So when Esau saw that the Canaanite women …: Revised Standard Version uses a time clause. The Hebrew form is the same as in the opening of Gen 28.6. We may translate as in Revised Standard Version or say, for example, “Esau saw that…,” or as in Good News Translation, “Esau then understood that….” Some translations make the connection to verses 6 and 7 even stronger by saying “From this Esau understood….”

Did not please Isaac his father is literally “were not pleasing in the eyes of Isaac his father.” This thought may be expressed, for example, as “were not pleasing to,” “were not acceptable to,” or “were disagreeable to.” See Good News Translation “Isaac did not approve of.” Revised English Bible has “his father disliked Canaanite women,” and New Jerusalem Bible “his father disapproved of….”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Isaac pronounces something resembling a blessing for Esau that is in clear contrast with verses 28-29. It has two parts. In the first part Esau is to be denied the fertile land with its dew or rain, but he is to have a place to live (verse 39). In the second part (verse 40) Esau will live in conflict with others and will serve his brother, but only for a time, and then he will be free from his brother’s control.

Then Isaac his father answered him: answered may be inappropriate in this context. Something like “spoke these words” may be more suitable.

Behold, away from the fatness of the earth shall your dwelling be: Behold introduces here a statement that is something of a shock for Esau. In translation it may require an expression that invites close attention; for example, “Now listen” or “Hear what I say.” Translators will note that according to the Revised Standard Version footnote away from may also be interpreted to mean “of” (so also King James Version). Interpreted in this way the sense would be that Esau too is to receive rich, fertile fields. However, to give both sons the same wealth would conflict with the sense of the story, which is of depriving Esau of his birthright. And the different lifestyle foretold in the next verse is really based on the lack of resources for a settled life of farming. According to Speiser the Hebrew style remains awkward aside from this preposition. Esau, and so Edom, is to be deprived of possessions. The preferred understanding is as in the Revised Standard Version text and in Good News Translation.

Fatness of the earth is the same as in the blessing given to Jacob in verse 28 and refers to the fertile, productive lands or fields. The place where Esau will live is to be a long way from such rich lands. We may translate, for example, “you shall live far away from fertile fields” or “your home shall be a long way from fields that produce abundant crops.” However, in some areas these models will mean little more than saying “your house and gardens will be separated by some distance,” which is perfectly normal. If this is the case, it will be better to make clear that Esau is not to be given any fertile land. Accordingly we may say “you will have to live and work where the fields produce nothing.”

Away from the dew of heaven on high: see verse 28. The dryness or lack of rain that prevents crops from growing is the second feature of Esau’s “blessing.” Here we may say, for example, “and where God sends no dew upon the ground” or “where no rain falls from heaven.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

He said, “Are you really my son Esau?”: it may be necessary to render said with “asked,” “inquired,” “questioned Jacob.” And since this is not the first time Isaac has asked this question, it will be more natural in many languages to say “he asked him again.” The wording follows that expressed already by Isaac in verse 21.

He answered: he is Jacob, which may need to be expressed as “Jacob answered him.” I am is literally “I.” In some languages this reply may be “Yes, sir,” “I am who you say,” “I am Esau.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

By your sword you shall live: this reference is to Esau and to his descendants, the Edomites. To live By your sword means to live by war, plunder, robbery. In many languages the sword is unknown. Even where we may translate “You will live by means of your long knife,” the sense may be far from clear. Therefore, to make this figurative expression understandable, we may need to say, for example, “You will earn your living by making war,” “You will spend your life as one who kills and robs people,” or “You will live by taking plunder.”

And you shall serve your brother: the thought behind this line is that the Edomites were to be subjected to Israel. However, it is necessary to retain here the subjection of Esau to his brother Jacob. Serve translates the same word used in verse 29. See there for suggestions. Your brother refers to Jacob, who is the younger brother, or younger twin.

But when you break loose: the verb translated break loose has no accompanying footnote in Revised Standard Version. Good News Translation, however, has “rebel; or grow restless.” The sense of the Hebrew verb is uncertain. The meaning “restless” or “unsettled” comes from a similar verb in Arabic. Driver calls attention to Edom’s revolt from Judah in 2 Kgs 8.20-22. Isaac is speaking of Esau’s descendants. We may translate the verb by such expressions as “rebel,” “break away,” “revolt,” “show signs of revolting.”

