Kejadian 25:19--27:40
Konteks25:19 This is the account of Isaac, 1 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 2 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 3
25:21 Isaac prayed to 4 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 5 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 6 So she asked the Lord, 7 25:23 and the Lord said to her,
“Two nations 8 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 9 there were 10 twins in her womb. 25:25 The first came out reddish 11 all over, 12 like a hairy 13 garment, so they named him Esau. 14 25:26 When his brother came out with 15 his hand clutching Esau’s heel, they named him Jacob. 16 Isaac was sixty years old 17 when they were born.
25:27 When the boys grew up, Esau became a skilled 18 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 19 25:28 Isaac loved Esau because he had a taste for fresh game, 20 but Rebekah loved 21 Jacob.
25:29 Now Jacob cooked some stew, 22 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 23 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 24 Edom.) 25
25:31 But Jacob replied, “First 26 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 27 25:33 But Jacob said, “Swear an oath to me now.” 28 So Esau 29 swore an oath to him and sold his birthright 30 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 31 So Esau despised his birthright. 32
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 33 in the days of Abraham. 34 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 35 settle down in the land that I will point out to you. 36 26:3 Stay 37 in this land. Then I will be with you and will bless you, 38 for I will give all these lands to you and to your descendants, 39 and I will fulfill 40 the solemn promise I made 41 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 42 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 43 26:5 All this will come to pass 44 because Abraham obeyed me 45 and kept my charge, my commandments, my statutes, and my laws.” 46 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 47 He was afraid to say, “She is my wife,” for he thought to himself, 48 “The men of this place will kill me to get 49 Rebekah because she is very beautiful.”
26:8 After Isaac 50 had been there a long time, 51 Abimelech king of the Philistines happened to look out a window and observed 52 Isaac caressing 53 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 54 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 55
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 56 One of the men 57 might easily have had sexual relations with 58 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 59 this man or his wife will surely be put to death.” 60
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 61 because the Lord blessed him. 62 26:13 The man became wealthy. 63 His influence continued to grow 64 until he became very prominent. 26:14 He had 65 so many sheep 66 and cattle 67 and such a great household of servants that the Philistines became jealous 68 of him. 26:15 So the Philistines took dirt and filled up 69 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 70 for you have become much more powerful 71 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 72 26:18 Isaac reopened 73 the wells that had been dug 74 back in the days of his father Abraham, for the Philistines had stopped them up 75 after Abraham died. Isaac 76 gave these wells 77 the same names his father had given them. 78
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 79 water there, 26:20 the herdsmen of Gerar quarreled 80 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 81 named the well 82 Esek 83 because they argued with him about it. 84 26:21 His servants 85 dug another well, but they quarreled over it too, so Isaac named it 86 Sitnah. 87 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 88 named it 89 Rehoboth, 90 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 91 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 92 the Lord. He pitched his tent there, and his servants dug a well. 93
26:26 Now Abimelech had come 94 to him from Gerar along with 95 Ahuzzah his friend 96 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 97 and sent me away from you.” 26:28 They replied, “We could plainly see 98 that the Lord is with you. So we decided there should be 99 a pact between us 100 – between us 101 and you. Allow us to make 102 a treaty with you 26:29 so that 103 you will not do us any harm, just as we have not harmed 104 you, but have always treated you well 105 before sending you away 106 in peace. Now you are blessed by the Lord.” 107
26:30 So Isaac 108 held a feast for them and they celebrated. 109 26:31 Early in the morning the men made a treaty with each other. 110 Isaac sent them off; they separated on good terms. 111
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 112 26:33 So he named it Shibah; 113 that is why the name of the city has been Beer Sheba 114 to this day.
