Genesis 27:40
Parallel Verses
English Standard Version
By your sword you shall live, and you shall serve your brother; but when you grow restless you shall break his yoke from your neck.”

King James Bible
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.

American Standard Version
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.

Douay-Rheims Bible
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.

English Revised Version
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.

Webster's Bible Translation
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.

Genesis 27:40 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

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. Hebrews 12:17). Even the great and bitter lamentation into which Esau broke out could not change his father's mind. To his entreaty in Genesis 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. Genesis 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 Genesis 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 (Genesis 27:39, Genesis 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 Genesis 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 equals 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 Malachi 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 (Genesis 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. 2 Samuel 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 Deuteronomy 8:3 cf. Isaiah 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. Numbers 27:14) thou shakest (tossest), thou wilt break his yoke from thy neck." רוּד, "to rove about" (Jeremiah 2:31; Hosea 12:1), Hiphil "to cause (the thoughts) to rove about" (Psalm 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 Judges 4; Judges 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 (1 Samuel 14:47) and subjugated by David (2 Samuel 8:14); and, in spite of an attempt at revolt under Solomon (1 Kings 11:14.), they remained subject to the kingdom of Judah until the time of Joram, when they rebelled. They were subdued again by Amaziah (2 Kings 14:7; 2 Chronicles 25:11.), and remained in subjection under Uzziah and Jotham (2 Kings 14:22; 2 Chronicles 26:2). It was not till the reign of Ahaz that they shook the yoke of Judah entirely off (2 Kings 16:6; 2 Chronicles 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" (Hebrews 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.

Genesis 27:40 Parallel Commentaries

Treasury of Scripture Knowledge

thy sword.

Genesis 32:6 And the messengers returned to Jacob, saying, We came to your brother Esau, and also he comes to meet you...

Matthew 10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.

serve.

Genesis 25:23 And the LORD said to her, Two nations are in your womb, and two manner of people shall be separated from your bowels...

2 Samuel 8:14 And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David's servants...

1 Kings 11:15-17 For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain...

2 Kings 14:7,10 He slew of Edom in the valley of salt ten thousand, and took Selah by war, and called the name of it Joktheel to this day...

1 Chronicles 18:11-13 Them also king David dedicated to the LORD, with the silver and the gold that he brought from all these nations; from Edom...

2 Chronicles 25:11,12 And Amaziah strengthened himself, and led forth his people, and went to the valley of salt...

Psalm 60:8 Moab is my wash pot; over Edom will I cast out my shoe: Philistia, triumph you because of me.

Obadiah 1:17 But on mount Zion shall be deliverance, and there shall be holiness; and the house of Jacob shall possess their possessions.

21

that thou.

2 Kings 8:20-22 In his days Edom revolted from under the hand of Judah, and made a king over themselves...

2 Chronicles 21:8,10 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king...

2 Chronicles 28:17 For again the Edomites had come and smitten Judah, and carried away captives.

Cross References
Genesis 25:23
And the LORD said to her, "Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger."

Genesis 27:29
Let peoples serve you, and nations bow down to you. Be lord over your brothers, and may your mother's sons bow down to you. Cursed be everyone who curses you, and blessed be everyone who blesses you!"

Genesis 33:9
But Esau said, "I have enough, my brother; keep what you have for yourself."

2 Kings 8:20
In his days Edom revolted from the rule of Judah and set up a king of their own.

2 Kings 8:22
So Edom revolted from the rule of Judah to this day. Then Libnah revolted at the same time.

Jump to Previous
Break Broken Brother's Dominion Grow Increased Live Neck Power Restless Rulest Servant Serve Shake Sword Throw Yoke
Jump to Next
Break Broken Brother's Dominion Grow Increased Live Neck Power Restless Rulest Servant Serve Shake Sword Throw Yoke
Links
Genesis 27:40 NIV
Genesis 27:40 NLT
Genesis 27:40 ESV
Genesis 27:40 NASB
Genesis 27:40 KJV

Genesis 27:40 Bible Apps
Genesis 27:40 Biblia Paralela
Genesis 27:40 Chinese Bible
Genesis 27:40 French Bible
Genesis 27:40 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Genesis 27:39
Top of Page
Top of Page