Genesis 27:34

Authorized King James Version

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And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father.

Original Language Analysis

כִּשְׁמֹ֤עַ heard H8085
כִּשְׁמֹ֤עַ heard
Strong's: H8085
Word #: 1 of 17
to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
עֵשָׂו֙ And when Esau H6215
עֵשָׂו֙ And when Esau
Strong's: H6215
Word #: 2 of 17
esav, a son of isaac, including his posterity
אֶת H853
אֶת
Strong's: H853
Word #: 3 of 17
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
דִּבְרֵ֣י the words H1697
דִּבְרֵ֣י the words
Strong's: H1697
Word #: 4 of 17
a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
אָבִֽי׃ me even me also O my father H1
אָבִֽי׃ me even me also O my father
Strong's: H1
Word #: 5 of 17
father, in a literal and immediate, or figurative and remote application
וַיִּצְעַ֣ק he cried H6817
וַיִּצְעַ֣ק he cried
Strong's: H6817
Word #: 6 of 17
to shriek; (by implication) to proclaim (an assembly)
צְעָקָ֔ה cry H6818
צְעָקָ֔ה cry
Strong's: H6818
Word #: 7 of 17
a shriek
גְּדֹלָ֥ה with a great H1419
גְּדֹלָ֥ה with a great
Strong's: H1419
Word #: 8 of 17
great (in any sense); hence, older; also insolent
וּמָרָ֖ה bitter H4751
וּמָרָ֖ה bitter
Strong's: H4751
Word #: 9 of 17
bitter (literally or figuratively); also (as noun) bitterness, or (adverbially) bitterly
עַד H5704
עַד
Strong's: H5704
Word #: 10 of 17
as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)
מְאֹ֑ד and exceeding H3966
מְאֹ֑ד and exceeding
Strong's: H3966
Word #: 11 of 17
properly, vehemence, i.e., (with or without preposition) vehemently; by implication, wholly, speedily, etc. (often with other words as an intensive or
וַיֹּ֣אמֶר and said H559
וַיֹּ֣אמֶר and said
Strong's: H559
Word #: 12 of 17
to say (used with great latitude)
אָבִֽי׃ me even me also O my father H1
אָבִֽי׃ me even me also O my father
Strong's: H1
Word #: 13 of 17
father, in a literal and immediate, or figurative and remote application
בָּרֲכֵ֥נִי Bless H1288
בָּרֲכֵ֥נִי Bless
Strong's: H1288
Word #: 14 of 17
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
גַם H1571
גַם
Strong's: H1571
Word #: 15 of 17
properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and
אָ֖נִי H589
אָ֖נִי
Strong's: H589
Word #: 16 of 17
i
אָבִֽי׃ me even me also O my father H1
אָבִֽי׃ me even me also O my father
Strong's: H1
Word #: 17 of 17
father, in a literal and immediate, or figurative and remote application

Analysis & Commentary

And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and sai... 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.

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