Genesis 27:19 kjv

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

Genesis 27:19 nkjv

Jacob said to his father, "I am Esau your firstborn; I have done just as you told me; please arise, sit and eat of my game, that your soul may bless me."

Genesis 27:19 niv

Jacob said to his father, "I am Esau your firstborn. I have done as you told me. Please sit up and eat some of my game, so that you may give me your blessing."

Genesis 27:19 esv

Jacob said to his father, "I am Esau your firstborn. I have done as you told me; now sit up and eat of my game, that your soul may bless me."

Genesis 27:19 nlt

Jacob replied, "It's Esau, your firstborn son. I've done as you told me. Here is the wild game. Now sit up and eat it so you can give me your blessing."

Genesis 27 verses

Genesis 27 19 Meaning

Genesis 27:19 records Jacob's deceptive response to his blind father Isaac, stating, "I am Esau your firstborn; I have done as you bade me. Rise, I pray you, sit, and eat of my game, that your soul may bless me." This verse marks the pivotal moment of the fraudulent appropriation of the firstborn's blessing, a scheme orchestrated by Rebekah to secure the patriarchal blessing for Jacob over his elder twin brother, Esau. It portrays Jacob's direct lie, his feigned obedience to Isaac's earlier request to Esau, and his manipulation of Isaac's physical infirmity for his own desired outcome, the sacred blessing.

Genesis 27 19 Context

Genesis 27 opens with Isaac, old and blind, desiring to bestow the special patriarchal blessing upon his elder son, Esau, before his impending death. He instructs Esau to hunt game and prepare a savory dish, the condition for receiving the blessing. Unbeknownst to Isaac, Rebekah overhears this plan and immediately devises a scheme to secure the blessing for Jacob, whom she favored and who, according to God's prophecy (Gen 25:23), was destined to lead. She commands Jacob to acquire two young goats, from which she quickly prepares a dish similar to what Isaac desired. To overcome Jacob's physical differences from the hairy Esau, Rebekah covers Jacob's arms and neck with the goats' skins and dresses him in Esau's clothes. The scene described in verse 19 is the direct confrontation: Jacob, having disguised himself, stands before his blind father, prepared to utter the momentous lie that initiates the deception, driven by his mother's resolute conviction that God's plan for Jacob must be fulfilled, even through illicit means.

Genesis 27 19 Word analysis

• And Jacob: וַיֹּאמֶר יַעֲקֹב (va·yō·mer ya·'ă·qōv). "Jacob" (יַעֲקֹב, Ya'akov) means "heel-grabber" or "supplanter." His very name becomes deeply prophetic of his actions in this narrative, as he literally supplants Esau for the blessing.
• said to his father: אֶל־אָבִיו ('el-aviw). Direct, personal address to a figure of authority, making the deception particularly egregious due to the inherent trust.
• I am Esau your firstborn: אֲנִי עֵשָׂו בְּכֹרֶךָ (ani Esav bekorekha). This is the absolute core of the deception – a direct, undeniable lie about identity and birthright. "Firstborn" (בְּכֹר, bekhor) denotes a status with specific spiritual and material inheritance rights. The claim is audacious, directly challenging truth for perceived gain.
• I have done: עָשִׂיתִי ('asiti). This verb "done" implies completion of the task Isaac requested of Esau (Gen 27:3). It is a fabricated claim of obedience and effort.
• as you bade me: כַּאֲשֶׁר דִּבַּרְתָּ (ka'asher dibbarta). "Bade" (דִּבַּרְתָּ, dibbarta, from davar, "to speak") implies Isaac's specific command. Jacob claims perfect compliance to a command he never received nor executed.
• Rise, I pray you, sit, and eat: קוּם־נָא שְׁבָה וְאָכְלָה (kum-na shivah ve'akhla). Three imperatives in quick succession, driving Isaac to immediate action. The particle "נָא" (na) is often translated as "please" or "I pray you," adding a feigned deference while simultaneously pressing the issue. Jacob seeks to rush Isaac, perhaps to avoid further scrutiny.
• of my game: מִצֵּידִי (mitzzeidi). This specific reference to "game" (צֵיד, tseyd) is designed to convince Isaac that Jacob is indeed Esau, the hunter, presenting a meal derived from hunting. The dish, however, was prepared from goat.
• that your soul may bless me: בַּעֲבוּר תְּבָרְכֵנִי נַפְשֶׁךָ (ba'avur tevarekheni nafshekha). This clause reveals the ultimate motive. "Soul" (נֶפֶשׁ, nefesh) often signifies the innermost being, the seat of desire, emotion, and will. The desire is for Isaac's full and intentional blessing, derived from his complete being. This blessing was believed to be efficacious, possessing inherent power, especially from a patriarch. The request here for the blessing ties into the power dynamic and spiritual significance of the parental benediction.

