Hebrews 11:20

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Hebrews 11:20 in Multiple Translations

Berean Standard Bible BSB

By faith Isaac blessed Jacob and Esau concerning the future.

King James Version KJV

By faith Isaac blessed Jacob and Esau concerning things to come.

American Standard Version ASV

By faith Isaac blessed Jacob and Esau, even concerning things to come.

Bible in Basic English BBE

By faith Isaac, blessing Jacob and Esau, gave news of things to come.

Free Bible Version FBV

Trusting in God, Isaac blessed Jacob and Esau in regard to what the future would bring.

Geneva Bible 1599 GNV

By faith Isaac blessed Iacob and Esau, concerning things to come.

Young's Literal Translation YLT

By faith, concerning coming things, Isaac did bless Jacob and Esau;

World English Bible WEB

By faith Isaac blessed Jacob and Esau, even concerning things to come.

Noah Webster Bible WBS

By faith Isaac blessed Jacob and Esau concerning things to come.

Douay-Rheims 1899 DRV

By faith also of things to come, Isaac blessed Jacob and Esau.

Translation for Translators T4T

It was because Isaac trusted God that he prayed that after he died, God would bless his sons Jacob and Esau.

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Berean Amplified Bible — Hebrews 11:20

BAB

Word Study

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Hebrews 11:20 Interlinear (Deep Study)

BIB

GRK πιστει περι μελλοντων ευλογησεν ισαακ τον ιακωβ και τον ησαυ

πιστει pistis G4102 faith Noun-DSF

περι peri G4012 about Prep

μελλοντων mellō G3195 to ensue Verb-PAP-GPN

ευλογησεν eulogeō G2127 to praise/bless Verb-AAI-3S

ισαακ Isaak G2464 Isaac Noun-PRI

τον ho G3588 the/this/who Art-ASM

ιακωβ Iakōb G2384 Jacob Noun-PRI

και kai G2532 and Conj

τον ho G3588 the/this/who Art-ASM

ησαυ Ēsau G2269 Esau Noun-PRI

Greek Word Study

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Greek Word Reference — Hebrews 11:20

πιστει pistis G4102 "faith" Noun-DSF

Faith is the meaning of this word, which involves trust and confidence in God or Jesus Christ. It's used in Matthew 8:10 and Romans 1:8, showing reliance on God's power and promises.

Definition: πίστις, -εως, ἡ (πείθω), [in LXX chiefly for אֱמוּנָה ;] __1. in active sense, faith, belief, trust, confidence, in NT always of religious faith in God or Christ or spiritual things: Mat.8:10, Luk.5:20, Act.14:9, Rom.1:8, 1Co.2:5, 2Co.1:24, 1Ti.1:5, al.; with genitive obj., Mrk.11:22, Act.3:16, Rom.3:22, Gal.2:16, Eph.3:12, Jas.2:1, al.; with prep., ἐν, Rom.3:25, Gal.3:26, Eph.1:15, Col.1:24, 1Ti.1:14 3:13, 2Ti.1:13 3:15, 2Pe.1:1; εἰς, Act.20:21 24:24 26:18, Col.2:5, 1Pe.1:21; πρός, 1Th.1:8, Phm 5; ἐπί, with accusative Heb.6:1; ἐν τῇ π. στήκειν (εἶναι, μένειν), 1Co.16:13, 1Co.13:5, 1Ti.2:15; ὑπακοὴ τῆς π., Rom.1:5 16:26; ὁ ἐκ π., Rom.3:26 4:16, Gal.3:12; διὰ (τῆς) π., Rom.3:30, Gal.2:16, Php.3:9. By meton., objectively, that which is the object or content of belief, the faith: Act.6:7 14:22, Gal.1:23 3:23 6:10, Php.1:26, 27 Ju 3, 20, and perh. also Act.13:8 16:5, Rom.1:5 and 16:26 (see supr.), 1Co.16:13, Col.1:23, 2Th.3:2 (Lft., Notes, 125), 1Ti.1:19 3:9 4:1, 6 5:8 6:10, 12, 2Ti.3:8 4:7 Tit.1:4, 13 3:15, 1Pe.5:9. __2. In passive sense, __(a) fidelity, faithfulness: Mat.23:23, Gal.5:22; ἡ π. τοῦ θεοῦ, Rom.3:3; __(b) objectively, plighted faith, a pledge of fidelity: 1Ti.5:12. (On the various shades of meaning in which the word is used in NT, see esp. ICC on Rom.1:17, pp. 31ff.; Lft., Ga., 154ff.; Stevens, Th. NT, 422, 515ff.; DB, i, 830ff.; Cremer, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: assurance, belief, believe, faith, fidelity See also: 1 Corinthians 2:5; Galatians 3:23; 1 Peter 1:5.

