Genesis 27:25

Authorized King James Version

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And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank.

Original Language Analysis

וַיֹּ֗אמֶר And he said H559
וַיֹּ֗אמֶר And he said
Strong's: H559
Word #: 1 of 16
to say (used with great latitude)
וַיַּגֶּשׁ Bring it near H5066
וַיַּגֶּשׁ Bring it near
Strong's: H5066
Word #: 2 of 16
to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causati
לִּי֙ H0
לִּי֙
Strong's: H0
Word #: 3 of 16
וַיֹּאכַ֔ל to him and he did eat H398
וַיֹּאכַ֔ל to him and he did eat
Strong's: H398
Word #: 4 of 16
to eat (literally or figuratively)
מִצֵּ֣יד venison H6718
מִצֵּ֣יד venison
Strong's: H6718
Word #: 5 of 16
(generally) lunch (especially for a journey)
בְּנִ֔י of my son's H1121
בְּנִ֔י of my son's
Strong's: H1121
Word #: 6 of 16
a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or
לְמַ֥עַן H4616
לְמַ֥עַן
Strong's: H4616
Word #: 7 of 16
properly, heed, i.e., purpose; used only adverbially, on account of (as a motive or an aim), teleologically, in order that
תְּבָֽרֶכְךָ֖ may bless H1288
תְּבָֽרֶכְךָ֖ may bless
Strong's: H1288
Word #: 8 of 16
to kneel; by implication to bless god (as an act of adoration), and (vice-versa) man (as a benefit); also (by euphemism) to curse (god or the king, as
נַפְשִׁ֑י that my soul H5315
נַפְשִׁ֑י that my soul
Strong's: H5315
Word #: 9 of 16
properly, a breathing creature, i.e., animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or ment
וַיַּגֶּשׁ Bring it near H5066
וַיַּגֶּשׁ Bring it near
Strong's: H5066
Word #: 10 of 16
to be or come (causatively, bring) near (for any purpose); euphemistically, to lie with a woman; as an enemy, to attack; religious to worship; causati
לוֹ֙ H0
לוֹ֙
Strong's: H0
Word #: 11 of 16
וַיֹּאכַ֔ל to him and he did eat H398
וַיֹּאכַ֔ל to him and he did eat
Strong's: H398
Word #: 12 of 16
to eat (literally or figuratively)
וַיָּ֧בֵא and he brought H935
וַיָּ֧בֵא and he brought
Strong's: H935
Word #: 13 of 16
to go or come (in a wide variety of applications)
ל֦וֹ H0
ל֦וֹ
Strong's: H0
Word #: 14 of 16
יַ֖יִן him wine H3196
יַ֖יִן him wine
Strong's: H3196
Word #: 15 of 16
wine (as fermented); by implication, intoxication
וַיֵּֽשְׁתְּ׃ and he drank H8354
וַיֵּֽשְׁתְּ׃ and he drank
Strong's: H8354
Word #: 16 of 16
to imbibe (literally or figuratively)

Analysis & Commentary

And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. A... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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