Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)so Sarah said to Abraham, “Get rid of that slave woman and her son, because that slave woman’s son won’t be inheritinganything along with my son Yitshak.”
Key: khaki:verbs, red:negative.
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 τῷ Ἁβραὰμ, ἔκβαλε τὴν παιδίσκην ταύτην, καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ἰσαάκ. (kai eipe tōi Habraʼam, ekbale taʸn paidiskaʸn tautaʸn, kai ton huion autaʸs; ou gar maʸ klaʸronomaʸsei ho huios taʸs paidiskaʸs tautaʸs meta tou huiou mou Isaʼak. )
BrTrthen she said to Abraam, Cast out this bondwoman and her son, for the son of this bondwoman shall not inherit with my son Isaac.
ULTSo she said to Abraham, “Drive away that slave woman and her son, because the son of that slave woman will not inherit with my son, with Isaac!”
USTSo she was angry and told Abraham, “Get rid of that servant woman and her son! Her son must never share any part of what my son Isaac inherits from you!”
BSBand she said to Abraham, “Expel the slave woman and her son, for the slave woman’s son will never share in the inheritance with my son Isaac!”[fn]
NETSo she said to Abraham, “Banish that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
LSVand she says to Abraham, “Cast out this handmaid and her son; for the son of this handmaid has no possession with my son—with Isaac.”
FBVSo she went to Abraham and told him, “You have to get rid of this slave woman and this son of hers! A slave woman's son is not going to be one of your heirs and inherit together with my son Isaac!”
T4TSo she said to Abraham, “Get rid of that slave woman from Egypt and her son! I do not want the son of that slave woman to be alone (OR, to be an heir along with) my son, Isaac!”
LEBThen she said to Abraham, “Drive out this slave woman and her son, for the son of this slave woman will not be heir with my son, with Isaac.”
BBESo she said to Abraham, Send away that woman and her son: for the son of that woman is not to have a part in the heritage with my son Isaac.
JPSWherefore she said unto Abraham: 'Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.'
ASVWherefore she said unto Abraham, Cast out this handmaid and her son: for the son of this handmaid shall not be heir with my son, even with Isaac.
DRACast out this bondwoman, and her son: for the son of the bondwoman shall not be heir with my son Isaac.
YLTand she saith to Abraham, 'Cast out this handmaid and her son; for the son of this handmaid hath no possession with my son — with Isaac.'
DrbyAnd she said to Abraham, Cast out this handmaid and her son; for the son of this handmaid shall not inherit with my son — with Isaac.
RVWherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
WbstrWherefore, she said to Abraham, Cast out this bond-woman, and her son: for the son of this bond-woman shall not be heir with my son, even with Isaac.
KJB-1769Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.
KJB-1611[fn]Wherfore she said vnto Abraham, Cast out this bond woman, and her sonne: for the sonne of this bond woman shall not be heire with my sonne, euen with Isaac. (Wherefore she said unto Abraham, Cast out this bondwoman,and her son: for the son ofthisbond woman shallnotbeheirwithmyson,evenwith Isaac.)
BshpsWherfore she sayd vnto Abraham: cast out this bond woman, & her sonne: for the sonne of this bonde woman, shal not be heyre with my sonne Isahac. (Wherefore she said unto Abraham: cast out this bond woman, and her son: for the son of this bonde woman, shall not be heir with my son Isahac.)
GnvaWherefore she saide vnto Abraham, Cast out this bond woman and her sonne: for ye sonne of this bonde woman shall not be heire with my sonne Izhak. (Wherefore she said unto Abraham, Cast out this bond woman and her son: for ye/you_all son of this bonde woman shall not be heir with my son Izhak. )
Cvdland sayde vnto Abraham: Cast out this bonde mayden and hir sonne, for this bonde maydes sonne shall not be heyre wt my sonne Isaac. (and said unto Abraham: Cast out this bonde maiden and her son, for this bonde maids son shall not be heir with my son Isaac.)