περι peri G4012 "about" Prep

The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.

Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)

Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.

μελλοντων mellō G3195 "to ensue" Verb-PAP-GPN

To ensue means to be about to happen or to intend to do something, like when Jesus was about to suffer in Matthew 2:13. It involves a sense of purpose or duty. The Bible uses this concept to describe events that are going to occur, like in Acts 3:3 and Hebrews 8:5.

Definition: μέλλω, [in LXX: Job.3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and frequently in Wi, II, 4Mac ;] to be about to be or do; __1. with inf. (Bl., §62, 4; 68, 2; M, Pr., 114); __(a) of intending or being about to do of one's own free will: with inf. praes., Mat.2:13, Luk.10:1, Act.3:3 5:35, Heb.8:5, 2Pe.1:12 (Field, Notes, 240), al.; with inf. aor. (Bl., §58, 3), Act.12:6, Rev.3:16; __(b) of compulsion, necessity or certainty: with inf. praes., Mat.16:27, Luk.9:31, Jhn.6:71, Rom.4:24, al.; with inf. aor., Rom.8:18, Gal.3:23, Rev.3:2 12:4. __2. Ptcp., ὁ μέλλων: absol., Rom.8:38, 1Co.3:22; τὰ μ., Col.2:17; εἰς τὸ μ. (Field, Notes, 65); with subst., Mat.3:7 12:32 (ὁ αἰὼν ὁ μ.; LXX for עַד), Act.24:25, 1Ti.4:8, Heb.2:5, al. (AS)

Usage: Occurs in 108 NT verses. KJV: about, after that, be (almost), (that which is, things, + which was for) to come, intend, was to (be), mean, mind, be at the point, (be) ready, + return, shall (begin), (which, that) should (after, afterwards, hereafter) tarry, which was for, will, would, be yet See also: 1 Corinthians 3:22; Hebrews 11:20; 1 Peter 5:1.

ευλογησεν eulogeō G2127 "to praise/bless" Verb-AAI-3S

To praise or bless someone means to speak well of them, like in Luke 1:64 where Zechariah praises God. It's about thanking or invoking a blessing on someone.

Definition: εὐλογέω, -ῶ [in LXX chiefly for בָּרַךְ pi. ;] __1. to speak well of, praise (cl.; LXX Deu.8:10, al.): τ. θεόν, Luk.1:64 2:28 24:51, 53 (αἰνοῦντες, T, WH, mg.), Jas.3:9; absol., to give praise, Mat.14:19 26:26 (see Swete on Mrk.14:22), Mrk.6:41 14:22 (see Swete, in l), Luk.24:30, 1Co.14:16. __2. As in LXX (= בָּרַךְ pi.); __(a) to bless, invoke blessings on (Gen.24:60, Num.23:20, al.): absol., 1Co.4:12, 1Pe.3:9; with accusative of person(s), Luk.2:34 6:28 24:50-51, Rom.12:14, Heb.7:1, 6-7 11:20-21; εὐλογημένος (= בָּרַךְ; see Lft., Notes, 310; DCG, i, 189), blessed, Mat.21:9 23:39" (LXX), Mrk.11:9-10, Luk.13:35 19:38" (LXX), Jhn.12:13; with accusative of thing(s), Mrk.8:7, Luk.9:16, 1Co.10:16; __(b) with God as subject (Psa.44:3, al.), to bless, prosper, bestow blessings on: with accusative of person(s), Act.3:26, Gal.3:9, Eph.1:3 (Lft., Notes, 311), Heb.6:14; εὐλογημένος, Luk.1:28 (WH, tit., R, tit., omit) Luk.1:42; εὐλογημένοι τ. πατρός (cf. Isa.61:9), Mat.25:34; pass. Act.3:25 (cf. ἐν-, κατ-ευλογέω).† SYN.: see: αἰνέω, and cf. DCG, i, 189, 211; Cremer, 766 (AS)

