15Then Rebekah took the best garments of Esau her elder son, which were with her in the house, and put them on Jacob her younger son. 16And she put the skins of the young goats on his hands and on the smooth part of his neck. 17She also gave the savory food and the bread, which she had made, to her son Jacob.

      18Then he came to his father and said, “My father.” And he said, “Here I am. Who are you, my son?” 19Jacob said to his father, “I am Esau your firstborn; I have done as you told me. Get up, please, sit and eat of my game, that you may bless me.” 20Isaac said to his son, “How is it that you have it so quickly, my son?” And he said, “Because the LORD your God caused it to happen to me.” 21Then Isaac said to Jacob, “Please come close, that I may feel you, my son, whether you are really my son Esau or not.” 22So Jacob came close to Isaac his father, and he felt him and said, “The voice is the voice of Jacob, but the hands are the hands of Esau.” 23He did not recognize him, because his hands were hairy like his brother Esau’s hands; so he blessed him. 24And he said, “Are you really my son Esau?” And he said, “I am.” 25So he said, “Bring it to me, and I will eat of my son’s game, that I may bless you.” And he brought it to him, and he ate; he also brought him wine and he drank. 26Then his father Isaac said to him, “Please come close and kiss me, my son.”

27So he came close and kissed him; and when he smelled the smell of his garments, he blessed him and said,
         “See, the smell of my son
         Is like the smell of a field which the LORD has blessed;

28Now may God give you of the dew of heaven,
         And of the fatness of the earth,
         And an abundance of grain and new wine;

29May peoples serve you,
         And nations bow down to you;
         Be master of your brothers,
         And may your mother’s sons bow down to you.
         Cursed be those who curse you,
         And blessed be those who bless you.”

The Stolen Blessing

      30Now it came about, as soon as Isaac had finished blessing Jacob, and Jacob had hardly gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. 31Then he also made savory food, and brought it to his father; and he said to his father, “Let my father arise and eat of his son’s game, that you may bless me.” 32Isaac his father said to him, “Who are you?” And he said, “I am your son, your firstborn, Esau.” 33Then Isaac trembled violently, and said, “Who was he then that hunted game and brought it to me, so that I ate of all of it before you came, and blessed him? Yes, and he shall be blessed.” 34When Esau heard the words of his father, he cried out with an exceedingly great and bitter cry, and said to his father, “Bless me, even me also, O my father!” 35And he said, “Your brother came deceitfully and has taken away your blessing.” 36Then he said, “Is he not rightly named Jacob, for he has supplanted me these two times? He took away my birthright, and behold, now he has taken away my blessing.” And he said, “Have you not reserved a blessing for me?” 37But Isaac replied to Esau, “Behold, I have made him your master, and all his relatives I have given to him as servants; and with grain and new wine I have sustained him. Now as for you then, what can I do, my son?” 38Esau said to his father, “Do you have only one blessing, my father? Bless me, even me also, O my father.” So Esau lifted his voice and wept.

      39Then Isaac his father answered and said to him,
         “Behold, away from the fertility of the earth shall be your dwelling,
         And away from the dew of heaven from above.

40“By your sword you shall live,
         And your brother you shall serve;
         But it shall come about when you become restless,
         That you will break his yoke from your neck.”

      41So Esau bore a grudge against Jacob because of the blessing with which his father had blessed him; and Esau said to himself, “The days of mourning for my father are near; then I will kill my brother Jacob.” 42Now when the words of her elder son Esau were reported to Rebekah, she sent and called her younger son Jacob, and said to him, “Behold your brother Esau is consoling himself concerning you by planning to kill you. 43“Now therefore, my son, obey my voice, and arise, flee to Haran, to my brother Laban! 44“Stay with him a few days, until your brother’s fury subsides, 45until your brother’s anger against you subsides and he forgets what you did to him. Then I will send and get you from there. Why should I be bereaved of you both in one day?”

      46Rebekah said to Isaac, “I am tired of living because of the daughters of Heth; if Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, what good will my life be to me?”

NASB ©1995

American Standard Version
And Rebekah took the goodly garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son.

Douay-Rheims Bible
And she put on him very good garments of Esau, which she had at home with her:

Darby Bible Translation
And Rebecca took the clothes of her elder son Esau, the costly ones which were with her in the house, and put them on Jacob her younger son;

English Revised Version
And Rebekah took the goodly raiment of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son:

Webster's Bible Translation
And Rebekah took goodly raiment of her eldest son Esau, which was with her in the house, and put it upon Jacob her younger son:

World English Bible
Rebekah took the good clothes of Esau, her elder son, which were with her in the house, and put them on Jacob, her younger son.

Young's Literal Translation
and Rebekah taketh the desirable garments of Esau her elder son, which are with her in the house, and doth put on Jacob her younger son;There is a Great Question About Lying, which Often Arises in the Midst Of...
1. There is a great question about Lying, which often arises in the midst of our every day business, and gives us much trouble, that we may not either rashly call that a lie which is not such, or decide that it is sometimes right to tell a lie, that is, a kind of honest, well-meant, charitable lie. This question we will painfully discuss by seeking with them that seek: whether to any good purpose, we need not take upon ourselves to affirm, for the attentive reader will sufficiently gather from the …
St. Augustine—On Lying

Epistle Lii. To Natalis, Bishop .
To Natalis, Bishop [1463] . Gregory to Natalis, Bishop of Salona. As though forgetting the tenour of former letters, I had determined to say nothing to your Blessedness but what should savour of sweetness: but, now that in your epistle you have recurred in the way of argumentation to preceding letters, I am once more compelled to say perhaps some things that I had rather not have said. For in defence of feasts your Fraternity mentions the feast of Abraham, in which by the testimony of Holy Scripture …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Letter xxxv. From Pope Damasus.
Damasus addresses five questions to Jerome with a request for information concerning them. They are: 1. What is the meaning of the words "Whosoever slayeth Cain vengeance shall be taken on him sevenfold"? (Gen. iv. 5.) 2. If God has made all things good, how comes it that He gives charge to Noah concerning unclean animals, and says to Peter, "What God hath cleansed that call not thou common"? (Acts x. 15.) 3. How is Gen. xv. 16, "in the fourth generation they shall come hither again," to be reconciled …
St. Jerome—The Principal Works of St. Jerome

Touching Jacob, However, that which He did at his Mother's Bidding...
24. Touching Jacob, however, that which he did at his mother's bidding, so as to seem to deceive his father, if with diligence and in faith it be attended to, is no lie, but a mystery. The which if we shall call lies, all parables also, and figures designed for the signifying of any things soever, which are not to be taken according to their proper meaning, but in them is one thing to be understood from another, shall be said to be lies: which be far from us altogether. For he who thinks this, may …
St. Augustine—Against Lying

Conflict.
"Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the Author and Perfecter of our faith, who for the joy that was set before Him endured the Cross, despising shame, and hath sat down at the right hand of the throne of God. For consider Him that hath endured such gainsaying of sinners against themselves, that ye …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

First Withdrawal from Herod's Territory and Return.
(Spring, a.d. 29.) Subdivision C. The Twelve Try to Row Back. Jesus Walks Upon the Water. ^A Matt. XIV. 22-36; ^B Mark VI. 45-56; ^D John VI. 15-21. ^d 15 Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew again into the mountain himself alone. [Jesus had descended to the plain to feed the multitude, but, perceiving this mistaken desire of the people, he frustrated it by dismissing his disciples and retiring by himself into the mountain.] ^a …
J. W. McGarvey—The Four-Fold Gospel

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament

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