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Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
BrLXXκαὶ εἶπε, σὺ εἶ ὁ υἱός μου Ἡσαῦ; ὁ δὲ εἶπεν, ἐγώ. (kai eipe, su ei ho huios mou Haʸsau; ho de eipen, egō. )
BrTrand he said, Art thou my son Esau? and he said, I am.
ULTBut he said, “Are you really my son Esau?” And he said, “I am.”
USTbut firsthe wanted to be completely sure, so he asked him, “Are you really my son Esau?” Jacob answered, “Yes, I am.”
BSB § Again he asked, “Are you really my son Esau?” § And he replied, “I am.”
OEBAre you really my son Esau?’ Jacob answered, ‘I am.’ Isaac did not recognise him, for his hands were hairy like his brother Esau’s. So he blessed him.
WEBBEHe said, “Are you really my son Esau?” ¶ He said, “I am.”
JPSAnd he said: 'Art thou my very son Esau?' And he said: 'I am.'
ASVAnd he said, Art thou my very son Esau? And he said, I am.
DRAHe said: Art thou my son Esau? He answered: I am.
YLTand saith, 'Thou art he — my son Esau?' and he saith, 'I [am].'
DrbyAnd he said, Art thou really my son Esau? And he said, It is I.
RVAnd he said, Art thou my very son Esau? And he said, I am.
WbstrAnd he said, Art thou my very son Esau? And he said, I am.
KJB-1769And he said, Art thou my very son Esau? And he said, I am. (And he said, Art thou/you my very son Esau? And he said, I am. )
KJB-1611And he said, Art thou my very sonne Esau? and he said, I am. (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
BshpsAnd he asked him: art thou my sonne Esau? And he sayde: that I am. (And he asked him: art thou/you my son Esau? And he said: that I am.)
GnvaAgaine he sayd, Art thou that my sonne Esau? Who answered, Yea. (Again he said, Art thou/you that my son Esau? Who answered, Yea. )
CvdlAnd he sayde vnto him: art thou my sonsonne Esau? He answered: Yee I am. (And he said unto him: art thou/you my sonsonne Esau? He answered: Ye/You_all I am.)
WyclTherfor Isaac blesside him, and seide, Art thou my sone Esau? Jacob answerde, Y am. (Therefore Isaac blessed him, and said, Art thou/you my son Esau? Yacob answered, I am.)
LuthUnd er sprach zu ihm: Bist du mein Sohn Esau? Er antwortete: Ja, ich bin‘s. (And he spoke to him: Bist you my son Esau? He replied: Ya, I bin‘s.)
ClVgait: Tu es filius meus Esau? Respondit: Ego sum. (ait: Tu you_are son mine Esau? Respondit: I sum. )
27:1-40 Jacob got his father Isaac’s blessing through deception. In this story, an entire family tries to carry out their responsibilities by physical means rather than by faith. Faith would have provided Rebekah and Jacob a more honorable solution to the crisis.
Though the patriarch Isaac moved from place to place several times within southern Canaan, compared to his father Abraham and his son Jacob, Isaac appears to have been a bit of a homebody. In fact, unless Isaac resettled in places not recorded in Scripture, the farthest extent he ever traveled appears to have been only about 90 miles (113 km). Yet, as the child of God’s promise to Abraham to build a great nation from his descendants, Isaac’s relatively simple life served as a critical bridge from Abraham to the beginnings of the twelve tribes of Israel, who were descended from Isaac’s son Jacob. It is likely that Isaac was born at Beersheba (see Genesis 21:1-24), and later Abraham offered him as a sacrifice on Mount Moriah (located at Jerusalem; see 2 Chronicles 3:1). Then Abraham, Isaac, and those with them returned to Beersheba (Genesis 22:1-19). When Isaac reached adulthood, his father sent a servant to bring back a bride for him from Aram-naharaim, far north of Canaan. When his bride, Rebekah, arrived, Isaac had just come from Beer-lahai-roi and settled in the Negev (Genesis 24:62). Later Isaac resettled with Rebekah in Beer-lahai-roi, and this may have been where their twins son Esau and Jacob were born. A famine forced Isaac to go to Gerar (Genesis 26:1-6) in “the land of the Philistines.” The distinct people group known as the Philistines in later books of the Bible did not arrive until the time of the Judges, so the term here must have referred to another people group living in this region, and this is supported by the fact that King Abimelech’s name is Semitic, not Aegean (the likely origin of the later Philistines). While Isaac was there, he repeated his father’s error (Genesis 20) by lying to the king that his wife was only his sister. Isaac also became increasingly prosperous at Gerar, so the Philistines told him to leave their region. Isaac moved away from the town of Gerar and settled further away in the valley of Gerar. There he dug a well, but the Philistines claimed it for themselves, so he called it Esek, meaning “argument.” So Isaac’s men dug another well and called it Sitnah (meaning “hostility”), but it led to more quarreling, so he dug yet another well and called it Rehoboth (meaning “open space”). The locations of these two later wells are not certain, but they may have been located near Ruheibeh as shown on this map. Then Isaac moved to Beersheba and built an altar. He also dug a well there, and King Abimelech of the Philistines came and exchanged oaths of peace with him. It was likely at Beersheba that Isaac blessed his sons Esau and Jacob, and both sons eventually left Canaan (see “Jacob Goes to Paddan-Aram” map). When Jacob later returned, he traveled to Mamre near Hebron and reunited with Isaac. Sometime after this Isaac died, and Jacob and Esau buried him there.
Jacob Goes to Paddan-Aram
Genesis 26:23-29:1
While Isaac’s family was at Beersheba, Jacob stole Esau’s birthright, and Esau made plans to kill Jacob once his father had passed away. When Rebekah found out about Esau’s plan, she told Jacob to flee to her family in Paddan-aram (also called Aram-naharaim, meaning “Aram of the two rivers”) and garnered Isaac’s support by telling him that she was concerned that Jacob might marry one of the local Canaanite woman. So Isaac sent Jacob to Paddan-aram to find a wife there, much like Abraham had sent his servant Eleazar to this area to find a wife for Isaac (Genesis 24:10). Jacob left Beersheba and headed for Haran in Paddan-aram, and as night fell he stopped at a town called Luz. There he slept with his head resting on a stone and dreamed of a staircase to heaven with angels ascending and descending it. The Lord also spoke to him and reaffirmed his promise to give Canaan to his descendants. The Lord also promised to bring Jacob back to Canaan from Haran. When Jacob woke from his sleep, he declared the place to be the house of God and renamed it Bethel (meaning, “house of God”). Later Bethel appears to have served as an early location of the Ark of the Covenant in the Promised Land (Judges 20; see “The Ark of the Covenant in the Promised Land” map). From Bethel Jacob continued on to the general area of Haran, likely following the same route in reverse that he followed upon his return journey to Canaan from Haran (Genesis 31-35). Sometime before Jacob returned, however, Esau moved away from Canaan and settled in Seir (Genesis 32:3; 36:1-8; ; see “Edom and the Land of Seir” map).
