Genesis 27:29

Gen 27:29 Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed [be] every one that curseth thee, and blessed [be] he that blesseth thee.

Ver. 29. Let thy mother’s sons bow down to thee.] That is, thy brethren; which are therefore denominated from the mother, quod certior est a matre progenies, quam a patre, saith an interpreter. {a} But this blessing is pronounced in a higher style than ordinary: therefore sentences are doubled, and that kind of speech is here used which, with us, is either poetical, or not far from it.

{a} Castalio in Annotat., ad locum.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 27:29. Let nations bow down to thee — When the Canaanites were subdued in the times of Joshua and the judges, and made tributary to the Israelites; and more especially when the Philistines, Moabites, Ammonites, and Edomites became subject to them, in the time of David, this prophecy was fulfilled; but, like many other prophecies, it shall receive its principal accomplishment in the latter days of the Messiah’s kingdom, when he shall have dominion from sea to sea, and from the river to the ends of the earth; when all kings shall fall down before him, and all nations serve him, Psa 72:8; Psa 72:11.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Let people serve thee--fulfilled in the discomfiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national establishment in the promised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. Let people serve thee] "However alike their temporal advantages were to each other," says Bp. Newton, "in all spiritual gifts and graces the younger brother was to have the superiority, was to be the happy instrument of conveying the blessing to all nations: In thee and in thy seed shall all the families of the earth be blessed; and to this are to be referred, in their full force, those expressions: Let people serve thee, and nations bow down to thee. Cursed be every one that curseth thee, and blessed be he that blesseth thee. The same promise was made to Abraham in the name of God: I will bless them that bless thee, and curse him that curseth thee, Ge 12:3; and it is here repeated to Jacob, and thus paraphrased in the Jerusalem Targum: 'He who curseth thee shall be cursed as Balaam the son of Beor; and he who blesseth thee shall be blessed as Moses the prophet, the lawgiver of Israel.' It appears that Jacob was, on the whole, a man of more religion, and believed the Divine promises more, than Esau. The posterity of Jacob likewise preserved the true religion, and the worship of one God, while the Edomites were sunk in idolatry; and of the seed of Jacob was born at last the Saviour of the world. This was the peculiar privilege and advantage of Jacob, to be the happy instrument of conveying these blessings to all nations. This was his greatest superiority over Esau; and in this sense St. Paul understood and applied the prophecy: The elder shall serve the younger, Ro 9:12. The Christ, the Saviour of the world, was to be born of some one family; and Jacob's was preferred to Esau's, out of the good pleasure of Almighty God, who is certainly the best judge of fitness and expedience, and has undoubted right to dispense his favours as he shall see proper; for he says to Moses, as the apostle proceeds to argue, Ro 9:15: 'I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.' And when the Gentiles were converted to Christianity, the prophecy was fulfilled literally: Let people serve thee, and let nations bow down to thee; and will be more amply fulfilled when the fulness of the Gentiles shall come in, and all Israel shall be saved."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

29. Cursed be every one that curseth thee. What I have before said must be remembered, namely, that these are not bare wishes, such as fathers are wont to utter on behalf of their children, but that promises of God are included in them; for Isaac is the authorized interpreter of God, and the instrument employed by the Holy Spirit; and therefore, as in the person of God, he efficaciously pronounces those accursed who shall oppose the welfare of his son. This then is the confirmation of the promise, by which God, when he receives the faithful under his protection, declares that he will be an enemy to their enemies. The whole force of the benediction turns to this point, that God will prove himself to be a kind father to his servant Jacob in all things, so that he will constitute him the chief and the head of a holy and elect people, will preserve and defend him by his power, and will secure his salvation in the face of enemies of every kind.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(29) Let people serve thee.—Heb., peoples. Up to this point the blessing had been general, but now Isaac bestows the birthright, carrying with it widespread dominion, precedence over all other members of the family, and special blessedness. The phrases “thy brethren” and “thy mother’s sons” include all nations sprung from Abraham, and all possible offshoots from Isaac’s own descendants.

