ [240] Ոմանք. Ազդ եղեն Ռեբեկայ։
42 Ռեբեկային տեղեկացրին իր աւագ որդի Եսաւի խօսքերը, եւ նա մարդ ուղարկեց, կանչեց իր կրտսեր որդի Յակոբին ու ասաց նրան. «Ահա քո եղբայր Եսաւը սպառնում է սպանել քեզ:
42 Ռեբեկային պատմուեցան իր մեծ որդիին Եսաւին խօսքերը, ուստի իր պզտիկ որդին Յակոբը կանչել տուաւ ու ըսաւ անոր. «Ահա քու եղբայրդ Եսաւ քեզ մեռցնել խորհելով՝ քու վրայովդ ինքզինք կը մխիթարէ։
Ազդ եղեւ Ռեբեկայ բանքն Եսաւայ որդւոյ իւրոյ երիցու. եւ յղեաց կոչեաց զորդի իւր զկրտսեր զՅակոբ եւ ասէ ցնա. Ահա Եսաւ եղբայր քո սպառնայ սպանանել զքեզ:

27:42: Ա՛զդ եղեւ Ռեբեկայ բանքն Եսաւայ որդւոյ իւրոյ երիցու. եւ յղեաց կոչեաց զորդի իւր զկրտսեր զՅակոբ՝ եւ ասէ ցնա. Ահա Եսաւ եղբայր քո սպառնայ սպանանե՛լ զքեզ[240]։
[240] Ոմանք. Ազդ եղեն Ռեբեկայ։
42 Ռեբեկային տեղեկացրին իր աւագ որդի Եսաւի խօսքերը, եւ նա մարդ ուղարկեց, կանչեց իր կրտսեր որդի Յակոբին ու ասաց նրան. «Ահա քո եղբայր Եսաւը սպառնում է սպանել քեզ:
42 Ռեբեկային պատմուեցան իր մեծ որդիին Եսաւին խօսքերը, ուստի իր պզտիկ որդին Յակոբը կանչել տուաւ ու ըսաւ անոր. «Ահա քու եղբայրդ Եսաւ քեզ մեռցնել խորհելով՝ քու վրայովդ ինքզինք կը մխիթարէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:4242: И пересказаны были Ревекке слова Исава, старшего сына ее; и она послала, и призвала младшего сына своего Иакова, и сказала ему: вот, Исав, брат твой, грозит убить тебя;
27:42 ἀπηγγέλη απαγγελλω report δὲ δε though; while Ρεβεκκα ρεβεκκα Rebecca τὰ ο the ῥήματα ρημα statement; phrase Ησαυ ησαυ Ēsau; Isav τοῦ ο the υἱοῦ υιος son αὐτῆς αυτος he; him τοῦ ο the πρεσβυτέρου πρεσβυτερος senior; older καὶ και and; even πέμψασα πεμπω dispatch; send ἐκάλεσεν καλεω call; invite Ιακωβ ιακωβ Iakōb; Iakov τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him τὸν ο the νεώτερον νεος new; young καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am Ησαυ ησαυ Ēsau; Isav ὁ ο the ἀδελφός αδελφος brother σου σου of you; your ἀπειλεῖ απειλεω threaten σοι σοι you τοῦ ο the ἀποκτεῖναί αποκτεινω kill σε σε.1 you
27:42 וַ wa וְ and יֻּגַּ֣ד yyuggˈaḏ נגד report לְ lᵊ לְ to רִבְקָ֔ה rivqˈā רִבְקָה Rebekah אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֥י divrˌê דָּבָר word עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau בְּנָ֣הּ bᵊnˈāh בֵּן son הַ ha הַ the גָּדֹ֑ל ggāḏˈōl גָּדֹול great וַ wa וְ and תִּשְׁלַ֞ח ttišlˈaḥ שׁלח send וַ wa וְ and תִּקְרָ֤א ttiqrˈā קרא call לְ lᵊ לְ to יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob בְּנָ֣הּ bᵊnˈāh בֵּן son הַ ha הַ the קָּטָ֔ן qqāṭˈān קָטָן small וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say אֵלָ֔יו ʔēlˈāʸw אֶל to הִנֵּה֙ hinnˌē הִנֵּה behold עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau אָחִ֔יךָ ʔāḥˈîḵā אָח brother מִתְנַחֵ֥ם miṯnaḥˌēm נחם repent, console לְךָ֖ lᵊḵˌā לְ to לְ lᵊ לְ to הָרְגֶֽךָ׃ hārᵊḡˈeḵā הרג kill
27:42. nuntiata sunt haec Rebeccae quae mittens et vocans Iacob filium suum dixit ad eum ecce Esau frater tuus minatur ut occidat teThese things were told to Rebecca: and she sent and called Jacob, her son, and said to him: Behold Esau, thy brother, threateneth to kill thee.
42. And the 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, to kill thee.
27:42. These things were reported to Rebekah. And sending and calling for her son Jacob, she said to him, “Behold, your brother Esau is threatening to kill you.
27:42. 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.
