וַיֹּ֨אמֶר יַעֲקֹ֜ב אֶל־אָבִ֗יו אָנֹכִי֙ עֵשָׂ֣ו בְּכֹרֶ֔ךָ עָשִׂ֕יתִי כַּאֲשֶׁ֥ר דִּבַּ֖רְתָּ אֵלָ֑י קֽוּם־נָ֣א שְׁבָ֗ה וְאָכְלָה֙ מִצֵּידִ֔י בַּעֲב֖וּר תְּבָרֲכַ֥נִּי נַפְשֶֽׁךָ׃
At sinabi ni Jacob sa kanyang ama: “Ako si Esau na iyong panganay; ginawa ko ang gaya ng sinabi mo sa akin. Pakiusap, bumangon ka, umupo ka at kumain ng aking hinuli, nang sa gayon ay basbasan ako ng iyong kaluluwa.”
Ibn Ezra
[Daniel 2:7] ʿAnu tinyanut (עֲנוּ תִנְיָנוּת - They answered a second time): The Gaon [Saadia Gaon] said: that they did not add anything now beyond their first answer, except that in the first instance [Daniel 2:4] they were speaking directly to the king (l'nochach ha-melekh - לְנֹכַח הַמֶּלֶךְ), in the manner of [Jacob saying to Isaac] “Arise, now, sit” (kum na sh'vah - קוּם נָא שְׁבָה) [Genesis 27:19]. But now [they use] the third-person singular jussive form ["Let the king tell..."] which is not [so directly] addressed [to the person present], like [Esau saying of Isaac] “Let my father arise” (yakum avi - יָקֻם אָבִי) [Genesis 27:31]. And the reason [according to the Gaon] is that they were afraid to speak directly to him [now], and [so] they said [in effect]: "We have no [other] response to give back except what we [already] responded to the king." [The shift to a more indirect grammatical form reflects their fear and inability to offer a different answer.]
Ramban
SEE YE THAT EVIL IS BEFORE YOUR FACE. “The intent of the verse is as the Targum [Onkelos] explained it.” Thus the language of Rashi. Now how commendable it would have been if Rashi had written out [the text of Onkelos he referred to], since there are variant texts of this Targum! In some texts, it is written: “See, the evil you are about to do is set against you.”30This is not the text found in our version of Targum Onkelos. Ramban will later mention two other variants of Onkelos’ text here. See Note 34 for the text found in our version of the Targum. According to this text, it appears that Onkelos intended to explain: “the evil you are contemplating to do is set before you, bearing witness against you that it is your desire to escape altogether.” This is similar to the verse, And set two men, base fellows, before him [Naboth], and let them bear witness against him, saying, etc.31I Kings 21:10. It is also similar to [the expressions]: And they sat down to eat bread,32Genesis 37:25. which the Targum translates v’istacharu (and they sat down), [the same as the term istacharat that appears to be in the Targum here]; Arise, I pray thee, sit,33Ibid., 27:19. which the Targum translates istachar (sit).
And there are versions of [Targum Onkelos] in which it is written: “will turn against yourself.”34This text appears in our version of Targum Onkelos. The purport thereof is thus: “Behold, this evil you are about to do is destined to turn against you, for it will pass upon you.” This is similar to the expression, So shall no inheritance of the children of Israel pass from tribe to tribe,35Numbers 36:7. which the Targum translates: lo tistachar (not pass), [similar to the Targum here, l’istachro]. This explanation finds authority in the Midrash of the Sages, who said in Eileh Shemoth Rabbah:36Shemoth Rabbah 13:5. “[Pharaoh said]: ‘It is the custom of young men and the elders to offer sacrifice, but is it the custom of children and the little ones to do so? He who says so intends only to escape. See that which you want to do, namely to escape, will turn against you, that you will not go forth from here,’” a kind of measure for measure.
And I have found yet another version in the Targum: “your countenance does not bear witness to the absence of this evil,” meaning that “your countenance does not bear witness to the removal of the evil in your hearts. On the contrary, the show of your countenance bears witness against you.”
In line with the plain meaning of Scripture, [the intent of the verse is to be understood as follows]: “Know that evil is before you, ready and imminent to come upon you from me, for I will requite you evil when I see that you want to escape.”
And there are versions of [Targum Onkelos] in which it is written: “will turn against yourself.”34This text appears in our version of Targum Onkelos. The purport thereof is thus: “Behold, this evil you are about to do is destined to turn against you, for it will pass upon you.” This is similar to the expression, So shall no inheritance of the children of Israel pass from tribe to tribe,35Numbers 36:7. which the Targum translates: lo tistachar (not pass), [similar to the Targum here, l’istachro]. This explanation finds authority in the Midrash of the Sages, who said in Eileh Shemoth Rabbah:36Shemoth Rabbah 13:5. “[Pharaoh said]: ‘It is the custom of young men and the elders to offer sacrifice, but is it the custom of children and the little ones to do so? He who says so intends only to escape. See that which you want to do, namely to escape, will turn against you, that you will not go forth from here,’” a kind of measure for measure.
And I have found yet another version in the Targum: “your countenance does not bear witness to the absence of this evil,” meaning that “your countenance does not bear witness to the removal of the evil in your hearts. On the contrary, the show of your countenance bears witness against you.”
In line with the plain meaning of Scripture, [the intent of the verse is to be understood as follows]: “Know that evil is before you, ready and imminent to come upon you from me, for I will requite you evil when I see that you want to escape.”
Haamek Davar
The ground will be cursed for your sake (beavurkha): The literal meaning of every, "for the sake of (beavur)," is for his good, so that it be like this. And it is like in, "for the sake of your blessing me" (Genesis 27:19). And here too, its literal meaning is, for your good. For after the love of God left you, the best thing before you is that the ground be cursed, and you come to, "with toil you shall eat from it" - with labor and with much work.