Cursed . . . and blessed.—This is a special portion of the blessing given to Abraham (Gen_12:3); but Isaac stops short with this, and does not bestow the greater privilege that “in him should all families of the earth be blessed” (Gen_12:3; Gen_22:18; Gen_26:4). The reason for this may be that it was a blessing which God must grant, and not man; or he may have had misgivings that it was more than Esau was worthy to receive; or, finally, his whole conduct being wrong, he could see and value only the earthly and lower prerogatives of the birthright. Subsequently he bestows the Abrahamic blessing upon Jacob in general terms (Gen_28:4); but this, its highest privilege, is confirmed to Jacob by Jehovah Himself (Gen_28:14).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29. Let peoples, &c.] The first half of this verse seems to refer to conquest over foreign foes; the second half to pre-eminence among the kindred races. The complete fulfilment of this prediction cannot have taken place before the times of David (cf. 2 Samuel 8) and Solomon. The “peoples” and “nations,” who “served” and “bowed down,” were the Canaanites; the “brethren” and the “mother’s sons” were the Edomites, Ammonites, Moabites, and Amalekites.

lord … brethren] These words recall the oracle given to Rebekah in Gen_25:23. The irony of the situation is that Isaac, predicting, as he supposes, Esau’s predominance over Jacob, seems to be reversing the decree, “the elder shall serve the younger.” In reality he ratifies and endorses it.

thy brethren] The word is here poetically used in the sense of “kindred.” The blessing impersonates the nation in the individual. It prefigures kindred races in the individual’s brethren: see note on Gen_27:40. This blessing, as applied to Jacob, was fulfilled in the subjugation of Edom, Moab, and Ammon in the reign of David.

Cursed be every one] For this formula concluding a blessing, cf. Gen_12:3, and Num_24:9. Words of good omen end the utterance.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let people serve thee, and nations bow down to thee,.... Which was literally true in the times of Joshua and the judges, when the Canaanites were conquered and subdued, and those that remained became tributary to the Israelites; and still more so in the times of David, a son of Jacob, in the line of Judah, when the Philistines, Moabites, Syrians, Ammonites, and Edomites, became subject to him, his servants and tributaries; and yet more so in the times of the Messiah that was to spring from Jacob, and did, to whom many nations have been already subject, and all will in the latter day, Psa 72:11. And this passage is applied to the Messiah, and his times, by the Jews, in an ancient book (y) of theirs, at least said to be so. The Targum of Jonathan paraphrases it of the children of Esau or the Edomites, and of the children of Keturah; and that of Jerusalem, of the children of Esau, and of Ishmael:

be lord over thy brethren, and let thy mother's sons bow down to thee; these seem rather to be the children of Esau, Jacob's brother, and his mother's sons; the Targum of Jerusalem interprets the latter of the sons of Laban, his mother's brother, the Arabians and Syrians; which will be more fully accomplished when the kingdoms of this world shall become the kingdoms of our Lord, and of his Christ, Rev 11:15; who will then appear to be King of kings, and Lord of lords, Rev 17:14, even the King of the whole earth:

cursed be everyone that curseth thee; it signifies, that those who were the enemies of Jacob, or would be the enemies of the church and people of God, his spiritual Israel, and of the Messiah, would be reckoned the enemies of God, and treated as such:

and blessed be he that blesseth thee; and that those that were his friends, and the friends of the people of God, and heartily wish well to the interest of Christ, these should be accounted the friends of God, and be used as such. The same blessing is pronounced on Abraham the grandfather of Jacob, Gen 12:3.

(y) Zohar in Gen. fol. 84. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Worship thee, with civil respect, (Haydock) as the Idumeans, Philistines and Moabites did, with respect to David, Solomon, and the Machabees, acknowledging their dominion, though reluctantly. --- With blessing. Thus Rebecca had not given her son a vain assurance. Isaac prays that God may ever by his protector, and avenge his cause. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Let thy mother’s son bow down to thee. How and when this was fulfilled, see on Gen 25:23.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. People… nations — Peoples and tribes of peoples.

Be lord — This was fulfilled in the days of David, when the Edomites were subjected to Israel. 2Sa_8:14.

Thy mother’s sons — This expression seems to carry with it a sense of putting Jacob, his mother’s favourite son, (Gen_25:28,) in subjection to Esau.

Cursed… blessed — See Gen_12:3. “Isaac does not pronounce on Jacob that emphatic spiritual blessing which God himself had assured to Abraham twice (Gen_12:3; Gen_22:18) and to Isaac once, (Gen_36:4,) ‘In thy seed shall all the nations of the earth be blessed.’ There was something carnal and sinful in the whole conduct of the persons concerned in the history of this chapter, Isaac, Rebekah, Jacob, Esau; and it may have been this which withheld for the time the brightest promise to the family of Abraham; or perhaps it may have been that that promise should come only from the mouth of God himself, as it is given afterwards in Gen_28:14.” — Speaker’s Commentary.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let people serve thee (literally, and will serve thee, peoples; at once a prayer and a prophecy; fulfilled in the political subjection of the Moabites, Ammonites, Syrians, Philistines, and Edomites by David; the thought being repeated in the next clause), and nations bow down to thee (in expression of their homage): be lord over thy brethren, literally, be a lord (from the idea of power; found only here and in ver. 37) to thy brethren . Imminence among his kindred as well as dominion in the world is thus promisedand let thy mother"s sons bow down to thee (a repetition of the preceding thought, with perhaps a hint of his desire to humble Jacob, the favorite of Rebekah): cursed be every one that curseth thee, and blessed be he that blesseth thee framed on the model of the Abrahamic benediction; (Gen_12:3) but not so full as that, either because Isaac felt that after all Esau was not to be the progenitor of the holy seed (Murphy), or because, not being actuated by proper feelings towards Jehovah and his promises, the patriarch could not rise to that height of spiritual benediction to which he afterwards attained , (Gen_28:3, Gen_28:4) (Keil) or because the prerogative of pronouncing the Abrahamic blessing in all its fullness Jehovah may have reserved to himself. (Gen_28:14) ("Speaker"s Commentary")

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

cursed

See, Gen 12:3; Gen 15:18, See note 3,(5), (See Scofield "Gen 15:18").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

you ... your

Here these pronouns are singular and refer to Jacob. But the blessing also applies to Jacob's descendants. (See: Forms of You and Synecdoche)

nations bow down

Here "nations" refers to the people. AT: "people from all nations bow down" (See: Metonymy)

bow down

This means to bend over to humbly express respect and honor toward someone. (See: Symbolic Action)

Be master over your brothers

"Become a master over your brothers"

your brothers ... your mother's sons

Isaac is speaking this blessing directly to Jacob. But, it also applies to Jacob's descendants who will rule over the descendants of Esau and the descendants of any other of Jacob's brothers that he may have. (See: Synecdoche)

may your mother's sons bow down to you

"your mother's sons will bow down to you"

May every one who curses you be cursed

This can be stated in active form. AT: "May God curse everyone who curses you" (See: Active or Passive)

may every one who blesses you be blessed

This can be stated in active form. AT: "May God bless everyone who blesses you" (See: Active or Passive)

translationWords

people group

servant

nation

bow

lord

curse

bless

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

בני אמך THY MOTHER’S SONS — Jacob, however, said to Judah (49:8) “Thy father’s sons (shall bow down to thee]”, because he had sons by several wives, but here, because he (Isaac) had but one wife he said “thy mother’s sons” (Genesis Rabbah 66:4).

ארריך ארור ומברכיך ברוך THEY THAT CURSE THEE SHALL BE CURSED AND THEY THAT BLESS THEE SHALL BE BLESSED — But in the case of Balaam Scripture says (Numbers 24:9) “Blessed be everyone that blesseth thee and cursed be every one that curseth thee”. The explanation is: the righteous have sufferings first and happiness afterwards, so that in point of time those who curse and afflict them (cause them suffering) come before those who bless them (cause them happiness) — therefore Isaac, a righteous man, invokes a curse upon those who themselves curse before he invokes a blessing upon those who bless. The wicked however have happiness first and suffering afterwards; therefore Balaam, a wicked man, invokes the blessing before the curse (Genesis Rabbah 66:4).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

CURSED BE EVERY ONE THAT CURSETH THEE, AND BLESSED BE EVERY ONE THAT BLESSETH THEE. But in the case of Balaam it says, Blessed be every one that blesseth thee, and cursed be every one that curseth thee. [The reason for this change in order is that] the righteous begin with affliction and ultimately attain tranquility, so that those who curse them precede those who bless them. But the wicked experience tranquility first and their end is affliction. Hence Balaam mentioned the blessing before the curse. This is Rashi’s language quoting Bereshith Rabbah. But if this be so, why did the Holy One, blessed be He, say to Abraham, And I will bless them that bless thee, and curse him that curseth thee? This however is no difficulty since He concludes there, And in thee shall all families of the earth be blessed. Thus there is a blessing at the beginning and at the end. It may be, as we have explained it there, that He speaks in terms of both an individual and many, — while the curse is expressed in singular form — and curse ‘him’ that curseth thee. suggesting that Abraham will be universally blessed, and the single person who will curse him will be cursed.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

יעבדוך....הוה גביר לאחיך, a reference to Esau’s sons (descendants); the same is meant when Yitzchok speaks about בני אמך, “your mother’s sons,” i.e. her descendants. These blessings came true in the time when David defeated the Edomites, and they will come true again in the days of the Messiah.

אררך ארור, in the singular mode, meaning each person cursing you will be cursed individually.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.