Genesis Chapter 27 verse 6 Holy Bible

ASV Genesis 27:6

And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
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BBE Genesis 27:6

And Rebekah said to Jacob, her son, Your father said to your brother Esau in my hearing,
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DARBY Genesis 27:6

And Rebecca spoke to Jacob her son, saying, Behold, I heard thy father speak to Esau thy brother, saying,
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KJV Genesis 27:6

And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
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WBT Genesis 27:6

And Rebekah spoke to Jacob her son, saying, Behold, I heard thy father speak to Esau thy brother, saying,
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WEB Genesis 27:6

Rebekah spoke to Jacob her son, saying, "Behold, I heard your father speak to Esau your brother, saying,
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YLT Genesis 27:6

and Rebekah hath spoken unto Jacob her son, saying, `Lo, I have heard thy father speaking unto Esau thy brother, saying,
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Pulpit Commentary

Pulpit CommentaryVerses 6, 7. - And Rebekah (having already formed a plan for diverting the patriarchal blessing from Esau, whose habit of life and utterly unspiritual character may perhaps have recalled to her mind and confirmed the declaration of the oracle concerning Jacob's precedence) spake unto Jacob her son, - i.e. her favorite, in contrast to Esau, Isaac s son (ver. 5) - saying, Behold, I heard thy father speak unto Esau thy brother, saying, Bring me venison (vide on ver. 3), and make me savory meat, that I may eat (literally, and I shall eat), and bless thee - the lengthened form of the future in this and the preceding verb (cf. וְאֹכֵלָה in ver. 4) is expressive of Isaac's self-excitement and emphatic determination - before the Lord. The word Jehovah, by modern criticism regarded as a sign of divided authorship, is satisfactorily explained by remembering that Rebekah is speaking not of the blessing of God's general providence, but of the higher benediction of the covenant (Hengstenberg). The phrase, though not included in Isaac's address to Esau, need not be regarded as due to Rebekah's invention. She may have understood it to be implied in her husband's language, though it was not expressed (cf. Genesis 14:20). That it was designedly omitted by Isaac in consequence of the worldly character of Esau appears as little likely as that it was deliberately inserted by Rebekah to whet her favorite's ambition (Kalisch). As to meaning, the sense may be that this patriarchal benediction was to be bestowed sincerely (Menochius), in presence and by the authority of God (Ainsworth, Bush, Clericus); but the use of the term Jehovah rather points to the idea that Rebekah regarded Isaac simply "as the instrument of the living and personal God, who directed the concerns of the chosen race (Hengstenberg). Before my death. Since Rebekah makes no remark as to the groundlessness of Isaac s fear, it is not improbable that she too shared in her bed-ridden husband's expectations that already he was "in the presence of" his end.

Ellicott's Commentary