Bereshit • 27
וַיְהִי כִּי זָקֵן יִצְחָק
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Genesis 27:1–9
Синодальный
Когда Исаак состарился и притупилось зрение глаз его, он призвал старшего сына своего Исава и сказал ему: сын мой! Тот сказал ему: вот я.
[Исаак] сказал: вот, я состарился; не знаю дня смерти моей;
возьми теперь орудия твои, колчан твой и лук твой, пойди в поле, и налови мне дичи,
и приготовь мне кушанье, какое я люблю, и принеси мне есть, чтобы благословила тебя душа моя, прежде нежели я умру.
Ревекка слышала, когда Исаак говорил сыну своему Исаву. И пошел Исав в поле достать и принести дичи;
а Ревекка сказала [меньшему] сыну своему Иакову: вот, я слышала, как отец твой говорил брату твоему Исаву:
принеси мне дичи и приготовь мне кушанье; я поем и благословлю тебя пред лицем Господним, пред смертью моею.
Теперь, сын мой, послушайся слов моих в том, что я прикажу тебе:
пойди в стадо и возьми мне оттуда два козленка [молодых] хороших, и я приготовлю из них отцу твоему кушанье, какое он любит,
King James Version
And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I.
And he said, Behold now, I am old, I know not the day of my death:
Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison;
And make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die.
And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it.
And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying,
Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death.
Now therefore, my son, obey my voice according to that which I command thee.
Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth:
Reina-Valera 1909
Y ACONTECIÓ que cuando hubo Isaac envejecido, y sus ojos se ofuscaron quedando sin vista, llamó á Esaú, su hijo el mayor, y díjole: Mi hijo. Y él respondió: Heme aquí.
Y él dijo: He aquí ya soy viejo, no sé el día de mi muerte:
Toma, pues, ahora tus armas, tu aljaba y tu arco, y sal al campo, y cógeme caza;
Y hazme un guisado, como yo gusto, y tráeme lo, y comeré; para que te bendiga mi alma antes que muera.
Y Rebeca estaba oyendo, cuando hablaba Isaac á Esaú su hijo: y fuése Esaú al campo para coger la caza que había de traer.
Entonces Rebeca habló á Jacob su hijo, diciendo: He aquí yo he oído á tu padre que hablaba con Esaú tu hermano, diciendo:
Tráeme caza, y hazme un guisado, para que coma, y te bendiga delante de Jehová antes que yo muera.
Ahora pues, hijo mío, obedece á mi voz en lo que te mando;
Ve ahora al ganado, y tráeme de allí dos buenos cabritos de las cabras, y haré de ellos viandas para tu padre, como él gusta;
Philological commentary
Form, syntax, and sense
וַיְהִי כִּי־זָקֵן
וַיְהִי (27:1) is Qal wayyiqṭol, 3rd masculine singular, from היה. It is the usual narrative formula “and it happened / and it came to pass.” After כִּי, the stative qatal זָקֵן describes a resulting condition: “when Isaac had grown old.”
וַתִּכְהֶיןָ עֵינָיו
וַתִּכְהֶיןָ is Qal wayyiqṭol, 3rd feminine plural, from כהה, “to grow dim.” The feminine plural agrees with עֵינַיִם, while -ןָ preserves the older full ending. עֵינָיו is dual construct with a 3rd masculine singular suffix: “his two eyes.”
מֵרְאֹת
The preposition מֵ־ is attached to the Qal infinitive construct רְאֹת from ראה. With “to grow dim,” the phrase expresses loss of ability: his eyes had become too dim for seeing, hence “he could no longer see.”
אֶת־עֵשָׂו בְּנוֹ הַגָּדֹל
אֶת marks the definite direct object עֵשָׂו. בְּנוֹ and הַגָּדֹל stand in apposition: “Esau, his elder son.”
בְּנִי … הִנֵּנִי
בְּנִי is a construct noun with a 1st singular suffix used as a vocative, “my son.” הִנֵּנִי combines the presentative הִנֵּה with a 1st singular suffix: literally “behold me,” conventionally “here I am.”
הִנֵּה־נָא
הִנֵּה (27:2) directs the hearer’s attention to a new fact, “look / you see.” נָא softens and emphasizes the statement; it need not always be translated by a separate “please.”
זָקַנְתִּי לֹא יָדַעְתִּי
Both verbs are Qal qatal, 1st singular. זָקַנְתִּי describes a present resulting state, “I am old,” while לֹא יָדַעְתִּי is naturally rendered “I do not know.”
יוֹם מוֹתִי
A construct chain: יוֹם “day” + מוֹת “death” with a 1st singular suffix. The suffix makes the whole chain definite: “the day of my death.”
שָׂא־נָא … וְצֵא … וְצוּדָה
A chain of Qal masculine singular imperatives structures Isaac’s instruction: “take … go out … hunt.” In וְצוּדָה, paragogic -ָה strengthens the volitional coloring without changing person or number.
כֵלֶיךָ תֶּלְיְךָ וְקַשְׁתְּךָ
כֵלֶיךָ is plural construct from כְּלִי with a 2nd masculine singular suffix, collectively “your equipment.” The following nouns specify it: תֶּלְיְךָ, “your quiver,” and וְקַשְׁתְּךָ, “and your bow.”
צידה / צָיִד
At 27:3 STEP Bible displays ketiv צידה and qere צָיִד. The reading follows the qere, “game, hunted prey.” The final ה remains in the consonantal text but is not pronounced.