You shall break his yoke from your neck: a yoke is a wooden bar or frame placed on the necks of work animals, either one animal alone or two joined together; ropes or chains were then connected from the yoke to whatever load the animal was to pull. Frequently a double yoke joined two animals together in order to pull more effectively. The yoke is a common symbol for being in subjection or under someone’s control, as in Lev 26.13; Num 19.2. To break his yoke is to be free from the brother’s power and authority. In languages in which the yoke is unknown or cannot be used in this figurative sense, it is best to switch to a nonfigurative expression; for example, “You shall be free from him,” “You shall not longer be under his control,” or “He will no longer be the boss over you.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Bring it to me, that I may eat: it is supplied by Revised Standard Version.

My son’s game: some translations, like New English Bible, follow the Septuagint, which says “your game.” Revised Standard Version translates the Hebrew text, which Hebrew Old Testament Text Project rates here as {A}. However, it may not be natural in some languages for Isaac to speak in the third person my son’s game when addressing his son. Where that is the case we may say, for example, “Bring some of your game” or “Let me have some of your meat.” Good News Translation avoids the use of any personal pronoun, with “some of the meat. After I eat it….”

And bless you: the blessing will follow the meal, and so Good News Translation has “After I eat it, I will bless you.”

So he brought it to him, and he ate: that is, Jacob took the food to Isaac and Isaac ate it.

Note the use of pronouns in this sentence. He [Jacob] brought him [Isaac] wine, and he [Isaac] drank. For discussion of wine see 9.21.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Some translations insert a new heading before verse 41. For example, Biblia Dios Habla Hoy has “Jacob flees from Esau,” Die Bibel im heutigen Deutsch “Jacob has to flee,” and Bible en français courant “Jacob flees to his uncle Laban.”

Now Esau hated Jacob: Now represents a transition to a further development in the story. Hated expresses the “enmity,” “ill feeling,” “animosity” that Esau feels toward his brother. Esau’s hate for Jacob has now become intense and leads him to plan to kill Jacob.

Because of the blessing … him: that is, “because his father had given Esau’s blessing to Jacob.”

The days of mourning for my father are approaching: both Revised Standard Version and Good News Translation place Esau’s words in quotes. The Hebrew is literally “Esau said in his heart….” This suggests that these words were the thoughts of Esau, but in verse 42 they are reported to Rebekah. We may translate “Esau thought to himself” or “Esau said to himself.” The days of mourning refers to the mourning period that will follow Isaac’s death. In Gen 50.10 this lasted seven days. For mourning see 23.2. In order to make clear that Esau’s plan to kill his brother will take effect after the death and mourning for Isaac, we may need to translate, for example, “After my father has died and we have finished mourning for him….” A number of translations retain the thought that the days for mourning Isaac’s death are approaching and therefore will soon happen, and they say something like “In a short time my father will die, and we will mourn for him; when the time of mourning is past, I will kill Jacob.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Isaac’s doubts have not been laid to rest. He has used his sense of hearing and touch, and now he will use his sense of smell as the final test in verse 27.

Come near and kiss me, my son: Come near is the same as in verse 21. Kiss is used here for the first time in Genesis. It will be used again in chapters 29, 31, 33, 45, 48, and 50. Kiss in the biblical context is a gesture in which one places the lips against the cheek of the one being kissed. The kiss in the Old Testament generally takes place between close relatives and is used as a greeting or when saying farewell. In societies in which the kiss is not practiced, or where it suggests only erotic feelings, it will be necessary to use another gesture that will bring Jacob into close physical contact with Isaac. We may suggest, for example, “embrace me,” “hug me,” “put your arms around me.” If none of these is suitable, it may be necessary to say, for example, “put your face close to me” or “let me smell you.” Where footnotes are used and understood, it may be helpful to include a note that says, for example, “Kissing was a custom among the people of Israel, by which men of the same family showed their affection for each other.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

But the words of Esau her older son were told to Rebekah: But contrasts what Esau thought to himself and Rebekah’s learning of it. We may also say in English “When,” or “But when.” In languages in which the passive cannot be used, it may be necessary to say, for example, “Someone told Rebekah what Esau had been saying” or “Rebekah found out what Esau was planning to do.”

She sent and called Jacob: that is “she sent someone to bring Jacob.”

Behold, your brother Esau comforts himself by planning to kill you: Behold serves the same function as in verse 39. See there for translation suggestions. Comforts translates a verb whose basic meaning is as in Revised Standard Version. In this context, however, it carries the sense of taking revenge; that is, Esau plans to relieve his anger and frustration by taking revenge on Jacob. So New Jerusalem Bible translates “means to take revenge,” and Good News Translation “planning to get even with you.” We may translate, for example, “Esau is making himself feel better by planning to kill you,” “Esau hopes to set things right by killing you,” or “Esau is planning to pay you back for what you did; he wants to kill you.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .