Genesis 27:3
Now therefore take, I pray you, your weapons, your quiver and your bow, and go out to the field, and take me some venison;
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
(3) Thy quiver.—This word does not occur elsewhere, and is rendered in the Targum and Syriac a sword. As it is derived from a root signifying to hang, it probably means, like our word hanger, a sort of knife; but all that we can say for certain is that it was some sort of hunting implement.

Take me some venison.—The Heb. is hunt me a hunting. Venison,” the Latin venatio, means anything taken by hunting.

Genesis 27:3. Take me some venison — In this Isaac designed, not so much the refreshment of his own spirits, as the receiving a fresh instance of his son’s filial duty and affection to him, before he bestowed the designed favour upon him. That my soul may bless thee before I die — May confer my solemn, extraordinary, and prophetic blessing, and thereby may declare and constitute thee the heir of all the blessings bestowed by God upon me and my fathers. For it was no common blessing that Isaac meant for Esau, but that important patriarchal benediction which chiefly related to the peculiar and extraordinary covenant which God entered into with Abraham, to be a God to him and his seed, and to give them the land of Canaan, and in particular to that fundamental part of it, that the Messiah should be of his seed, and bless all the families of the earth. Isaac, out of a fond affection for Esau, endeavoured to entail this blessing on him, unmindful of the oracle that the elder should serve the younger.27:1-5 The promises of the Messiah, and of the land of Canaan, had come down to Isaac. Isaac being now about 135 years of age, and his sons about 75, and not duly considering the Divine word concerning his two sons, that the elder should serve the younger, resolved to put all the honour and power that were in the promise, upon Esau his eldest son. We are very apt to take measures rather from our own reason than from Divine revelation, and thereby often miss our way.Isaac was old. - Joseph was in his thirtieth year when he stood before Pharaoh, and therefore thirty-nine when Jacob came down to Egypt at the age of one hundred and thirty. When Joseph was born, therefore, Jacob was ninety-one, and he had sojourned fourteen years in Padan-aram. Hence, Jacob's flight to Laban took place when he was seventy-seven, and therefore in the one hundred and thirty-sixth year of Isaac. "His eyes were dim." Weakness and even loss of sight is more frequent in Palestine than with us. "His older son." Isaac had not yet come to the conclusion that Jacob was heir of the promise. The communication from the Lord to Rebekah concerning her yet unborn sons in the form in which it is handed down to us merely determines that the older shall serve the younger. This fact Isaac seems to have thought might not imply the transferrence of the birthright; and if he was aware of the transaction between Esau and Jacob, he may not have regarded it as valid. Hence, he makes arrangements for bestowing the paternal benediction on Esau, his older son, whom he also loves. "I am old." At the age of one hundred and thirty-six, and with failing sight, he felt that life was uncertain. In the calmness of determination he directs Esau to prepare savory meat, such as he loved, that he may have his vigor renewed and his spirits revived for the solemn business of bestowing that blessing, which he held to be fraught with more than ordinary benefits.CHAPTER 27

Ge 27:1-27. Infirmity of Isaac.

1. when Isaac was old, and his eyes were dim—He was in his hundred thirty-seventh year; and apprehending death to be near, Isaac prepared to make his last will—an act of the gravest importance, especially as it included the conveyance through a prophetic spirit of the patriarchal blessing.

Thy quiver, or, as the Chaldee and Hebrew doctors render it, thy sword; a weapon no less necessary for a hunter of beasts than a bow. Now therefore, take, I pray thee, thy weapons,.... Or "thy vessels", or "instruments" (n), his instruments of hunting: as

thy quiver and thy bow; the former is the vessel or instrument, in which arrows were put and carried, and has its name in the Hebrew language from its being hung at the girdle, though another word is more commonly used for a quiver; and Onkelos and Jarchi interpret this of a sword; and which is not disapproved of by Aben Ezra and Ben Melech, who explain it either a quiver or a sword; and the latter was as necessary for hunting as the former, see Genesis 27:40; and such a sword may be meant, as Mr. Fuller observes (o), which we call a "hanger" (i.e. a small sword often worn by seamen); and of the bow being an instrument of hunting, not anything need be said:

and go out to the field, and take me some venison; this does not necessarily intend what we commonly call so, but anything hunted in the field, as hares, wild goats, &c. and indeed the latter seems to be what Isaac loved, by the preparation Rebekah afterwards made.