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: И пересказаны были Ревекке слова Исава, старшего сына ее; и она послала, и призвала младшего сына своего Иакова, и сказала ему: вот, Исав, брат твой, грозит убить тебя;
27:42
ἀπηγγέλη απαγγελλω report
δὲ δε though; while
Ρεβεκκα ρεβεκκα Rebecca
τὰ ο the
ῥήματα ρημα statement; phrase
Ησαυ ησαυ Ēsau; Isav
τοῦ ο the
υἱοῦ υιος son
αὐτῆς αυτος he; him
τοῦ ο the
πρεσβυτέρου πρεσβυτερος senior; older
καὶ και and; even
πέμψασα πεμπω dispatch; send
ἐκάλεσεν καλεω call; invite
Ιακωβ ιακωβ Iakōb; Iakov
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
τὸν ο the
νεώτερον νεος new; young
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
Ησαυ ησαυ Ēsau; Isav
ο the
ἀδελφός αδελφος brother
σου σου of you; your
ἀπειλεῖ απειλεω threaten
σοι σοι you
τοῦ ο the
ἀποκτεῖναί αποκτεινω kill
σε σε.1 you
27:42
וַ wa וְ and
יֻּגַּ֣ד yyuggˈaḏ נגד report
לְ lᵊ לְ to
רִבְקָ֔ה rivqˈā רִבְקָה Rebekah
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֥י divrˌê דָּבָר word
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
בְּנָ֣הּ bᵊnˈāh בֵּן son
הַ ha הַ the
גָּדֹ֑ל ggāḏˈōl גָּדֹול great
וַ wa וְ and
תִּשְׁלַ֞ח ttišlˈaḥ שׁלח send
וַ wa וְ and
תִּקְרָ֤א ttiqrˈā קרא call
לְ lᵊ לְ to
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
בְּנָ֣הּ bᵊnˈāh בֵּן son
הַ ha הַ the
קָּטָ֔ן qqāṭˈān קָטָן small
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
אֵלָ֔יו ʔēlˈāʸw אֶל to
הִנֵּה֙ hinnˌē הִנֵּה behold
עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau
אָחִ֔יךָ ʔāḥˈîḵā אָח brother
מִתְנַחֵ֥ם miṯnaḥˌēm נחם repent, console
לְךָ֖ lᵊḵˌā לְ to
לְ lᵊ לְ to
הָרְגֶֽךָ׃ hārᵊḡˈeḵā הרג kill
27:42. nuntiata sunt haec Rebeccae quae mittens et vocans Iacob filium suum dixit ad eum ecce Esau frater tuus minatur ut occidat te
These things were told to Rebecca: and she sent and called Jacob, her son, and said to him: Behold Esau, thy brother, threateneth to kill thee.
27:42. These things were reported to Rebekah. And sending and calling for her son Jacob, she said to him, “Behold, your brother Esau is threatening to kill you.
27:42. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-46: Намерение это он высказал и открыто, о чем узнала Ревекка и предусмотрительно отсылает Иакова в Харран к Лавану (на «дни некие», т. е. немногие), лишь самому Иакову открывая смысл этого путешествия (ст. 42–45), а Исааку указывая другую причину — в отыскании невесты из родственной семьи (ст. 46). Так «Бог вложил в ее ум все, что могло содействовать будущему домостроительству и спасению ее сына» (святой Иоанн Златоуст, с. 579).
Adam Clarke: Commentary on the Bible - 1831
27:42: Doth comfort himself, purposing to kill thee - מתנחם לך mithnachem lecha, which Houbigant renders cogitat super te, he thinks or meditates to kill thee. This sense is natural enough here, but it does not appear to be the meaning of the original; nor does Houbigant himself give it this sense, in his Racines Hebraiques. There is no doubt that Esau, in his hatred to his brother, felt himself pleased with the thought that he should soon have the opportunity of avenging his wrongs.
Albert Barnes: Notes on the Bible - 1834
27:42-46
Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brother's anger. "That which thou hast done to him." Rebekah seems not to have been aware that she herself was the cause of much of the evil and of the misery that flowed from it. All the parties to this transaction are pursued by a retributive chastisement. Rebekah, especially, parts with her favorite son to meet him only after an absence of twenty years, if ever in this life. She is moreover grievously vexed with the connection which Esau formed with the daughters of Heth. She dreads a similar matrimonial alliance on the part of Jacob.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:42: comfort himself: Gen 37:18-20, Gen 42:21, Gen 42:22; Sa1 30:5; Job 20:12-14; Psa 64:5; Pro 2:14; Pro 4:16, Pro 4:17
Geneva 1599
27:42 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, (m) as touching thee, doth comfort himself, [purposing] to kill thee.
(m) He hopes to recover his birthright by killing you.
John Gill
27:42 And these words of Esau her eldest son were told to Rebekah,.... Jarchi and Jonathan say, by the Holy Ghost; but Aben Ezra thinks, by one of Esau's friends and confidants, to whom out of the abundance of his heart he had revealed this secret, which is not at all unlikely:
and she sent and called Jacob her younger son; who might be in another tent or apartment, or with the flocks in the field:
and said unto him, behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee; he has determined on it, and has laid a scheme for it, and comforts himself with the thought of it, that he shall be able to accomplish it, and so be the heir of the promise, and get the blessing; and even such is his nature, that thy death will be a comfort to him under the loss of his blessing, though he gets nothing by it, so sweet is revenge unto him.
Robert Jamieson, A. R. Fausset and David Brown
27:42 these words of Esau were told Rebekah--Poor woman! she now early begins to reap the bitter fruits of her fraudulent device; she is obliged to part with her son, for whom she planned it, never, probably, seeing him again; and he felt the retributive justice of heaven fall upon him heavily in his own future family.
27:4327:43: Արդ՝ լո՛ւր որդեակ ձայնի իմում, եւ արի գնա՛ ՚ի Միջագետս առ Ղ՚աբան եղբայր իմ ՚ի Խառան.
43 Արդ, լսի՛ր իմ խօսքը, որդեա՛կ. ելիր գնա՛ Միջագետք, իմ եղբայր Լաբանի մօտ, Խառան:
43 Հիմա, որդեա՛կ իմ, իմ խօսքս մտիկ ըրէ ու ելի՛ր դէպի Խառան իմ Լաբան եղբօրս քով փախիր
Արդ լուր, որդեակ, ձայնի իմում, եւ արի գնա [362]ի Միջագետս`` առ Լաբան եղբայր իմ ի Խառան:

27:43: Արդ՝ լո՛ւր որդեակ ձայնի իմում, եւ արի գնա՛ ՚ի Միջագետս առ Ղ՚աբան եղբայր իմ ՚ի Խառան.
