Genesis 27:10
Genesis 27:10 in Multiple Translations
Then take it to your father to eat, so that he may bless you before he dies.”
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, so that he may bless thee before his death.
And you will take it to him, so that he may have a good meal and give you his blessing before his death.
Then you take it to your father to eat, so he can bless you in the presence of the Lord before he dies.”
Then shalt thou bring it to thy father, and he shall eate, to the intent that he may blesse thee before his death.
and thou hast taken in to thy father, and he hath eaten, so that his soul doth bless thee before his death.
You shall bring it to your father, that he may eat, so that he may bless you before his death.”
And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
Which when thou hast brought in, and he hath eaten, he may bless thee before he die.
Then you can take it to your father, in order that he can eat it, and then, before he dies, he will give his blessing to you, and not to your older brother.”
Then I will give you that food to take to your father. He can’t see, so he will think that you are Esau, and he will do that ceremony with you before he dies. He will ask God to be good to you as the next leader for our family.”
Berean Amplified Bible — Genesis 27:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Genesis 27:10 Interlinear (Deep Study)
BIB
HEB
וְ/הֵבֵאתָ֥
לְ/אָבִ֖י/ךָ
וְ/אָכָ֑ל
בַּ/עֲבֻ֛ר
אֲשֶׁ֥ר
יְבָרֶכְ/ךָ֖
לִ/פְנֵ֥י
מוֹתֽ/וֹ
וְ/הֵבֵאתָ֥
bôwʼ
H935
Lebo
Conj | V-Hiphil-2ms
לְ/אָבִ֖י/ךָ
ʼâb
H1
father
Prep | N-ms | Suff
וְ/אָכָ֑ל
ʼâkal
H398
to eat
Conj | V-Qal-3ms
בַּ/עֲבֻ֛ר
ʻâbûwr
H5668
for the sake of
Prep | N-ms
אֲשֶׁ֥ר
ʼăsher
H834
which
Rel
יְבָרֶכְ/ךָ֖
bârak
H1288
to bless
V-Piel-Imperf-3ms | Suff
לִ/פְנֵ֥י
pânîym
H6440
face
Prep | N-cp
מוֹתֽ/וֹ
mâveth
H4194
death
N-ms | Suff
Hebrew Word Study
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Hebrew Word Reference — Genesis 27:10
וְ/הֵבֵאתָ֥
bôwʼ
H935
"Lebo"
Conj | V-Hiphil-2ms
This verb means to go or come, and is used in many contexts, such as entering a place or approaching someone, as seen in the book of Genesis. It can also mean to abide or apply, and is translated in various ways in the KJV Bible. This term is related to the name Lebo Hamath.
Definition: A shortened name of Lebo Hamath complined withcha.mat (חֲמָת "Hamath" H2574) This name means to go in, enter
Usage: Occurs in 2307 OT verses. KJV: abide, apply, attain, [idiom] be, befall, [phrase] besiege, bring (forth, in, into, to pass), call, carry, [idiom] certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, [idiom] doubtless again, [phrase] eat, [phrase] employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, [phrase] follow, get, give, go (down, in, to war), grant, [phrase] have, [idiom] indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, [idiom] (well) stricken (in age), [idiom] surely, take (in), way. See also: Genesis 2:19; Genesis 32:7; Exodus 1:19.
לְ/אָבִ֖י/ךָ
ʼâb
H1
"father"
Prep | N-ms | Suff
In Hebrew, this word means father, whether literal or figurative. It is used to describe God as the father of his people, as well as human fathers like Abraham. The word is about a paternal relationship or authority.
Definition: 1) father of an individual 2) of God as father of his people 3) head or founder of a household, group, family, or clan 4) ancestor 4a) grandfather, forefathers - of person 4b) of people 5) originator or patron of a class, profession, or art 6) of producer, generator (fig.) 7) of benevolence and protection (fig.) 8) term of respect and honour 9) ruler or chief (spec.) Also means: av (אַב "father" H0002)
Usage: Occurs in 1060 OT verses. KJV: chief, (fore-) father(-less), [idiom] patrimony, principal. Compare names in 'Abi-'. See also: Genesis 2:24; Genesis 42:37; Leviticus 19:3.
וְ/אָכָ֑ל
ʼâkal
H398
"to eat"
Conj | V-Qal-3ms
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
בַּ/עֲבֻ֛ר
ʻâbûwr
H5668
"for the sake of"
Prep | N-ms
This Hebrew word means for the sake of or because of something, like in Genesis when God acts on account of his people's needs. It shows a reason or purpose behind an action. The KJV often translates it as because of or for someone's sake.