Usage: Occurs in 40 NT verses. KJV: bless, praise See also: 1 Corinthians 4:12; Luke 6:28; 1 Peter 3:9.

ισαακ Isaak G2464 "Isaac" Noun-PRI

Isaac was the son of Abraham, a key figure in the Bible. He is mentioned in Matthew 1:2 and Romans 9:10, and his story is told in the book of Genesis.

Definition: Ἰσαάκ (in MSS. sometimes -σάκ; cf. Deiss., BS, 189; Thack., Gr., 100), ὁ indecl. (in FlJ, Ἴσακος, -ου), (Heb. יִצְחָק), Isaac (Gen.17:19, al.): Mat.1:2, Rom.9:10, al (AS)

Usage: Occurs in 18 NT verses. KJV: Isaac See also: Acts 3:13; Luke 3:34; Hebrews 11:9.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιακωβ Iakōb G2384 "Jacob" Noun-PRI

Jacob was the progenitor of the Israelites, mentioned in Matthew 1:2 and John 4:5-6. He was a patriarch and an important figure in the Bible, and his descendants are still referred to as the Israelites.

Definition: Ἰακώβ, ὁ indecl. (Heb. יַעֲקֹב), Jacob; __1. The patriarch: Mat.1:2 8:11, Jhn.4:5-6, Act.7:8, al; as in Heb. (cf. Num.23:7, Isa.41:8, Sir.23:12, al.), of his descendants, Rom.11:26 (LXX). __2. The father-in-law of Mary: Mat.1:15-16 (on the form as distinct from that of the next word, see Deiss., BS, 3161) (AS)

Usage: Occurs in 25 NT verses. KJV: also an Israelite:--Jacob See also: Acts 3:13; John 4:12; Hebrews 11:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ησαυ Ēsau G2269 "Esau" Noun-PRI

Esau was an Edomite, the twin brother of Jacob, mentioned in Romans and Hebrews. He sold his birthright to Jacob and is an example of someone who made poor choices.

Definition: Ἠσαῦ, ὁ indecl. (Heb. עֵשָׂו, Gen.25:25), Esau: Rom.9:13 (LXX) Heb.11:20 12:16.† (AS)

Usage: Occurs in 3 NT verses. KJV: Esau See also: Hebrews 11:20; Hebrews 12:16; Romans 9:13.

Study Notes — Hebrews 11:20

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Context
Cross References
Hebrews 11:20 Summary
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Gill's Exposition on Hebrews 11:20
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Matthew Poole's Commentary on Hebrews 11:20
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Adam Clarke's Commentary on Hebrews 11:20
Cambridge Bible on Hebrews 11:20
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Sermons on Hebrews 11:20

Context — The Faith of Isaac, Jacob, and Joseph

18even though God had said to him, “Through Isaac your offspring will be reckoned.” 19Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.

20By faith Isaac blessed Jacob and Esau concerning the future.

21By faith Jacob, when he was dying, blessed each of Joseph’s sons and worshiped as he leaned on the top of his staff. 22By faith Joseph, when his end was near, spoke about the exodus of the Israelites and gave instructions about his bones.