43 Արդ, լսի՛ր իմ խօսքը, որդեա՛կ. ելիր գնա՛ Միջագետք, իմ եղբայր Լաբանի մօտ, Խառան:
43 Հիմա, որդեա՛կ իմ, իմ խօսքս մտիկ ըրէ ու ելի՛ր դէպի Խառան իմ Լաբան եղբօրս քով փախիր
zohrab-1805▾ eastern-1994▾ western am▾
27:4343: и теперь, сын мой, послушайся слов моих, встань, беги к Лавану, брату моему, в Харран,
27:43 νῦν νυν now; present οὖν ουν then τέκνον τεκνον child ἄκουσόν ακουω hear μου μου of me; mine τῆς ο the φωνῆς φωνη voice; sound καὶ και and; even ἀναστὰς ανιστημι stand up; resurrect ἀπόδραθι αποδιδρασκω into; for τὴν ο the Μεσοποταμίαν μεσοποταμια Mesopotamia πρὸς προς to; toward Λαβαν λαβαν the ἀδελφόν αδελφος brother μου μου of me; mine εἰς εις into; for Χαρραν χαρραν Charran; Kharran
27:43 וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now בְנִ֖י vᵊnˌî בֵּן son שְׁמַ֣ע šᵊmˈaʕ שׁמע hear בְּ bᵊ בְּ in קֹלִ֑י qōlˈî קֹול sound וְ wᵊ וְ and ק֧וּם qˈûm קום arise בְּרַח־ bᵊraḥ- ברח run away לְךָ֛ lᵊḵˈā לְ to אֶל־ ʔel- אֶל to לָבָ֥ן lāvˌān לָבָן Laban אָחִ֖י ʔāḥˌî אָח brother חָרָֽנָה׃ ḥārˈānā חָרָן [town]
27:43. nunc ergo fili audi vocem meam et consurgens fuge ad Laban fratrem meum in HaranNow therefore, my son, hear my voice, arise and flee to Laban, my brother, to Haran:
43. Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;
27:43. Therefore, now my son, listen to my voice. Rise up and flee to my brother Laban, in Haran.
27:43. Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;
Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran:

43: и теперь, сын мой, послушайся слов моих, встань, беги к Лавану, брату моему, в Харран,
27:43
νῦν νυν now; present
οὖν ουν then
τέκνον τεκνον child
ἄκουσόν ακουω hear
μου μου of me; mine
τῆς ο the
φωνῆς φωνη voice; sound
καὶ και and; even
ἀναστὰς ανιστημι stand up; resurrect
ἀπόδραθι αποδιδρασκω into; for
τὴν ο the
Μεσοποταμίαν μεσοποταμια Mesopotamia
πρὸς προς to; toward
Λαβαν λαβαν the
ἀδελφόν αδελφος brother
μου μου of me; mine
εἰς εις into; for
Χαρραν χαρραν Charran; Kharran
27:43
וְ wᵊ וְ and
עַתָּ֥ה ʕattˌā עַתָּה now
בְנִ֖י vᵊnˌî בֵּן son
שְׁמַ֣ע šᵊmˈaʕ שׁמע hear
בְּ bᵊ בְּ in
קֹלִ֑י qōlˈî קֹול sound
וְ wᵊ וְ and
ק֧וּם qˈûm קום arise
בְּרַח־ bᵊraḥ- ברח run away
לְךָ֛ lᵊḵˈā לְ to
אֶל־ ʔel- אֶל to
לָבָ֥ן lāvˌān לָבָן Laban
אָחִ֖י ʔāḥˌî אָח brother
חָרָֽנָה׃ ḥārˈānā חָרָן [town]
27:43. nunc ergo fili audi vocem meam et consurgens fuge ad Laban fratrem meum in Haran
Now therefore, my son, hear my voice, arise and flee to Laban, my brother, to Haran:
27:43. Therefore, now my son, listen to my voice. Rise up and flee to my brother Laban, in Haran.
27:43. Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:43: obey: Gen 27:8, Gen 27:13, Gen 28:7; Pro 30:17; Jer 35:14; Act 5:29
Haran: Gen 11:31, Gen 12:4, Gen 12:5, Gen 28:10
John Gill
27:43 Now therefore, my son, obey my voice,.... Hearken to what I say, and do according to it, as he had already in many instances, and particularly in a late one, in which he succeeded, and therefore had good reason to attend to her advice and direction, see Gen 27:13,
and arise, flee thou to Laban my brother, to Haran; where Laban her brother, dwelt.
27:4427:44: եւ բնակեսցե՛ս ընդ նմա աւուրս բազումս, մինչեւ անցցէ՛ սրտմտութիւն բարկութեան եղբօր քո ՚ի քէն.
44 Նրա մօտ կ’ապրես երկար ժամանակ, մինչեւ որ անցնի եղբօրդ զայրոյթն ու ցասումը քո դէմ,
44 Եւ անոր քով կեցիր ատեն մը, մինչեւ եղբօրդ բարկութիւնը անցնի
եւ բնակեսցես ընդ նմա աւուրս [363]բազումս, մինչեւ անցցէ սրտմտութիւն բարկութեան եղբօր [364]քո ի քէն:

27:44: եւ բնակեսցե՛ս ընդ նմա աւուրս բազումս, մինչեւ անցցէ՛ սրտմտութիւն բարկութեան եղբօր քո ՚ի քէն.
