Genesis 27:12
WEB
What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.”
BSB
What 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.”
KJV
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.
Matthew Henry
Hebrew interlinear
H194
adv — if not
Derivation: or (shortened) אֻלַי; from 176;
if not; hence perhaps
KJV: if so be, may be, peradventure, unless.
adv — if not
אוּלַי 44 and (Gn 24:39) אֻלַי adv.
1. peradventure, perhaps; usually expressing a hope
2. followed by another clause, it expresses virtually the protasis = if peradventure
3. unless
H4959
v — feel of, grope
Derivation: a primitive root;
to feel of; by implication, to grope
KJV: feel, grope, search.
vb — feel
[מָשַׁשׁ] vb. feel, grope
Qal perhaps my father will feel me; and he felt of him
Pi. feel over or through, grope
Hiph. that one may feel (the) darkness
H1
n-m — father
Derivation: a primitive word;
father, in a literal and immediate, or figurative and remote application
KJV: chief, (fore-) father(-less), × patrimony, principal. Compare names in 'Abi-'.
n.m — father
אָב 1101 n.m. father
1. father of individual
2. of God as father of his people
3. head of household, family or clan
4. ancestor
5. originator or patron of a class, profession, or art
6. fig. of producer, generator
7. fig. of benevolence & protection
8. term of respect & honor
9. specif., ruler, chief (late)
H1961
v — exist, be, become, come to pass
Derivation: a primitive root (compare 1933);
to exist, i.e. be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
KJV: beacon, × altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, follow, happen, × have, last, pertain, quit (one-) self, require, × use.
vb — fall out
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
I.
1.
a. Fall out, happen
b. occur, take place, come about, come to pass
2. esp. & very oft., come about, come to pass
a.
(1). וַיְהִי and it came to pass that, most often (c. 292 t.)
(2). rarely also Pf. c. וְ conj. וְהָיָה
b. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
II. Come into being, become
1.
a. abs., in lively narrative, arise, appear, come
b. sq. prep.
2. become
a. sq. pred. noun (to be viewed as implicit accus.)
b. sq. pred. adj.
c. become like
d. sq. pred. לְ pers.
e. sq. לְ pred.
f. oft. c. לְ pred. לְ pers.
g. with עַל and לְ
h. sts. c. לְ pers. only = became the property of, come into the possession of
III. Be (often with subbordinate idea of becoming)
1. exist, be in existence
2. abide, remain, continue
3. with word of locality, be in or at a place, be situated, stand, lie
4. as copula, joining subj. & pred.
5. periphrastic conjug.
Niph.
1. either be done, be brought about, or occur, come to pass
2. be done, finished, gone
H5869
n-f — eye, fountain, eye
Derivation: probably a primitive word;
an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
KJV: affliction, outward appearance, before, think best, colour, conceit, be content, countenance, displease, eye((-brow), (-d), -sight), face, favour, fountain, furrow (from the margin), × him, humble, knowledge, look, ( well), × me, open(-ly), (not) please, presence, regard, resemblance, sight, × thee, × them, think, × us, well, × you(-rselves).
n.f — spring
n.f — eye
עַ֫יִן 859 n.f. eye
1. lit. as physical organ
2.
a. eyes as showing mental qualities
b. desire of the eyes, abominations of the eyes
3. Fig. of mental and physical faculties, acts and states
2. Transferred mngs.:
a. visible surface of earth
b. appearance
c. gleam, sparkle
5. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
H8591
v — cheat, maltreat
Derivation: a primitive root;
to cheat; by analogy, to maltreat
KJV: deceive, misuse.
mock
[תָּעַע] Pilp. Hithp. mock
Pilp. = subst. a mocker.
Hithp. mocking at his prophets
H935
v — go, come
Derivation: a primitive root;
to go or come (in a wide variety of applications)
KJV: abide, apply, attain, × be, befall, besiege, bring (forth, in, into, to pass), call, carry, × certainly, (cause, let, thing for) to come (against, in, out, upon, to pass), depart, × doubtless again, eat, employ, (cause to) enter (in, into, -tering, -trance, -try), be fallen, fetch, follow, get, give, go (down, in, to war), grant, have, × indeed, (in-) vade, lead, lift (up), mention, pull in, put, resort, run (down), send, set, × (well) stricken (in age), × surely, take (in), way.
vb — come in
בּוֹא 2569 vb. come in, come, go in, go
Qal
1. come in
2. come (approach, arrive)
3. go, i.e. walk, associate with
4. go from speaker, but with limit of motion given
Hiph.
1. cause to come in, bring in (conduct, lead, obj. persons and animals)
2. cause to come, bring, bring near, etc. (animate obj.)
Hoph.
a. be brought in (of pers. and things)
b. be brought
c. be introduced, put
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H7045
n-f — vilification
Derivation: from 7043;
vilification
KJV: (ac-) curse(-d, -ing).
n.f — curse
קְלָלָה 33 n.f. curse
H3808
adv — not, no
Derivation: or לוֹא; or לֹה; (Deuteronomy 3:11), a primitive particle;
not (the simple or abs. negation); by implication, no; often used with other particles
KJV: × before, or else, ere, except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (× as though...,(can-), for) not (out of), of nought, otherwise, out of, surely, as truly as, of a truth, verily, for want, whether, without.
adv — not
לֹא or לוֹא adv. not
H1293
n-f — benediction, prosperity
Derivation: from 1288;
benediction; by implication prosperity
KJV: blessing, liberal, pool, present.
n.f — blessing
בְּרָכָה n.f. blessing
1. blessing
2. source of blessing
3. blessing, prosperity
4. blessing, praise of God
5. a gift, present
6. treaty of peace
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Verses 6–17
Genesis 27:6–17
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 personae - a mistake of the person. He himself also was aware of the danger, lest (Gen 27:12), 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, Deu 27:18. 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 12:16, 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, Pro 23:32. 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, Gen 27:16. 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, Gen 27:13. 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, Pro 26:2.
Cross-references: Gen 27:12 · Deut 27:18 · Job 12:16 · Prov 23:32 · Gen 27:16 · Gen 27:13 · Prov 26:2