וַעֲשֵׂה־לִי … וְהָבִיאָה … וְאֹכֵלָה
וַעֲשֵׂה (27:4) is a Qal imperative. וְהָבִיאָה is a Hiphil imperative from בוא with paragogic -ָה, “bring.” וְאֹכֵלָה is a 1st singular Qal cohortative, “so that I may eat.” The shift from imperatives to a cohortative marks the purpose of the commands.
מַטְעַמִּים
The masculine plural of מַטְעַם, derived from טעם, “to taste.” The plural presents the prepared food collectively as “savory dishes / delicacies.”
כַּאֲשֶׁר אָהַבְתִּי
כַּ־ + אֲשֶׁר introduces a comparative relative clause, “as / in the way that.” The qatal אָהַבְתִּי expresses a settled preference: “as I like,” not only past “as I loved.”
בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי
בַּעֲבוּר introduces a purpose clause, “so that.” תְּבָרֶכְךָ is Piel yiqṭol, 3rd feminine singular, with a 2nd masculine singular object suffix. The postverbal subject נַפְשִׁי means Isaac himself as a living person: idiomatically, “so that I may bless you.”
בְּטֶרֶם אָמוּת
בְּטֶרֶם, “before,” takes Qal yiqṭol אָמוּת, 1st singular, from מות. The imperfective form is natural for an event that has not yet occurred.
וְרִבְקָה שֹׁמַעַת
At 27:5 the discourse steps away from the wayyiqṭol chain. The noun phrase וְרִבְקָה plus the feminine Qal active participle שֹׁמַעַת supplies background simultaneous with Isaac’s speech: “Rebekah was listening.”
בְּדַבֵּר יִצְחָק
The preposition בְּ־ with the Piel infinitive construct דַבֵּר and its explicit subject יִצְחָק forms a temporal clause: “when Isaac was speaking.”
וַיֵּלֶךְ … לָצוּד … לְהָבִיא
וַיֵּלֶךְ returns to the main narrative line. Two infinitive constructs with לְ־ express purpose: Qal לָצוּד, “to hunt,” and Hiphil לְהָבִיא, “to bring.” לָצוּד צַיִד places verb and cognate noun together, “to hunt game.”
וְרִבְקָה אָמְרָה … לֵאמֹר
In 27:6 disjunctive וְ־ with an expressed subject and qatal אָמְרָה shifts the focus to Rebekah: “Rebekah, however, said.” The infinitive לֵאמֹר introduces the speech content and need not receive a separate word in idiomatic translation.
שָׁמַעְתִּי אֶת־אָבִיךָ מְדַבֵּר
שָׁמַעְתִּי is Qal qatal, 1st singular. אֶת־אָבִיךָ is the definite object, “your father,” and the Piel participle מְדַבֵּר is a secondary predicate: literally “I heard your father speaking.”
בְּנָהּ … אָבִיךָ … אָחִיךָ
The suffixes map the family relations from Rebekah’s changing point of view. בְּנָהּ is “her son” Jacob; אָבִיךָ, “your father”; אָחִיךָ, “your brother.” The shifts help distinguish the frame of reported speech.
וְאֹכֵלָה וַאֲבָרֶכְכָה
In 27:7 Rebekah changes Isaac’s תְּבָרֶכְךָ נַפְשִׁי into direct וַאֲבָרֶכְכָה. The latter is a 1st singular Piel cohortative with a 2nd masculine singular object suffix, “and I will bless you.” The report is compressed but preserves the volitional force.
לִפְנֵי יְהוָה
Literally “before the face of YHWH,” hence “in YHWH’s presence.” לִפְנֵי is לְ־ plus the plural construct of פָּנִים. Rebekah adds this phrase; it is absent from Isaac’s direct speech in 27:4.
שְׁמַע בְּקֹלִי
שְׁמַע (27:8) is a Qal masculine singular imperative. The idiom שמע בקול means not merely to hear sound but to listen with the intention of acting: “obey my voice.”
לַאֲשֶׁר אֲנִי מְצַוָּה
לַאֲשֶׁר combines לְ־ with the relative particle אֲשֶׁר, “with regard to what.” מְצַוָּה is a feminine Piel active participle agreeing with the speaker אֲנִי: “what I am commanding.”
לֶךְ־נָא … וְקַח־לִי
In 27:9 לֶךְ and קַח are Qal masculine singular imperatives. נָא softens the first command; לִי after the second is benefactive, “take for me.” Two maqaf signs bind לֶךְ־נָא and וְקַח־לִי into short accentual units.
שְׁנֵי גְּדָיֵי עִזִּים טֹבִים
שְׁנֵי is masculine construct “two”; גְּדָיֵי is plural construct “kids”; עִזִּים supplies the dependent genitive “of goats.” Masculine plural טֹבִים agrees with the head גְּדָיֵי, not feminine עִזִּים: “two good young goats.”
וְאֶעֱשֶׂה אֹתָם מַטְעַמִּים
וְאֶעֱשֶׂה is Qal yiqṭol, 1st singular; initial וְ־ does not make it narrative wayyiqṭol: “and I will prepare.” אֹתָם is the direct-object marker אֵת with a 3rd masculine plural suffix referring to the kids: “I will make them into savory dishes.”
כַּאֲשֶׁר אָהֵב אָבִיךָ
The clause כַּאֲשֶׁר אָהֵב אָבִיךָ means “as your father likes [it].” אָהֵב is Qal qatal, 3rd masculine singular, with the postverbal subject אָבִיךָ, “your father.” Its object — “this kind of food” — is understood from the context. As in 27:4, the qatal describes a habitual preference.
Forms and morphological analyses were checked against STEP Bible: OHB, Genesis 27:1–9. Philological commentary by Akro.