Cross References

	Reference	Text (BSB)
1	Genesis 27:27–40	So he came near and kissed him. When Isaac smelled his clothing, he blessed him and said: “Ah, the smell of my son is like the smell of a field that the LORD has blessed. May God give to you the dew of heaven and the richness of the earth— an abundance of grain and new wine. May peoples serve you and nations bow down to you. May you be the master of your brothers, and may the sons of your mother bow down to you. May those who curse you be cursed, and those who bless you be blessed.” As soon as Isaac had finished blessing him and Jacob had left his father’s presence, his brother Esau returned from the hunt. He too made some tasty food, brought it to his father, and said to him, “My father, sit up and eat of your son’s game, so that you may bless me.” But his father Isaac replied, “Who are you?” “I am Esau, your firstborn son,” he answered. Isaac began to tremble violently and said, “Who was it, then, who hunted the game and brought it to me? Before you came in, I ate it all and blessed him—and indeed, he will be blessed!” When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!” But Isaac replied, “Your brother came deceitfully and took your blessing.” So Esau declared, “Is he not rightly named Jacob? For he has cheated me twice. He took my birthright, and now he has taken my blessing.” Then he asked, “Haven’t you saved a blessing for me?” But Isaac answered Esau: “Look, I have made him your master and given him all his relatives as servants; I have sustained him with grain and new wine. What is left that I can do for you, my son?” Esau said to his father, “Do you have only one blessing, my father? Bless me too, O my father!” Then Esau wept aloud. His father Isaac answered him: “Behold, your dwelling place shall be away from the richness of the land, away from the dew of heaven above. You shall live by the sword and serve your brother. But when you rebel, you will tear his yoke from your neck.”
2	Genesis 28:2–3	“Go at once to Paddan-aram, to the house of your mother’s father Bethuel, and take a wife from among the daughters of Laban, your mother’s brother. May God Almighty bless you and make you fruitful and multiply you, so that you may become a company of peoples.

Hebrews 11:20 Summary

This verse shows us that Isaac, the son of Abraham, had faith in God's plan for his sons, Jacob and Esau. By blessing them, Isaac was trusting that God had a good future in store for them, even if he didn't know all the details (as seen in Genesis 25:23). This is an example for us to follow, trusting in God's sovereignty and plan for our lives, just like Abraham did when he believed God could raise the dead (Hebrews 11:19). We can learn to trust in God's promises, like Isaac did, and speak blessings over those around us, trusting in God's goodness and love.

Frequently Asked Questions

What does it mean that Isaac blessed Jacob and Esau concerning the future?

Isaac's blessing was an act of faith, trusting that God had a plan for their lives, as seen in Genesis 25:23, where God speaks to Rebekah about the future of her sons.

Why is Isaac's blessing significant in the context of Hebrews 11?

Isaac's blessing demonstrates his trust in God's sovereignty and plan for the future, which is a key theme in Hebrews 11, as seen in verses like Hebrews 11:13, where the faithful are said to have lived by faith, trusting in God's promises.

How did Isaac's blessing relate to his faith?

Isaac's blessing was an expression of his faith, as he trusted that God would fulfill His promises, even when the outcome was uncertain, much like Abraham's faith in God's ability to raise the dead, as seen in Hebrews 11:19.

What can we learn from Isaac's example of blessing his sons?

We can learn the importance of trusting in God's plan and sovereignty, even when the future is uncertain, and of speaking blessings over those around us, as seen in Genesis 12:2-3, where God promises to bless Abraham and make him a blessing to others.

Reflection Questions

How can I, like Isaac, trust in God's plan for my life and the lives of those around me?
What are some ways I can speak blessings over others, as Isaac did over Jacob and Esau?
How does Isaac's example of faith challenge me to trust in God's sovereignty, even when the outcome is uncertain?
What are some promises of God that I can trust in, as Isaac trusted in God's plan for his sons?

Gill's Exposition on Hebrews 11:20

By faith Isaac blessed Jacob and Esau,.... The history of this is in Genesis 27:33.

Jamieson-Fausset-Brown on Hebrews 11:20

By faith Isaac blessed Jacob and Esau concerning things to come. Jacob is put before Esau, as heir of the chief, namely, the spiritual, blessing.