44 Նրա մօտ կ’ապրես երկար ժամանակ, մինչեւ որ անցնի եղբօրդ զայրոյթն ու ցասումը քո դէմ,
44 Եւ անոր քով կեցիր ատեն մը, մինչեւ եղբօրդ բարկութիւնը անցնի
zohrab-1805▾ eastern-1994▾ western am▾
27:4444: и поживи у него несколько времени, пока утолится ярость брата твоего,
27:44 καὶ και and; even οἴκησον οικεω dwell μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἡμέρας ημερα day τινὰς τις anyone; someone ἕως εως till; until τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate τὸν ο the θυμὸν θυμος provocation; temper
27:44 וְ wᵊ וְ and יָשַׁבְתָּ֥ yāšavtˌā ישׁב sit עִמֹּ֖ו ʕimmˌô עִם with יָמִ֣ים yāmˈîm יֹום day אֲחָדִ֑ים ʔᵃḥāḏˈîm אֶחָד one עַ֥ד ʕˌaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תָּשׁ֖וּב tāšˌûv שׁוב return חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
27:44. habitabisque cum eo dies paucos donec requiescat furor fratris tuiAnd thou shalt dwell with him a few days, till the wrath of thy brother be assuaged,
44. and tarry with him a few days, until thy brother’s fury turn away;
27:44. And you will dwell with him for a few days, until the fury of your brother subsides,
27:44. And tarry with him a few days, until thy brother’s fury turn away;
And tarry with him a few days, until thy brother' s fury turn away:

44: и поживи у него несколько времени, пока утолится ярость брата твоего,
27:44
καὶ και and; even
οἴκησον οικεω dwell
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἡμέρας ημερα day
τινὰς τις anyone; someone
ἕως εως till; until
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
τὸν ο the
θυμὸν θυμος provocation; temper
27:44
וְ wᵊ וְ and
יָשַׁבְתָּ֥ yāšavtˌā ישׁב sit
עִמֹּ֖ו ʕimmˌô עִם with
יָמִ֣ים yāmˈîm יֹום day
אֲחָדִ֑ים ʔᵃḥāḏˈîm אֶחָד one
עַ֥ד ʕˌaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תָּשׁ֖וּב tāšˌûv שׁוב return
חֲמַ֥ת ḥᵃmˌaṯ חֵמָה heat
אָחִֽיךָ׃ ʔāḥˈîḵā אָח brother
27:44. habitabisque cum eo dies paucos donec requiescat furor fratris tui
And thou shalt dwell with him a few days, till the wrath of thy brother be assuaged,
27:44. And you will dwell with him for a few days, until the fury of your brother subsides,
27:44. And tarry with him a few days, until thy brother’s fury turn away;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:44: Tarry with him a few days - It was probably forty years before he returned, and it is likely Rebekah saw him no more; for it is the general opinion of the Jewish rabbins that she died before Jacob's return from Padan-aram, whether the period of his stay be considered twenty or forty years. See note on Gen 31:55, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:44: a few days: Gen 31:38
John Gill
27:44 And tarry with him a few days,.... Which Aben Ezra interprets a few years; rather, as Hiscuni, one year; perhaps it may be better should it be said one or two years; but instead of so short a time Jacob stayed there twenty years, and perhaps Rebekah never saw him anymore, being dead before he returned; after this account, no more mention is made of her:
until thy brother's fury turn away; which she hoped would abate, subside, and be entirely gone in process of time, and especially when the object of it was out of sight, and so it might be thought would be out of mind.
27:4527:45: եւ մոռասցի՛ զոր ինչ արարեր նմա. եւ ապա առաքեցից կոչեցից զքեզ անտի. գուցէ՝ անզաւակիցի՛մ յերկոցունց ՚ի ձէնջ ՚ի միում աւուր։
45 եւ նա մոռանայ այն, ինչ արել ես դու նրան: Յետոյ մարդ կ’ուղարկեմ, կը կանչեմ քեզ այնտեղից. չլինի թէ ձեր երկուսից էլ զրկուեմ նոյն օրը»:
45 Ու քու անոր ըրածդ մոռնայ. ետքը քեզ անկէ բերել կու տամ. ինչո՞ւ ձեր երկուքէն ալ մէկ օրուան մէջ զրկուիմ»։
եւ`` մոռասցի զոր ինչ արարեր նմա. եւ ապա առաքեցից կոչեցից զքեզ անտի. գուցէ անզաւակիցիմ յերկոցունց ի ձէնջ ի միում աւուր:

27:45: եւ մոռասցի՛ զոր ինչ արարեր նմա. եւ ապա առաքեցից կոչեցից զքեզ անտի. գուցէ՝ անզաւակիցի՛մ յերկոցունց ՚ի ձէնջ ՚ի միում աւուր։
45 եւ նա մոռանայ այն, ինչ արել ես դու նրան: Յետոյ մարդ կ’ուղարկեմ, կը կանչեմ քեզ այնտեղից. չլինի թէ ձեր երկուսից էլ զրկուեմ նոյն օրը»:
45 Ու քու անոր ըրածդ մոռնայ. ետքը քեզ անկէ բերել կու տամ. ինչո՞ւ ձեր երկուքէն ալ մէկ օրուան մէջ զրկուիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
27:4545: пока утолится гнев брата твоего на тебя, и он позабудет, что ты сделал ему: тогда я пошлю и возьму тебя оттуда; для чего мне в один день лишиться обоих вас?
27:45 καὶ και and; even τὴν ο the ὀργὴν οργη passion; temperament τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your ἀπὸ απο from; away σοῦ σου of you; your καὶ και and; even ἐπιλάθηται επιλανθανομαι forget ἃ ος who; what πεποίηκας ποιεω do; make αὐτῷ αυτος he; him καὶ και and; even ἀποστείλασα αποστελλω send off / away μεταπέμψομαί μεταπεμπω fetch σε σε.1 you ἐκεῖθεν εκειθεν from there μήποτε μηποτε lest; unless ἀτεκνωθῶ ατεκνοω from; away τῶν ο the δύο δυο two ὑμῶν υμων your ἐν εν in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit
27:45 עַד־ ʕaḏ- עַד unto שׁ֨וּב šˌûv שׁוב return אַף־ ʔaf- אַף nose אָחִ֜יךָ ʔāḥˈîḵā אָח brother מִמְּךָ֗ mimmᵊḵˈā מִן from וְ wᵊ וְ and שָׁכַח֙ šāḵˌaḥ שׁכח forget אֵ֣ת ʔˈēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make לֹּ֔ו llˈô לְ to וְ wᵊ וְ and שָׁלַחְתִּ֖י šālaḥtˌî שׁלח send וּ û וְ and לְקַחְתִּ֣יךָ lᵊqaḥtˈîḵā לקח take מִ mi מִן from שָּׁ֑ם ššˈām שָׁם there לָמָ֥ה lāmˌā לָמָה why אֶשְׁכַּ֛ל ʔeškˈal שׁכל be bereaved of children גַּם־ gam- גַּם even שְׁנֵיכֶ֖ם šᵊnêḵˌem שְׁנַיִם two יֹ֥ום yˌôm יֹום day אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
27:45. et cesset indignatio eius obliviscaturque eorum quae fecisti in eum postea mittam et adducam te inde huc cur utroque orbabor filio in una dieAnd his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?
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 bereaved of you both in one day?
27:45. and his indignation ceases, and he forgets the things that you have done to him. After this, I will send for you and bring you from there to here. Why should I be bereaved of both my sons in one day?”
27:45. 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?
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: пока утолится гнев брата твоего на тебя, и он позабудет, что ты сделал ему: тогда я пошлю и возьму тебя оттуда; для чего мне в один день лишиться обоих вас?
27:45
καὶ και and; even
τὴν ο the
ὀργὴν οργη passion; temperament
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
ἀπὸ απο from; away
σοῦ σου of you; your
καὶ και and; even
ἐπιλάθηται επιλανθανομαι forget
ος who; what
πεποίηκας ποιεω do; make
αὐτῷ αυτος he; him
καὶ και and; even
ἀποστείλασα αποστελλω send off / away
μεταπέμψομαί μεταπεμπω fetch
σε σε.1 you
ἐκεῖθεν εκειθεν from there
μήποτε μηποτε lest; unless
ἀτεκνωθῶ ατεκνοω from; away
τῶν ο the
δύο δυο two
ὑμῶν υμων your
ἐν εν in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
27:45
עַד־ ʕaḏ- עַד unto
שׁ֨וּב šˌûv שׁוב return
אַף־ ʔaf- אַף nose
אָחִ֜יךָ ʔāḥˈîḵā אָח brother
מִמְּךָ֗ mimmᵊḵˈā מִן from
וְ wᵊ וְ and
שָׁכַח֙ šāḵˌaḥ שׁכח forget
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
עָשִׂ֣יתָ ʕāśˈîṯā עשׂה make
לֹּ֔ו llˈô לְ to
וְ wᵊ וְ and
שָׁלַחְתִּ֖י šālaḥtˌî שׁלח send
וּ û וְ and
לְקַחְתִּ֣יךָ lᵊqaḥtˈîḵā לקח take
מִ mi מִן from
שָּׁ֑ם ššˈām שָׁם there
לָמָ֥ה lāmˌā לָמָה why
אֶשְׁכַּ֛ל ʔeškˈal שׁכל be bereaved of children
גַּם־ gam- גַּם even
שְׁנֵיכֶ֖ם šᵊnêḵˌem שְׁנַיִם two
יֹ֥ום yˌôm יֹום day
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
27:45. et cesset indignatio eius obliviscaturque eorum quae fecisti in eum postea mittam et adducam te inde huc cur utroque orbabor filio in una die
And his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?
27:45. and his indignation ceases, and he forgets the things that you have done to him. After this, I will send for you and bring you from there to here. Why should I be bereaved of both my sons in one day?”
27:45. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:45: Why should I be deprived also of you both - If Esau should kill Jacob, then the nearest akin to Jacob, who was by the patriarchal law, Gen 9:6, the avenger of blood, would kill Esau; and both these deaths might possibly take place in the same day. This appears to be the meaning of Rebekah. Those who are ever endeavoring to sanctify the means by the end, are full of perplexity and distress. God will not give his blessing to even a Divine service, if not done in his own way, on principles of truth and righteousness. Rebekah and her son would take the means out of God's hands; they compassed themselves with their own sparks, and warmed themselves with their own fire; and this had they at the hand of God, they lay down in sorrow. God would have brought about his designs in a way consistent with his own perfections; for he had fully determined that the elder should serve the younger, and that the Messiah should spring not from the family of Esau but from that of Jacob; and needed not the cunning craftiness or deceits of men to accomplish his purposes. Yet in his mercy he overruled all these circumstances, and produced good, where things, if left to their own operations and issues, would have produced nothing but evil. However, after this reprehensible transaction, we hear no more of Rebekah. The Holy Spirit mentions her no more, her burial excepted, Gen 49:31. See note on Gen 35:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:45: then I: Pro 19:21; Lam 3:37; Jam 4:13-15
why: Gen 4:8-16, Gen 9:5, Gen 9:6; Sa2 14:6, Sa2 14:7; Act 28:4
Geneva 1599
27:45 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 (n) deprived also of you both in one day?
(n) For the wicked son will kill the godly: and the plague of God will later come on the wicked son.
John Gill
27:45 Until thy brother's anger turn away from thee,.... Which is repeated from the preceding verse, to carry on the connection:
and he forget that which thou hast done to him; in getting the blessing from him; being convinced that Jacob had done him no injury, and that he had no just cause of being angry with him, it being the will of God that he should have the blessing; and besides, having bought the birthright of him, the blessing belonged to him in course; or however would in time forgive and forget what he thought was an injury done him:
then I will send, and fetch thee from thence; send messengers to him that should acquaint him with the disposition of his brother towards him, and, if agreeable, bring him along with them to his mother again; this is said to encourage him to go:
why should I be deprived also of you both in one day? who might either in the quarrel kill one another; or however, as one would be murdered, so the other, the murderer, must die by the hand of the civil magistrate, according to the law in Gen 9:6; or should he escape justice being done him by men, yet the hand of God would find him; or if obliged to flee and hide himself, it would be as if he was not.