(n) "instrumenta tua", Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator; "vasa tua", Vatablus. (o) Miscell. Sacr. l. 1. c. 17.

Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;
3. thy weapons] The quiver and bow are the huntsman’s weapons. Esau as “a man of the field” (Genesis 25:27) is to go out “to the field,” i.e. the open country. Targum of Onkelos, “thy sword and thy bow”; cf. Genesis 48:22.Verse 3. - Now therefore take, I pray thee, thy weapons, - the word "weapon" signifying a utensil, vessel, or finished instrument of any sort (cf. Genesis 14:23; Genesis 31:37; Genesis 45:20). Here it manifestly denotes weapons employed in hunting, and in particular those next specified - thy quiver - the ἅπαξ λέγομενον, תְּלִי: from תָּלָה to hang, properly is "that which is suspended;" hence a quiver, φαρέτραν (LXX.), pharetram (Vulgate), which commonly depends from the shoulders or girdle (Aben Ezra, Rosenmüller, Keil, Kalisch, et alii), though by some it is rendered "sword" (Onkelos; Syriac) - and thy bow (vide Genesis 21:16), and go oat to the field, - i.e. the open country inhabited by wild beasts, as opposed to cities, villages, or camps (cf. Genesis 25:27) - and take me some venison - literally, hunt for me hunting, i.e. the produce of hunting, as in Genesis 25:28. Abimelech's Treaty with Isaac. - The conclusion of this alliance was substantially only a repetition of renewal of the alliance entered into with Abraham; but the renewal itself arose so completely out of the circumstances, that there is no ground whatever for denying that it occurred, or for the hypothesis that our account is merely another form of the earlier alliance; to say nothing of the fact, that besides the agreement in the leading event itself, the attendant circumstances are altogether peculiar, and correspond to the events which preceded. Abimelech not only brought his chief captain Phicol (supposed to be the same as in Genesis 21:22, if Phicol is not also an official name), but his מרע "friend," i.e., his privy councillor, Ahuzzath. Isaac referred to the hostility they had shown; to which Abimelech replied, that they (he and his people) did not smite him (נגע), i.e., drive him away by force, but let him depart in peace, and expressed a wish that there might be an oath between them. אלה the oath, as an act of self-imprecation, was to form the basis of the covenant to be made. From this אלה came also to be used for a covenant sanctioned by an oath (Deuteronomy 29:11, Deuteronomy 29:13). תּעשׂה אם "that thou do not:" אם a particle of negation used in an oath (Genesis 14:23, etc.). (On the verb with zere, see Ges. 75, Anm. 17; Ewald, 224.) - The same day Isaac's servants informed him of the well which they had dug; and Isaac gave it the name Shebah (שׁבעה, oath), in commemoration of the treaty made on oath. "Therefore the city was called Beersheba." This derivation of the name does not shut the other (Genesis 21:31) out, but seems to confirm it. As the treaty made on oath between Abimelech and Isaac was only a renewal of his covenant concluded before with Abraham, so the name Beersheba was also renewed by the well Shebah. The reality of the occurrence is supported by the fact that the two wells are in existence still (vid., Genesis 21:31).
Genesis 27:3 Interlinear
Genesis 27:3 Parallel Texts

Genesis 27:3 NIV
Genesis 27:3 NLT
Genesis 27:3 ESV
Genesis 27:3 NASB
Genesis 27:3 KJV

Genesis 27:3 Bible Apps
Genesis 27:3 Parallel
Genesis 27:3 Biblia Paralela
Genesis 27:3 Chinese Bible
Genesis 27:3 French Bible
Genesis 27:3 German Bible

Bible Hub

Genesis 27:2
Top of Page
Top of Page