Words-group Analysis

• "And Jacob said to his father": Establishes the deeply personal and hierarchical nature of the encounter, where the lie directly breaches the filial trust Isaac held. The patriarch's blindness exacerbates the moral implications of this deception.
• "I am Esau your firstborn; I have done as you bade me.": This is the core fraudulent claim. It consists of two parts: a false identity claim and a false claim of fulfilling the father's specific instruction. This combination seeks to fulfill all the necessary conditions Isaac had laid out for the blessing, presenting a complete, fabricated picture. The brazenness of the direct lie "I am Esau" is striking, laying the foundation for all subsequent words.
• "Rise, I pray you, sit, and eat of my game, that your soul may bless me.": This sequence details the manipulative progression of Jacob's request. He instructs Isaac to "rise" and "sit" for convenience, demonstrating a false dutifulness. He then presents the fabricated "game" as proof of his identity and labor. The concluding phrase "that your soul may bless me" underscores the desired outcome—not merely words, but a profound, personal, and powerful benediction from the patriarch's very essence.

Genesis 27 19 Bonus section

The incident described in Gen 27:19 (and the wider narrative) introduces the significant theme of "voice vs. hands" within the biblical narrative. Isaac perceives a disconnect between Jacob's voice, which he recognizes as his younger son's, and the feel of the hairy hands, which seem to be Esau's (Gen 27:22). This sensory dissonance symbolizes a deeper tension: appearance versus reality, external characteristics versus inner truth. Ultimately, Isaac's trust in touch over sound, and his profound desire for the hunter's blessing, allowed the deception to succeed. This event highlights how even those who seek to obey God can be led astray when they attempt to manipulate divine plans through human craftiness, often leading to unforeseen personal consequences. Furthermore, the passage foreshadows the later struggles of Jacob's life, where he is himself repeatedly deceived, particularly by Laban (Gen 29), demonstrating a principle of reciprocity in biblical narratives, where those who deceive are often deceived in turn.

Genesis 27 19 Commentary

Genesis 27:19 is a deeply poignant verse that encapsulates the core deception within Isaac's household. Jacob's calculated lie to his blind, aging father is morally reprehensible, a stark contrast to the straightforward honesty often idealized in biblical narratives. It highlights the ethical complexities of the characters: Isaac's clear favoritism, Rebekah's manipulative scheme driven by a fervent desire to see God's prophecy fulfilled, and Jacob's willingness to commit deceit, initially with trepidation, then with firm resolve. This deception illustrates how human imperfection and sin often intertwine with divine purpose. While God's promise that "the older shall serve the younger" (Gen 25:23) would ultimately prevail, Jacob's and Rebekah's choice of deceit had immediate consequences, driving a wedge in the family and leading to Jacob's subsequent exile and decades of hardship (e.g., Laban's deception of Jacob mirroring his own actions). The power of the blessing itself, which Isaac, once uttered, could not revoke despite Esau's desperate pleas (Gen 27:33), underscores the sacred and potent nature of these patriarchal pronouncements, seen not merely as human words but as divinely endorsed declarations with lasting impact. The narrative leaves us with the tension between human means and divine ends, ultimately demonstrating God's sovereign ability to work His will even through human fallibility and sin.