John Wesley
27:45 Why should I be deprived of you both? - Not only of the murdered, but of the murderer, who either by the magistrate, or by the immediate hand of God would be sacrificed to justice.
Robert Jamieson, A. R. Fausset and David Brown
27:45 Why should I be deprived of you both?--This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brother.
27:4627:46: Եւ ասէ Ռեբեկա ցԻսահակ. Ձանձրացեա՛լ է անձն իմ ՚ի դստերաց որդւոց Քետայ. եթէ առնուցու Յակոբ կին ՚ի ※ դստերաց անտի Քետայ, ՚ի դստերաց երկրիս այսորիկ. ընդէ՞ր իցէ ինձ կեալ[241]։[241] Ոմանք. Եւ ընդէ՞ր իցէ ինձ։
46 Ռեբեկան ասաց Իսահակին. «Յոգնել եմ Քետի ցեղի դուստրերից»: Եթէ Յակոբը կին առնի Քետի ցեղի դուստրերից՝ ա՛յս երկրի դուստրերից, էլ ինչո՞ւ եմ ապրում ես»:
46 Եւ Ռեբեկա ըսաւ Իսահակին. «Քետի աղջիկներուն պատճառաւ հոգիէս զզուեր եմ. եթէ Յակոբ այս երկրին աղջիկներէն, ասոնց պէս Քետի աղջիկներէն, կին առնէ, ալ այս կեանքս ի՞նչ պէտք է ինծի»։
Եւ ասէ Ռեբեկա ցԻսահակ. Ձանձրացեալ է անձն իմ ի դստերաց որդւոց Քետայ. եթէ առնուցու Յակոբ կին ի դստերաց անտի Քետայ, ի դստերաց երկրիս այսորիկ, եւ ընդէ՞ր իցէ ինձ կեալ:

27:46: Եւ ասէ Ռեբեկա ցԻսահակ. Ձանձրացեա՛լ է անձն իմ ՚ի դստերաց որդւոց Քետայ. եթէ առնուցու Յակոբ կին ՚ի ※ դստերաց անտի Քետայ, ՚ի դստերաց երկրիս այսորիկ. ընդէ՞ր իցէ ինձ կեալ[241]։
[241] Ոմանք. Եւ ընդէ՞ր իցէ ինձ։
46 Ռեբեկան ասաց Իսահակին. «Յոգնել եմ Քետի ցեղի դուստրերից»: Եթէ Յակոբը կին առնի Քետի ցեղի դուստրերից՝ ա՛յս երկրի դուստրերից, էլ ինչո՞ւ եմ ապրում ես»:
46 Եւ Ռեբեկա ըսաւ Իսահակին. «Քետի աղջիկներուն պատճառաւ հոգիէս զզուեր եմ. եթէ Յակոբ այս երկրին աղջիկներէն, ասոնց պէս Քետի աղջիկներէն, կին առնէ, ալ այս կեանքս ի՞նչ պէտք է ինծի»։
zohrab-1805▾ eastern-1994▾ western am▾
27:4646: И сказала Ревекка Исааку: я жизни не рада от дочерей Хеттейских; если Иаков возьмет жену из дочерей Хеттейских, каковы эти, из дочерей этой земли, то к чему мне и жизнь?
27:46 εἶπεν επω say; speak δὲ δε though; while Ρεβεκκα ρεβεκκα Rebecca πρὸς προς to; toward Ισαακ ισαακ Isaak προσώχθικα προσοχθιζω burdened τῇ ο the ζωῇ ζωη life; vitality μου μου of me; mine διὰ δια through; because of τὰς ο the θυγατέρας θυγατηρ daughter τῶν ο the υἱῶν υιος son Χετ χετ if; whether λήμψεται λαμβανω take; get Ιακωβ ιακωβ Iakōb; Iakov γυναῖκα γυνη woman; wife ἀπὸ απο from; away τῶν ο the θυγατέρων θυγατηρ daughter τῆς ο the γῆς γη earth; land ταύτης ουτος this; he ἵνα ινα so; that τί τις.1 who?; what? μοι μοι me ζῆν ζαω live; alive
27:46 וַ wa וְ and תֹּ֤אמֶר ttˈōmer אמר say רִבְקָה֙ rivqˌā רִבְקָה Rebekah אֶל־ ʔel- אֶל to יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac קַ֣צְתִּי qˈaṣtî קוץ loath בְ vᵊ בְּ in חַיַּ֔י ḥayyˈay חַיִּים life מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face בְּנֹ֣ות bᵊnˈôṯ בַּת daughter חֵ֑ת ḥˈēṯ חֵת Heth אִם־ ʔim- אִם if לֹקֵ֣חַ lōqˈēₐḥ לקח take יַ֠עֲקֹב yaʕᵃqˌōv יַעֲקֹב Jacob אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman מִ mi מִן from בְּנֹֽות־ bbᵊnˈôṯ- בַּת daughter חֵ֤ת ḥˈēṯ חֵת Heth כָּ kā כְּ as אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these מִ mi מִן from בְּנֹ֣ות bbᵊnˈôṯ בַּת daughter הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth לָ֥מָּה lˌāmmā לָמָה why לִּ֖י llˌî לְ to חַיִּֽים׃ ḥayyˈîm חַיִּים life
27:46. dixit quoque Rebecca ad Isaac taedet me vitae meae propter filias Heth si acceperit Iacob uxorem de stirpe huius terrae nolo vivereAnd Rebecca said to Isaac: I am weary of my life, because of the daughters of Heth: if Jacob take a wife of the stock of this land, I choose not to live.