Definition: prep 1) for the sake of, on account of, because of, in order to conj 2) in order that
Usage: Occurs in 47 OT verses. KJV: because of, for (...'s sake), (intent) that, to. See also: Genesis 3:17; 2 Samuel 5:12; Psalms 105:45.
אֲשֶׁ֥ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
יְבָרֶכְ/ךָ֖
bârak
H1288
"to bless"
V-Piel-Imperf-3ms | Suff
To bless means to praise or honor God, often by kneeling in worship. In the Bible, people bless God and God blesses people, showing favor and care for them, as seen in the story of Abraham and his descendants.
Definition: 1) to bless, kneel 1a) (Qal) 1a1) to kneel 1a2) to bless 1b) (Niphal) to be blessed, bless oneself 1c) (Piel) to bless 1d) (Pual) to be blessed, be adored 1e) (Hiphil) to cause to kneel 1f) (Hithpael) to bless oneself 2) (TWOT) to praise, salute, curse Aramaic equivalent: be.rakh (בְּרַךְ "to bless" H1289)
Usage: Occurs in 289 OT verses. KJV: [idiom] abundantly, [idiom] altogether, [idiom] at all, blaspheme, bless, congratulate, curse, [idiom] greatly, [idiom] indeed, kneel (down), praise, salute, [idiom] still, thank. See also: Genesis 1:22; Deuteronomy 24:19; Job 2:9.
לִ/פְנֵ֥י
pânîym
H6440
"face"
Prep | N-cp
This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.
Definition: : face 1) face 1a) face, faces 1b) presence, person 1c) face (of seraphim or cherubim) 1d) face (of animals) 1e) face, surface (of ground) 1f) as adv of loc/temp 1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before 1g) with prep 1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of
Usage: Occurs in 1891 OT verses. KJV: [phrase] accept, a-(be-) fore(-time), against, anger, [idiom] as (long as), at, [phrase] battle, [phrase] because (of), [phrase] beseech, countenance, edge, [phrase] employ, endure, [phrase] enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, [idiom] him(-self), [phrase] honourable, [phrase] impudent, [phrase] in, it, look(-eth) (-s), [idiom] me, [phrase] meet, [idiom] more than, mouth, of, off, (of) old (time), [idiom] on, open, [phrase] out of, over against, the partial, person, [phrase] please, presence, propect, was purposed, by reason of, [phrase] regard, right forth, [phrase] serve, [idiom] shewbread, sight, state, straight, [phrase] street, [idiom] thee, [idiom] them(-selves), through ([phrase] -out), till, time(-s) past, (un-) to(-ward), [phrase] upon, upside ([phrase] down), with(-in, [phrase] -stand), [idiom] ye, [idiom] you. See also: Genesis 1:2; Genesis 43:31; Exodus 30:16.
מוֹתֽ/וֹ
mâveth
H4194
"death"
N-ms | Suff
In the Bible, this word refers to death, whether natural or violent, and is used in books like Genesis and Isaiah. It can also mean the place of the dead, or a state of ruin. This concept is seen in the story of Moses, where death is a punishment for disobedience.
Definition: 1) death, dying, Death (personified), realm of the dead 1a) death 1b) death by violence (as a penalty) 1c) state of death, place of death Aramaic equivalent: mot (מוֹת "death" H4193)
Usage: Occurs in 153 OT verses. KJV: (be) dead(-ly), death, die(-d). See also: Genesis 21:16; Job 38:17; Psalms 6:6.
Study Notes — Genesis 27:10
Show Verse Quote Highlights
Context — Isaac Blesses Jacob
8Now, my son, listen to my voice and do exactly as I tell you.
9Go out to the flock and bring me two choice young goats, so that I can make them into a tasty dish for your father—the kind he loves.
10Then take it to your father to eat, so that he may bless you before he dies.”
11Jacob answered his mother Rebekah, “Look, my brother Esau is a hairy man, but I am smooth-skinned. 12What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.”Genesis 27:10 Summary
[In Genesis 27:10, Rebekah is asking Jacob to take a special dish to his father, Isaac, so that Isaac can bless him before he dies. This blessing is important because it will determine the family's spiritual leadership and inheritance, as seen in Genesis 25:31. Rebekah wants to make sure Jacob gets this blessing, but her method of deceiving Isaac is not the right way to do it, as it goes against God's principles of honesty and trust, as taught in Exodus 20:16. We can learn from this story that our actions and methods must align with God's commands and principles, even if our intentions are good.]
Frequently Asked Questions
What is the significance of Rebekah asking Jacob to take the dish to his father?
Rebekah is trying to ensure that Jacob receives the blessing from his father, Isaac, as seen in Genesis 27:10, which is a crucial part of the family's inheritance and spiritual leadership, as stated in Genesis 25:31 and Genesis 48:18.
Why is it important for Isaac to bless Jacob before he dies?
In biblical times, a father's blessing was a way of passing on his authority, inheritance, and spiritual legacy to his children, as seen in Genesis 27:4 and Genesis 49:1-28, which is why Rebekah wants Jacob to receive this blessing before Isaac's death.
Is Rebekah's plan to deceive Isaac justified?
While Rebekah's intentions may be to ensure Jacob's spiritual inheritance, her method of deceiving Isaac is not justified, as it goes against the principles of honesty and trust, as taught in Exodus 20:16 and Colossians 3:9-10.
What can we learn from Rebekah's actions in this verse?
We can learn that while our intentions may be good, our methods and actions must align with God's principles and commands, as seen in Proverbs 10:9 and Proverbs 11:3, to avoid causing harm and damage to ourselves and others.
Reflection Questions
- What are some ways that I may be trying to manipulate or deceive others to get what I want, and how can I change my approach to align with God's principles?
- How can I prioritize seeking God's blessing and approval in my life, rather than trying to take matters into my own hands?
- What are some areas in my life where I need to trust God's sovereignty and timing, rather than trying to rush or manipulate the outcome?
- How can I apply the lesson of Rebekah's actions to my own relationships and decision-making, to ensure that I am acting with integrity and honesty?
Gill's Exposition on Genesis 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
Jamieson-Fausset-Brown on Genesis 27:10
Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death. No JFB commentary on these verses.
Trapp's Commentary on Genesis 27:10
Genesis 27:10 And thou shalt bring [it] to thy father, that he may eat, and that he may bless thee before his death.Ver. 10. And thou shalt bring it to thy father.] Though this action, in the general intendment, was good, yet the execution of it wanted not particular error. Her course had been, rather, to have reminded her husband of God’ s promise to Jacob, and gently to have exhorted him to do nothing against it; and then to have entreated the Lord, to bend his mind to the obedience of his divine will, though to the crossing of his own. But the saint’ s righteousness, while here, is mixed; as light and darkness, dimness at least, in a painted glass, dyed with some obscure and dim colour: it is transparent, and giveth good, but not clear and pure light.
Ellicott's Commentary on Genesis 27:10
G: UPON THE OF JACOB’S LIFE (Genesis 27) The elaborate calculations of Lightfoot, and most Jewish and Christian commentators, intended to show that when Jacob set out upon his journey to Haran, he and Esau were each about 77 years of age, and Isaac their father about 137, though based apparently upon the letter of Scripture, are so contrary to its facts that evidently there must be some error in them. Fortunately there are several dates which are open to no doubt, and if we start with these, it may prove not Impossible to arrive at more trustworthy conclusions. When, then, Jacob went down into Egypt, he was 130 years of age (Genesis 46:9), and as Joseph when he “stood before Pharaoh” was 30 (Genesis 41:46), and as his first years of power were the seven years of plenty, and there had been already two years of famine when he made himself known to his brethren, he was plainly about 14 years of age when his father joined him. Now he was a lad of 17 when sold into Egypt (Genesis 37:2), and as he was born before the contract to serve Laban for the speckled cattle (Genesis 30:25), which lasted for six years (Genesis 31:41), he was about 7 when Jacob returned to Canaan. It follows, therefore, that Jacob was 91 when Joseph was born. Now the usual calculations allow only twenty years for Jacob’s sojourn in Padanaram, of which the first seven were spent in service before Leah and Rachel were given him in marriage. If from the twenty, we subtract these seven years and the seven years of Joseph’s age, there remain only six years for the birth of Leah’s six sons and the interval of her barrenness; and undeniably the narrative would be guilty of very remarkable exaggeration in its account of Rachel’s childlessness, and Rachel herself of excessive impatience, considering that at the end of six years she gave birth herself to a son, and in the interval had given her maid Bilhah to Jacob, who had by her two sons; and as the birth of these was the occasion to Rachel of very unseemly exultation over her sister (Genesis 30:6; Genesis 30:8), her conduct can only be accounted for by the fact that Leah had already a numerous offspring when Rachel gave Bilhah to her husband. The case of Leah is still plainer. She bears four sons, after which she “left bearing” (Genesis 29:35), and this barrenness continued so long that she gave Zilpah as her substitute to Jacob, who bare him two sons, Gad and Asher. Now neither Rachel nor Leah would have resorted to this expedient until they utterly despaired of having children themselves; and Leah herself describes it as an act of great self-sacrifice (Genesis 30:18).
Zilpah’s sons both seem to have been born in this period of Leah’s barrenness; for we find that Jacob had entirely discarded Leah, and it was only at Rachel’s request that he visited her again.