Genesis 27:38

Authorized King James Version

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And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept.

Original Language Analysis

וַיֹּ֨אמֶר said H559
וַיֹּ֨אמֶר said
Strong's: H559
Word #: 1 of 17
to say (used with great latitude)
עֵשָׂ֛ו And Esau H6215
עֵשָׂ֛ו And Esau
Strong's: H6215
Word #: 2 of 17
esav, a son of isaac, including his posterity
אֶל H413
אֶל
Strong's: H413
Word #: 3 of 17
near, with or among; often in general, to
אָבִ֑י me even me also O my father H1
אָבִ֑י me even me also O my father
Strong's: H1
Word #: 4 of 17
father, in a literal and immediate, or figurative and remote application
הַֽבְרָכָ֨ה blessing H1293
הַֽבְרָכָ֨ה blessing
Strong's: H1293
Word #: 5 of 17
benediction; by implication prosperity
אַחַ֤ת Hast thou but one H259
אַחַ֤ת Hast thou but one
Strong's: H259
Word #: 6 of 17
properly, united, i.e., one; or (as an ordinal) first
הִֽוא H1931
הִֽוא
Strong's: H1931
Word #: 7 of 17
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo
לְךָ֙ H0
לְךָ֙
Strong's: H0
Word #: 8 of 17
אָבִ֑י me even me also O my father H1
אָבִ֑י me even me also O my father
Strong's: H1
Word #: 9 of 17
father, in a literal and immediate, or figurative and remote application
בָּרֲכֵ֥נִי bless H1288
בָּרֲכֵ֥נִי bless
Strong's: H1288
Word #: 10 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 #: 11 of 17
properly, assemblage; used only adverbially also, even, yea, though; often repeated as correl. both...and
אָ֖נִי H589
אָ֖נִי
Strong's: H589
Word #: 12 of 17
i
אָבִ֑י me even me also O my father H1
אָבִ֑י 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
וַיִּשָּׂ֥א lifted up H5375
וַיִּשָּׂ֥א lifted up
Strong's: H5375
Word #: 14 of 17
to lift, in a great variety of applications, literal and figurative, absolute and relative
עֵשָׂ֛ו And Esau H6215
עֵשָׂ֛ו And Esau
Strong's: H6215
Word #: 15 of 17
esav, a son of isaac, including his posterity
קֹל֖וֹ his voice H6963
קֹל֖וֹ his voice
Strong's: H6963
Word #: 16 of 17
a voice or sound
וַיֵּֽבְךְּ׃ and wept H1058
וַיֵּֽבְךְּ׃ and wept
Strong's: H1058
Word #: 17 of 17
to weep; generally to bemoan

Analysis & Commentary

And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my f... 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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