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, of the daughters of the land, what good shall my life do me?
27:46. And Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob accepts a wife from the stock of this land, I would not be willing to live.”
27:46. 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?
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: И сказала Ревекка Исааку: я жизни не рада от дочерей Хеттейских; если Иаков возьмет жену из дочерей Хеттейских, каковы эти, из дочерей этой земли, то к чему мне и жизнь?
27:46
εἶπεν επω say; speak
δὲ δε though; while
Ρεβεκκα ρεβεκκα Rebecca
πρὸς προς to; toward
Ισαακ ισαακ Isaak
προσώχθικα προσοχθιζω burdened
τῇ ο the
ζωῇ ζωη life; vitality
μου μου of me; mine
διὰ δια through; because of
τὰς ο the
θυγατέρας θυγατηρ daughter
τῶν ο the
υἱῶν υιος son
Χετ χετ if; whether
λήμψεται λαμβανω take; get
Ιακωβ ιακωβ Iakōb; Iakov
γυναῖκα γυνη woman; wife
ἀπὸ απο from; away
τῶν ο the
θυγατέρων θυγατηρ daughter
τῆς ο the
γῆς γη earth; land
ταύτης ουτος this; he
ἵνα ινα so; that
τί τις.1 who?; what?
μοι μοι me
ζῆν ζαω live; alive
27:46
וַ wa וְ and
תֹּ֤אמֶר ttˈōmer אמר say
רִבְקָה֙ rivqˌā רִבְקָה Rebekah
אֶל־ ʔel- אֶל to
יִצְחָ֔ק yiṣḥˈāq יִצְחָק Isaac
קַ֣צְתִּי qˈaṣtî קוץ loath
בְ vᵊ בְּ in
חַיַּ֔י ḥayyˈay חַיִּים life
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
בְּנֹ֣ות bᵊnˈôṯ בַּת daughter
חֵ֑ת ḥˈēṯ חֵת Heth
אִם־ ʔim- אִם if
לֹקֵ֣חַ lōqˈēₐḥ לקח take
יַ֠עֲקֹב yaʕᵃqˌōv יַעֲקֹב Jacob
אִשָּׁ֨ה ʔiššˌā אִשָּׁה woman
מִ mi מִן from
בְּנֹֽות־ bbᵊnˈôṯ- בַּת daughter
חֵ֤ת ḥˈēṯ חֵת Heth
כָּ כְּ as
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
מִ mi מִן from
בְּנֹ֣ות bbᵊnˈôṯ בַּת daughter
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
לָ֥מָּה lˌāmmā לָמָה why
לִּ֖י llˌî לְ to
חַיִּֽים׃ ḥayyˈîm חַיִּים life
27:46. dixit quoque Rebecca ad Isaac taedet me vitae meae propter filias Heth si acceperit Iacob uxorem de stirpe huius terrae nolo vivere
And Rebecca said to Isaac: I am weary of my life, because of the daughters of Heth: if Jacob take a wife of the stock of this land, I choose not to live.
27:46. And Rebekah said to Isaac, “I am weary of my life because of the daughters of Heth. If Jacob accepts a wife from the stock of this land, I would not be willing to live.”
27:46. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:46: I am weary of my life - It is very likely that Rebekah kept many of the circumstances related above from the knowledge of Isaac; but as Jacob could not go to Padan-aram without his knowledge, she appears here quite in her own character, framing an excuse for his departure, and concealing the true cause. Abraham had been solicitous to get a wife for his son Isaac from a branch of his own family; hence she was brought from Syria. She is now afraid, or pretends to be afraid, that her son Jacob will marry among the Hittites, as Esau had done; and therefore makes this to Isaac the ostensible reason why Jacob should immediately go to Padan-aram, that he might get a wife there. Isaac, not knowing the true cause of sending him away, readily falls in with Rebekah's proposal, and immediately calls Jacob, gives him suitable directions and his blessing, and sends him away. This view of the subject makes all consistent and natural; and we see at once the reason of the abrupt speech contained in this verse, which should be placed at the beginning of the following chapter.
1. In the preceding notes I have endeavored to represent things simply as they were. I have not copied the manner of many commentators, who have labored to vindicate the character of Jacob and his mother in the transactions here recorded. As I fear God, and wish to follow him, I dare not bless what he hath not blessed, nor curse what he hath not cursed. I consider the whole of the conduct both of Rebekah and Jacob in some respects deeply criminal, and in all highly exceptionable. And the impartial relation of the facts contained in this and the 25th chapter, gives me the fullest evidence of the truth and authenticity of the sacred original. How impartial is the history that God writes! We may see, from several commentators, what man would have done, had he had the same facts to relate. The history given by God details as well the vices as the virtues of those who are its subjects. How widely different from that in the Bible is the biography of the present day! Virtuous acts that were never performed, voluntary privations which were never borne, piety which was never felt, and in a word lives which were never lived, are the principal subjects of our biographical relations. These may be well termed the Lives of the Saints, for to these are attributed all the virtues which can adorn the human character, with scarcely a failing or a blemish; while on the other hand, those in general mentioned in the sacred writings stand marked with deep shades. What is the inference which a reflecting mind, acquainted with human nature, draws from a comparison of the biography of the Scriptures with that of uninspired writers? The inference is this - the Scripture history is natural, is probable, bears all the characteristics of veracity, narrates circumstances which seem to make against its own honor, yet dwells on them, and often seeks occasion to Repeat them. It is true! infallibly true! In this conclusion common sense, reason, and criticism join. On the other hand, of biography in general we must say that it is often unnatural, improbable; is destitute of many of the essential characteristics of truth; studiously avoids mentioning those circumstances which are dishonorable to its subject; ardently endeavors either to cast those which it cannot wholly hide into deep shades, or sublime them into virtues. This is notorious, and we need not go far for numerous examples. From these facts a reflecting mind will draw this general conclusion - an impartial history, in every respect true, can be expected only from God himself.