Matthew Poole's Commentary on Hebrews 11:20

Isaac is the next example instanced in of the same Divine faith, described, ; only here exercised on the special revelation of God to him concerning his seed. By this faith he did not only wish and pray blessings, but prophetically applied them to his two sons, to Jacob and Israel his seed the covenant blessings, and to Esau and the Edomites his seed the temporary blessings, God designed them, ,39. Both these were things to come, and to be communicated to their seeds hundreds of years after. As the things to come that concerned Jacob, which were not seen, but hoped for from God’ s revelation of them, were, plenty, dominion over brethren, blessings above the power of a curse, even the spiritual and covenanted ones of Abraham and Isaac with him, ,29. The things to come concerning Esau and his seed, were only earthly, temporal blessings, escape out of servitude in time, common good things at the highest, ,40. By faith Isaac foresaw all these future events, foretold them, and applied their several portions to them from the mouth of God, and they were to a tittle fulfilled, , and , as to the Edomites; as in the whole Old Testament unto Jacob, and to his seed literal and spiritual.

Trapp's Commentary on Hebrews 11:20

20 By faith Isaac blessed Jacob and Esau concerning things to come. Ver. 20. By faith Isaac blessed] Patriarchal benedictions were prophetical; the blessing of godly parents is still very available for the good of their children; and justifying faith is not beneath miraculous in the sphere of its own activity and where it hath warrant of God’ s word.

Ellicott's Commentary on Hebrews 11:20

(20) Concerning things to come.—It is probable, though not certain, that the word “even” should be inserted before “concerning”; on these words, then, the emphasis will rest. Not having regard to things present only, or things almost at hand, but looking far into the future, through the divine revelation which opened to him the meaning of the promises received by Abraham, he gave to each son the blessing designed by God (Genesis 27:27-29; Genesis 27:39-40). Isaac’s confidence in the divine guidance of his words is especially seen in Hebrews 11:33 of the chapter.

Adam Clarke's Commentary on Hebrews 11:20

Verse 20. By faith Isaac blessed Jacob and Esau] He believed that God would fulfil his promise to his posterity; and God gave him to see what would befall them in their future generations. The apostle does not seem to intimate that one should be an object of the Divine hatred, and the other of Divine love, in reference to their eternal states. This is wholly a discovery of later ages. For an ample consideration of this subject, see the notes on Gen. 27.

Cambridge Bible on Hebrews 11:20

20. By faith Isaac blessed Jacob and Esau] It is true that the blessing of Esau when rightly translated, “Behold thy dwelling shall be away from the fatness of the earth and away from the dew of blessing” (Genesis 27:39) reads more like a curse; but the next verse (40) involves a promise of ultimate freedom, and Esau obtained the blessings of that lower and less spiritual life for which he was alone fitted by his character and tastes.concerning things to come] The true reading seems to be “even concerning,” though it is not easy to grasp the exact force of the “even.”

Barnes' Notes on Hebrews 11:20

By faith Isaac blessed Jacob and Esau concerning things to come - see Genesis 27:26-40. The meaning is, that he pronounced a blessing on them in respect to their future condition.

Whedon's Commentary on Hebrews 11:20

20. Concerning things to come—It is not quite true that prophets first arose in the later history of Israel. For Abraham was “a prophet.”Genesis 20:7.

Sermons on Hebrews 11:20

	Sermon	Description
	Hebrews 11:20-21 by Don McClure	In this sermon, the speaker discusses the lives of Abraham, Isaac, Jacob, and Joseph and their relationship with God. Despite not seeing the fulfillment of God's promises in their
	The Younger. by Gareth Evans	Gareth Evans preaches on the significance of being like the 'younger' in the Bible, drawing parallels from the lives of Jacob, Esau, the prodigal son, and David. He emphasizes the
	Blood Covenant - Part 10 by Bob Phillips	In this sermon, the preacher focuses on the concept of peace as mentioned in Philippians 4. He emphasizes the importance of taking every thought captive and surrendering all to God
	10. the Key to Obedience Is Blessing by Denny Kenaston	This sermon emphasizes the importance of blessing our children with love and affirmation as a foundation for obedience and respect. It highlights the power of a continuous flow of
	(Genesis) Genesis 33:18-20 by J. Vernon McGee	In this sermon, the speaker discusses the sad and sordid chapter in the life of Jacob, who is now known as Israel. Jacob's life reflects a growth and development in his relationshi