26:34 When 115 Esau was forty years old, 116 he married 117 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 118
27:1 When 119 Isaac was old and his eyes were so weak that he was almost blind, 120 he called his older 121 son Esau and said to him, “My son!” “Here I am!” Esau 122 replied. 27:2 Isaac 123 said, “Since 124 I am so old, I could die at any time. 125 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 126 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 127 I will eat it so that I may bless you 128 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 129 When Esau went out to the open fields to hunt down some wild game and bring it back, 130 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 131 it and bless you 132 in the presence of the Lord 133 before I die.’ 27:8 Now then, my son, do 134 exactly what I tell you! 135 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 136 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 137 it to your father. Thus he will eat it 138 and 139 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 140 27:12 My father may touch me! Then he’ll think I’m mocking him 141 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 142 my son! Just obey me! 143 Go and get them for me!”
27:14 So he went and got the goats 144 and brought them to his mother. She 145 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 146 on his hands 147 and the smooth part of his neck. 27:17 Then she handed 148 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 149 replied, “Here I am. Which are you, my son?” 150 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 151 and eat some of my wild game so that you can bless me.” 152 27:20 But Isaac asked his son, “How in the world 153 did you find it so quickly, 154 my son?” “Because the Lord your God brought it to me,” 155 he replied. 156 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 157 my son, and know for certain if you really are my son Esau.” 158 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 159 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 160 replied. 27:25 Isaac 161 said, “Bring some of the wild game for me to eat, my son. 162 Then I will bless you.” 163 So Jacob 164 brought it to him, and he ate it. He also brought him wine, and Isaac 165 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 166 went over and kissed him. When Isaac caught the scent 167 of his clothing, he blessed him, saying,
“Yes, 168 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 169
and the richness 170 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 171 lord 172 over your brothers,
and the sons of your mother will bow down to you. 173
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 174 his father’s 175 presence, when his brother Esau returned from the hunt. 176 27:31 He also prepared some tasty food and brought it to his father. Esau 177 said to him, “My father, get up 178 and eat some of your son’s wild game. Then you can bless me.” 179 27:32 His father Isaac asked, 180 “Who are you?” “I am your firstborn son,” 181 he replied, “Esau!” 27:33 Isaac began to shake violently 182 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 183 He will indeed be blessed!”
27:34 When Esau heard 184 his father’s words, he wailed loudly and bitterly. 185 He said to his father, “Bless me too, my father!” 27:35 But Isaac 186 replied, “Your brother came in here deceitfully and took away 187 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 188 He has tripped me up 189 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 190 Then Esau wept loudly. 191
27:39 So his father Isaac said to him,
“Indeed, 192 your home will be
away from the richness 193 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 194
[25:19] 1 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.
[25:20] 2 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 3 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.
[25:21] 4 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
[25:22] 5 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 6 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
[25:22] 7 sn Asked the
[25:23] 8 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
[25:24] 9 tn Heb “And her days were filled to give birth.”
[25:24] 10 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
[25:25] 11 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
[25:25] 12 tn Heb “all of him.”
[25:25] 13 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
[25:25] 14 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
[25:26] 15 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 16 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
[25:26] sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.
[25:26] 17 tn Heb “the son of sixty years.”
[25:27] 19 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
[25:28] 20 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.
[25:28] 21 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.
[25:29] 22 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[25:30] 23 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
[25:30] 24 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 25 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
[25:32] 27 tn Heb “And what is this to me, a birthright?”
[25:33] 28 tn Heb “Swear to me today.”
[25:33] 29 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 30 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
[25:34] 31 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.
[25:34] 32 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.
[26:1] 33 tn Heb “in addition to the first famine which was.”
[26:1] 34 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
[26:2] 35 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
[26:2] 36 tn Heb “say to you.”
[26:3] 37 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
[26:3] 38 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.
[26:3] 39 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[26:3] sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the
[26:3] 40 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
[26:3] 41 tn Heb “the oath which I swore.”
[26:3] sn The solemn promise I made. See Gen 15:18-20; 22:16-18.
[26:4] 42 tn Heb “your descendants.”
[26:4] 43 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[26:5] 44 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 45 tn Heb “listened to my voice.”
[26:5] 46 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
[26:7] 47 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 48 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
[26:7] 49 tn Heb “kill me on account of.”
[26:8] 50 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 51 tn Heb “and it happened when the days were long to him there.”
[26:8] 52 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
[26:8] sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
[26:9] 54 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 55 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
[26:10] 56 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
[26:10] 58 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
[26:11] 59 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
[26:11] 60 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 61 tn Heb “a hundredfold.”
[26:12] 62 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 63 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 64 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 65 tn Heb “and there was to him.”
[26:14] 66 tn Heb “possessions of sheep.”
[26:14] 67 tn Heb “possessions of cattle.”
[26:14] 68 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 69 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 70 tn Heb “Go away from us.”
[26:16] 71 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
[26:17] 72 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:17] sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the
[26:18] 73 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 74 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 75 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 76 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 77 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 78 tn Heb “called names to them according to the names that his father called them.”
[26:19] 79 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 80 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 81 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 82 tn Heb “and he called the name of the well.”
[26:20] 83 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
[26:20] 84 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 85 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 86 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 87 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
[26:22] 88 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 89 tn Heb “and he called its name.”
[26:22] 90 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
[26:23] 91 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 92 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 93 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 94 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
[26:26] 96 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
[26:27] 97 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 98 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 99 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
[26:28] 100 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 101 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 102 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
[26:29] 103 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 105 tn Heb “and just as we have done only good with you.”
[26:29] 106 tn Heb “and we sent you away.”
[26:29] 107 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
[26:30] 108 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 109 tn Heb “and they ate and drank.”
[26:31] 110 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 111 tn Heb “and they went from him in peace.”
[26:32] 112 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[26:33] 113 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
[26:33] 114 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
[26:34] 115 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 116 tn Heb “the son of forty years.”
[26:34] 117 tn Heb “took as a wife.”
[26:35] 118 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[27:1] 119 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
[27:1] 120 tn Heb “and his eyes were weak from seeing.”
[27:1] 121 tn Heb “greater” (in terms of age).
[27:1] 122 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
[27:2] 123 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
[27:2] 124 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
[27:2] 125 tn Heb “I do not know the day of my death.”
[27:3] 126 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
[27:4] 127 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 128 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
[27:5] 129 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
[27:5] 130 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 131 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 132 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 133 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:8] 134 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 135 tn Heb “to that which I am commanding you.”
[27:9] 136 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:10] 137 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
[27:10] 138 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
[27:10] 139 tn Heb “so that.” The conjunction indicates purpose or result.
[27:11] 140 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[27:12] 141 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
[27:13] 142 tn Heb “upon me your curse.”
[27:13] 143 tn Heb “only listen to my voice.”
[27:14] 144 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[27:14] 145 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
[27:16] 146 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
[27:16] 147 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
[27:17] 148 tn Heb “gave…into the hand of.”
[27:18] 149 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 150 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
[27:19] 151 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
[27:19] 152 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
[27:20] 153 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
[27:20] 154 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
[27:20] 155 tn Heb “caused to meet before me.”
[27:20] 156 tn Heb “and he said, ‘Because the
[27:21] 157 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
[27:21] 158 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
[27:23] 159 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
[27:24] 160 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 161 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 162 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 163 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 164 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 165 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 166 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 167 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
[27:28] 169 tn Heb “and from the dew of the sky.”
[27:28] 170 tn Heb “and from the fatness.”
[27:29] 171 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
[27:29] 172 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
[27:29] 173 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
[27:30] 174 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
[27:30] 175 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
[27:30] 176 tn Heb “and Esau his brother came from his hunt.”
[27:31] 177 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
[27:31] 178 tn Or “arise” (i.e., sit up).
[27:31] 179 tn Heb “so that your soul may bless me.”
[27:32] 181 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[27:33] 182 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
[27:33] 183 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
[27:34] 184 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
[27:34] 185 tn Heb “and he yelled [with] a great and bitter yell to excess.”
[27:35] 186 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:35] 187 tn Or “took”; “received.”
[27:36] 188 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
[27:36] 189 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
[27:38] 190 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
[27:38] 191 tn Heb “and Esau lifted his voice and wept.”
[27:39] 193 tn Heb “from the fatness.”
[27:40] 194 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