2. These should be only preliminary observations to an extended examination of the characters and conduct of Rebekah and her two sons; but this in detail would be an ungracious task, and I wish only to draw the reader's attention to what may, under the blessing of God, promote his moral good. No pious man can read the chapter before him without emotions of grief and pain. A mother teaches her favorite son to cheat and defraud his brother, deceive his father, and tell the most execrable lies! And God, the just, the impartial God relates all the circumstances in the most ample and minute detail! I have already hinted that this is a strong proof of the authenticity of the sacred book. Had the Bible been the work of an impostor, a single trait of this history had never appeared. God, it is true, had purposed that the elder should serve the younger; but never designed that the supremacy should be brought about in this way. Had Jacob's unprincipled mother left the matter in the bands of God's providence, her favorite son would have had the precedency in such a way as would not only have manifested the justice and holiness of God, but would have been both honorable and lasting to Himself. He got the birthright, and he got the blessing; and how little benefit did he personally derive from either! What was his life from this time till his return from Padan-aram? A mere tissue of vexations, disappointments, and calamities. Men may endeavor to palliate the iniquity of these transactions; but this must proceed either from weakness or mistaken zeal. God has sufficiently marked the whole with his disapprobation.
3. The enmity which Esau felt against his brother Jacob seems to have been transmitted to all his posterity; and doubtless the matters of the birthright and the blessing were the grounds on which that perpetual enmity was kept up between the descendants of both families, the Edomites and the Israelites. So unfortunate is an ancient family grudge, founded on the opinion that an injury has been done by one of the branches of the family, in a period no matter how remote, provided its operation still continues, and certain secular privations to one side be the result. How possible it is to keep feuds of this kind alive to any assignable period, the state of a neighboring island sufficiently proves; and on the subject in question, the bloody contentions of the two houses of York and Lancaster in this nation are no contemptible comment. The facts, however, relative to this point, may be summed up in a few words. 1. The descendants of Jacob were peculiarly favored by God. 2. They generally had the dominion, and were ever reputed superior in every respect to the Edomites. 3. The Edomites were generally tributary to the Israelites. 4. They often revolted, and sometimes succeeded so far in their revolts as to become an independent people. 5. The Jews were never subjected to the Edomites. 6. As in the case between Esau and Jacob, who after long enmity were reconciled, so were the Edomites and the Jews, and at length they became one people. 7. The Edomites, as a nation, are now totally extinct; and the Jews still continue as a distinct people from all the inhabitants of the earth! So exactly have all the words of God, which he has spoken by his prophets, been fulfilled!
4. On the blessings pronounced on Jacob and Esau, these questions may naturally be asked. 1. Was there any thing in these blessings of such a spiritual nature as to affect the eternal interests of either? Certainly there was not, at least as far as might absolutely involve the salvation of the one, or the perdition of the other 2. Was not the blessing pronounced on Esau as good as that pronounced on Jacob, the mere temporary lordship, and being the progenitor of the Messiah, excepted? So it evidently appears. 3. If the blessings had referred to their eternal states, had not Esau as fair a prospect for endless glory as his unfeeling brother? Justice and mercy both say - Yes. The truth is, it was their posterity, and not themselves, that were the objects of these blessings. Jacob, personally, gained no benefit; Esau, personally, sustained no loss.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:46: I am: Num 11:15; Kg1 19:4; Job 3:20-22, Job 7:16, Job 14:13; Jon 4:3, Jon 4:9
because: Gen 26:34, Gen 26:35, Gen 28:8, Gen 34:1, Gen 34:2
if Jacob: Gen 24:3
Geneva 1599
27:46 And Rebekah said to Isaac, I am weary of my life because of the (o) daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these [which are] of the daughters of the land, (p) what good shall my life do me?
(o) Who were Esau's wives.
(p) By this she persuaded Isaac to agree to Jacob's leaving.
John Gill
27:46 And Rebekah said to Isaac,.... Not what she had told Jacob concerning the enmity of Esau to Jacob, and his intention to kill him, lest it should grieve him, and bring his gray hairs with sorrow to the grave; but what follows, as an excuse to get Isaac's leave for Jacob's departure, concealing the true reason of it:
I am weary of my life because of the daughters of Heth; whom Esau had married, Gen 26:34; who were continually vexing and teasing her by their impiety and idolatry, their irreligion and profaneness, their disobedience and contradiction, their froward temper and behaviour:
if Jacob take a wife of the daughters of Heth; as his brother has done, and after his example, as the best are too apt to be led by bad examples:
such as these which are of the daughters of the land: like those Esau had married, of the same tribe, or of other of the tribes of the Canaanites, which were in religion and manners like unto them:
what good shall my life do me? I shall have no comfort in it; death would be more eligible than such a life: this she said with great vehemence and affection, to move and work upon Isaac to lay him commands on Jacob, and give him orders and directions to go to her family and friends, and there take him a wife; and the succeeded according to her wishes, as the following chapter shows.
John Wesley
27:46 If Jacob take a wife of the daughters of Heth - As Esau has done. More artifice still. This was not the thing she was afraid of. But if we use guile once, we shall be very ready to use it again. It should be carefully observed, That altho' a blessing came on his posterity by Jacob's vile lying and dissimulation, yet it brought heavy affliction upon himself, and that for a long term of years. So severely did God punish him personally, for doing evil that good might come.
Robert Jamieson, A. R. Fausset and David Brown
27:46 Rebekah said to Isaac--Another pretext Rebekah's cunning had to devise to obtain her husband's consent to Jacob's journey to Mesopotamia; and she succeeded by touching the aged patriarch in a tender point, afflicting to his pious heart--the proper marriage of their younger son.