WyclCast thou out the handmayde and hir sone; for the sone of the handmayde schal not be eir with my sone Ysaac. (Cast thou/you out the handmaid and her son; for the son of the handmaid shall not be eir with my son Ysaac.)
Luthund sprach zu Abraham: Treibe diese Magd aus mit ihrem Sohn; denn dieser Magd Sohn soll nicht erben mit meinem Sohn Isaak. (and spoke to Abraham: Treibe this/these Magd out_of with their son; because dieser Magd son should not erben with my son Isaak.)
ClVgEjice ancillam hanc, et filium ejus: non enim erit hæres filius ancillæ cum filio meo Isaac.[fn] (Eyice maidservant hanc, and son his: not/no because will_be hæres son ancillæ when/with filio mine Isaac. )
21.10Ejice ancillam hanc, etc. BED., c. 21; ISID., c. 17, in Gen. Quæritur cur antea Sara voluit de ancilla filium suscipere, aut cur cum matre eum nunc jubet expelli? Quod non facit zelo accensa, sed prophetiæ mysterio compulsa. Agar enim, secundum Apostolum, in servitutem genuit carnalem populum; Sara vero spiritualem et liberum, qua libertate Christus nos liberavit. Significabatur ergo hoc mysterio, priorem populum in servitute generatum non manere in domo Saræ, id est Ecclesiæ, in æternum, nec esse hæredem vel consortem Christianorum, nec cum filio nobili, id est populo fideli, regnum gloriæ possidere.
21.10Eyice maidservant hanc, etc. BED., c. 21; ISID., c. 17, in Gen. Quæritur cur antea Sara voluit about ancilla son suscipere, aut cur when/with matre him now yubet expelli? That not/no facit zelo accensa, but prophetiæ mysterio compulsa. Agar because, after/second Apostolum, in servitutem genuit carnalem the_people; Sara vero spiritualem and liberum, which libertate Christus we liberavit. Significabatur therefore this mysterio, priorem the_people in servitute generatum not/no manere in at_home Saræ, id it_is Ecclesiæ, in eternal, but_not esse hæredem or consortem of_Christanorum, but_not when/with filio nobili, id it_is to_the_people fideli, kingdom gloriæ possidere.
21:10 Earlier, Sarah mistreated Hagar and pressured her to flee (16:6); when Hagar’s son mistreated Isaac, Sarah demanded that that slave woman and her son leave.
Consider whether or not it is better in your language to begin a new sentence here. Alternate translation: “So she was upset and told Abraham,”
גָּרֵ֛שׁ
drive_out
Alternate translation: “Send away”
הָאָמָ֥ה הַזֹּ֖את
the,slave_woman the,this
See how you translated “slave women” in Gen 20:17. Some languages may have a single word (as Hebrew does) that means this. Alternate translation: “that female slave”
Consider whether or not it is best in your language to begin a new sentence here. Alternate translation: “The son of that slave woman”
לֹ֤א יִירַשׁ֙ & עִם בְּנִ֖י עִם יִצְחָֽק
not be_heir & with son,my with Yiʦḩāq/(Isaac)
Alternate translation: “will never inherit any part of what our son Isaac inherits from you!” or “will not get anything from you! Only my son Isaac should inherit your estate!”
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.
