Genesis 27:24

Gen 27:24 And he said, [Art] thou my very son Esau? And he said, I [am].

Ver. 24. Art thou my very son Esau? And he said, I am.] Thus one sin entertained fetcheth in another; a lie especially, which, being a tinkerly, blushful sin, is either denied by the liar, who is ashamed to be taken with it, or else covered by another and another lie, as we see here in Jacob, who, being once over shoes, will be over boots too, but he will persuade his father that he is his very son Esau.

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.

Hebrew, I am.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And said, art thou my very son Esau?.... Still having some doubt on his mind whether he really was so or not, because of his voice:

and he said, I am; as for the observation of Jarchi upon this, in order to excuse Jacob from lying, that he does not say, "I am Esau", only "I", it will not do, since it is an answer to Isaac's question, with a design to deceive him; and he intended by it that he should understand him as he did, that he was really Esau.

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

Vers. 24-26. And he said (showing that a feeling of uneasy suspicion yet lingered in his mind), Art thou my very son Esau? Luther wonders how Jacob was able to brazen it out; adding, "I should probably have run away in terror, and let the dish fall;" but, instead of that, he added one more lie to those which had preceded, saying with undisturbed composure, I am equivalent to an English yes; upon which the blind old patriarch requested that the proffered dainties might be set before him. Having partaken of the carefully-disguised kid"s flesh, and drunk an exhilarating cup of wine, he further desired that his favorite son should approach his bed, saying, Come near now, and kiss me, my son a request dictated more by paternal affection (Keil, Kalisch) than by lingering doubt which required reassurance (Lange).

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

After his father, in order to get rid of his suspicion about the voice, had asked him once more, "Art thou really my son Esau?" and Jacob had replied, "I am" (אני = yes), he told him to hand him the savoury dish that he might eat. After eating, he kissed his son as a sing of his paternal affection, and in doing so he smelt the odour of his clothes, i.e., the clothes of Esau, which were thoroughly scented with the odour of the fields, and then imparted his blessing (Gen 27:27-29). The blessing itself is thrown, as the sign of an elevated state of mind, into the poetic style of parallel clauses, and contains the peculiar forms of poetry, such as ראה for הנּה, הוה for היה, etc. The smell of the clothes with the scent of the field suggested to the patriarch's mind the image of his son's future prosperity, so that he saw him in possession of the promised land and the full enjoyment of its valuable blessings, having the smell of the field which Jehovah blessed, i.e., the garden of paradise, and broke out into the wish, "God (Ha-Elohim, the personal God, not Jehovah, the covenant God) give thee from the dew of heaven, and the fat fields of the earth, and plenty of corn and wine," i.e., a land blessed with the dew of heaven and a fruitful soil.

In Eastern countries, where there is so little rain, the dew is the most important prerequisite for the growth of the fruits of the earth, and is often mentioned therefore as a source of blessing (Deu 33:13, Deu 33:28; Hos 14:6; Zac 8:12). In משׁמנּי, notwithstanding the absence of the Dagesh from the שׁ, the מ is the prep. מן, as the parallel מטּל proves; and שׁמנּים both here and in Gen 27:39 are the fat (fertile) districts of a country. The rest of the blessing had reference to the future pre-eminence of his son. He was to be lord not only over his brethren (i.e., over kindred tribes), but over (foreign) peoples and nations also. The blessing rises here to the idea of universal dominion, which was to be realized in the fact that, according to the attitude assumed by the people towards him as their lord, it would secure to them either a blessing or a curse. If we compare this blessing with the promises which Abraham received, there are two elements of the latter which are very apparent; viz., the possession of the land, in the promise of the rich enjoyment of its produce, and the numerous increase of posterity, in the promised dominion over the nations. The third element, however, the blessing of the nations in and through the seed of Abraham, is so generalized in the expression, which is moulded according to Gen 12:3, "Cursed be every one that curseth thee, and blessed be he that blesseth thee," that the person blessed is not thereby declared to be the medium of salvation to the nations. Since the intention to give the blessing to Esau the first-born did not spring from proper feelings towards Jehovah and His promises, the blessing itself, as the use of the word Elohim instead of Jehovah or El Shaddai (cf. Gen 28:3) clearly shows, could not rise to the full height of the divine blessings of salvation, but referred chiefly to the relation in which the two brothers and their descendants would stand to one another, the theme with which Isaac's soul was entirely filled. It was only the painful discovery that, in blessing against his will, he had been compelled to follow the saving counsel of God, which awakened in him the consciousness of his patriarchal vocation, and gave him the spiritual power to impart the "blessing of Abraham" to the son whom he had kept back, but whom Jehovah had chosen, when he was about to send him away to Haran (Gen 28:3-4).

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

He said

Isaac asks this question before blessing his son. AT: "But first Isaac asked" (See: Order of Events)

eat of your game

The word "game" refers to a wild animal that people hunt and kill. See how "game" was translated in Genesis 27:7.

he drank

"Isaac drank it"

translationWords

Esau

Isaac

bless

Jacob

wine

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

ויאמר אני AND HE SAID I AM — He did not say, “I am Esau”, but “It is I”.

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.

ולא...ויאמר אתה זה, this is a form of a question, even though it is not accompanied by the letter ה in front of the word אתה which we would have expected to introduce such a question. We find a similar construction in Kings I 1,24 אתה ומרת אדניה ימלוך אחרי? “did you (King David) say that “Adoniah will rule after me?” There are numerous similar constructions in Scripture. The reason why Yaakov phrased this as a question was that he was still not convinced that it was Esau because the voice [as well as the mode of speech. Ed.] was so similar to that of Yaakov. He was afraid of appearing as swindling Esau to whom he had promised the blessing, if he we were to bless Yaakov instead, although he loved Yaakov dearly. This is why he still continued with the examination.

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.