The book of Genesis twice records the origin of the Ishmaelites, who were descended from Ishmael, the son of Abraham by Sarah’s handmaiden Hagar. Ishmael lived in the wilderness of Paran (Genesis 21:20-21), and his descendants eventually ranged from Shur near Egypt all the way around to Havilah on the Arabian peninsula (Genesis 25:12-18), as shown on this map that depicts the region around the time of the Judges. Yet the term Ishmaelite also appears to have referred in a more general sense to any of the nomadic groups that roamed the deserts of Sinai and Arabia, because the Midianites (another group descended from Abraham by his second wife Keturah; Genesis 25:1-2) are twice referred to as Ishmaelites: once when Joseph is sold to a group of Midianite traders traveling from Gilead to Egypt (Genesis 37:28-36), and again when Gideon is collecting gold earrings from the spoil taken from the Midianites (Judges 8:24). Likewise, the term Hagrites, (likely meaning those descended from Hagar), is applied at times to a tribal group that appears to have been among those descended from Ishmael, but in 1 Chronicles 27:30 the terms Ishmaelite and Hagrite are applied to two different people, indicating that the terms were not synonymous. Twelve tribes are specifically listed by Genesis as descending from Ishmael, similar to how Israel was reckoned as being comprised of twelve tribes descended from a single patriarch (Genesis 35:23-26). While some of the Ishmaelite tribes achieved political dominance during certain periods of biblical history, the twelve tribes never operated as a single, unified nation. The physical boundaries of each Ishmaelite tribe’s nomadic range is difficult to establish with much certainty, partially because nomads, by definition, continually move to new lands as needed to feed their flocks. Even so, a few clues from Scripture and other ancient sources point to the likely general range for each tribe, as shown on this map.
Nebaioth has often been speculated to be the same tribe that was later called the Nabateans, but the variance in the Hebrew spelling between the two names makes this identification unlikely. Rather, they were probably the Nabaiate of Assyrian documents, which mention them in close association with the tribe of Kedar. Nebaioth and Kedar are also mentioned together in Isaiah 60:7.
Kedar, the most prominent and powerful of the Ishmaelite tribes, lay to the southeast of Israel, and this is confirmed by Jeremiah’s comment in Jeremiah 2:10 that speaks of Cyprus and Kedar as lying on opposite sides of Israel. Kedar attained significant political strength during the ninth century B.C. until they were absorbed into the Nabatean empire in the first century B.C.
Adbeel was likely a tribe known by the Akkadians as the Idibilu, who were eventually conquered by Tiglath-pileser III of Assyria and employed to guard the approaches to Egypt’s borders.
Mibsam may be named after the word for “sweet odor,” suggesting that they may have been one of the people groups of western Arabia who produced world-renowned incense and transported it to ports along the eastern Mediterranean Sea.
Mishma may have been centered around a mountain called Jebel Mishma today.
Dumah was likely centered around the ancient Arabian city by the same name.
Massa was known to the Assyrians as Mas’a, and they were forced to pay tribute to Tiglath-pileser III. Ptolemy knew the tribe as the Masanoi and located them to the northeast of Dumah.
Hadad is somewhat unknown in ancient sources, although today there is an Arabian tribe named Hadad that are mostly Christians, and they are located throughout the Levant.
Tema was no doubt centered around the city by the same name, and it was located near the rival oasis of Dedan. King Nabonidus of Babylon made Tema his headquarters as he gained control over the other Arabian desert oases (see Jeremiah 49:28; also see “Oases of the Arabian Desert” map).
Jetur was likely located northeast of Gilead, because 1 Chronicles 5:18-22 records how the Reubenites, the Gadites, and the half-tribe of Manasseh attacked Jetur and the tribe of Naphish, captured many of them and their livestock, and occupied their territory until the time of the exile. By the time of Jesus, this tribe was known as the Itureans and had captured land just north of Israel.
Naphish was likely located just east of Gilead, because the Reubenites, the Gadites, and the half-tribe of Manasseh attacked them and the tribe of Jetur and occupied their territory until the time of the exile (1 Chronicles 5:18-22).
Kedemah may have been located near the Reubenite town of Kedemoth.
Though Scripture sometimes refers to various tribes of Ishmael as enemies of Israel (1 Chronicles 5:18-22; Psalm 83:5-8), Isaiah also prophesied to Israel of a glorious day coming when “all the flocks of Kedar shall be gathered to you, the rams of Nebaioth shall minister to you; they shall be acceptable on my altar, and I will glorify my glorious house” (Isaiah 60:7).
