Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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.
OET (OET-RV) Now God heard the boy’s voice, so one of God’s messengers called Hagar from heaven and said to her, “What’s the matter, Hagar? Don’t be afraid, because God has heard the boy’s voice over there.
Key: khaki:verbs, blue:Elohim.
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).
ULT And God heard the voice of the boy, so the angel of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Do not be afraid, because God has listened to the voice of the boy where he is there.
UST God also heard the boy crying, so one of his angels called to Hagar from heaven and said, “What is the matter, Hagar? Do not be afraid. God has heard the boy crying over there and will take care of him.
BSB § Then God heard the voice of the boy, and the angel of God called to Hagar from heaven, “What is wrong, Hagar? Do not be afraid, for God has heard the voice of the boy where he lies.
OEB Then the Lord heard the cry of the boy, and the messenger of the Lord called to Hagar from heaven and said, ‘What troubles you, Hagar? Don’t be afraid, for the Lord has heard the boy’s cry.
WEB God heard the voice of the boy. ¶ The angel of God called to Hagar out of the sky, and said to her, “What troubles you, Hagar? Don’t be afraid. For God has heard the voice of the boy where he is.
NET But God heard the boy’s voice. The angel of God called to Hagar from heaven and asked her, “What is the matter, Hagar? Don’t be afraid, for God has heard the boy’s voice right where he is crying.
LSV And God hears the voice of the youth; and the messenger of God calls to Hagar from the heavens and says to her, “What to you, Hagar? Do not fear; for God has listened to the voice of the youth where he [is];
FBV God heard the boy's cries, and the angel of God called to Hagar from heaven and asked her, “What's the matter, Hagar? Don't be afraid! God has heard the boy crying from where he is.
T4TThe boy was crying too. And God heard the boy crying. So he caused one of his angels to call out from heaven to Hagar, saying, “Hagar, are you worried about something? Do not be afraid, because God has heard the boy crying there.
LEB And God heard the cry[fn] of the boy and the angel of God called to Hagar from the heavens and said to her, “What is the matter[fn] Hagar? Do not be afraid, for God has heard the cry[fn] of the boyfrom where he is.[fn]
BBE And the boy's cry came to the ears of God; and the angel of God said to Hagar from heaven, Hagar, why are you weeping? have no fear, for the child's cry has come to the ears of God.
MOFNo MOF GEN book available
JPS And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her: 'What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
ASV And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
DRA And God heard the voice of the boy: and an angel of God called to Agar from heaven, saying: What art thou doing, Agar? fear not: for God hath heard the voice of the boy, from the place wherein he is.
YLT And God heareth the voice of the youth; and the messenger of God calleth unto Hagar from the heavens, and saith to her, 'What to thee, Hagar? fear not; for God hath hearkened unto the voice of the youth where he [is];
DBY And [fn]God heard the voice of the lad. And the Angel of [fn]God called to Hagar from the heavens, and said to her, What [aileth] thee, Hagar? Fear not; for [fn]God hath heard the voice of the lad there, where he is.
RV And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
WBS And God heard the voice of the lad: and the angel of God called to Hagar out of heaven, and said to her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.
KJB And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. (And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath/has heard the voice of the lad where he is. )
BB And God hearde the voyce of the lad, and the angell of God called to Hagar out of heauen, and said vnto her, what ayleth thee Hagar? feare not: for God hath hearde the voyce of the lad where he lyeth. (And God heard the voice of the lad, and the angell of God called to Hagar out of heaven, and said unto her, what ayleth thee Hagar? fear not: for God hath/has heard the voice of the lad where he lyeth.)
GNV Then God heard the voyce of ye childe, and the Angel of God called to Hagar from heauen, and said vnto her, What aileth thee, Hagar? feare not, for God hath heard the voyce of the childe where he is. (Then God heard the voice of ye/you_all child, and the Angel of God called to Hagar from heaven, and said unto her, What aileth thee, Hagar? fear not, for God hath/has heard the voice of the childe where he is. )
CB Then God herde the voyce of the childe, and the angell of God called vnto Agar out of heauen, and sayde vnto her: What ayleth the, Agar? Feare not, for God hath herde ye voyce of the childe, where he lyeth. (Then God heard the voice of the child, and the angell of God called unto Agar out of heaven, and said unto her: What ayleth them, Agar? Feare not, for God hath/has heard ye/you_all voice of the child, where he lyeth.)
WYC Forsothe the Lord herde the vois of the child, and the aungel of the Lord clepide Agar fro heuene, and seide, What doist thou, Agar? nyle thou drede, for God hath herd the vois of the child fro the place where ynne he is. (Forsothe the Lord heard the voice of the child, and the angel of the Lord called Agar from heaven, and said, What doest thou, Agar? nyle thou/you drede, for God hath/has heard the voice of the child from the place where ynne he is.)
LUT Da erhörete GOtt die Stimme des Knaben. Und der Engel Gottes rief vom Himmel der Hagar und sprach zu ihr: Was ist dir, Hagar? Fürchte dich nicht; denn GOtt hat erhöret die Stimme des Knaben, da er liegt. (So erhörete God the Stimme the Knaben. And the angel God’s rief from_the heaven the Hagar and spoke to ihr: What is dir, Hagar? Fürchte you/yourself nicht; because God has erhöret the Stimme the Knaben, there he liegt.)
CLV Exaudivit autem Deus vocem pueri: vocavitque angelus Dei Agar de cælo, dicens: Quid agis Agar? noli timere: exaudivit enim Deus vocem pueri de loco in quo est.[fn] (Exaudivit however God vocem pueri: vocavitque angelus God Agar about cælo, dicens: Quid agis Agar? noli timere: exaudivit because God vocem pueri about instead in quo est.)
21.17Exaudivit autem. BED. et ISID. ubi supra. Puer exclamat plorans, et Deus exaudivit; et monstrante angelo, illa fontem aspicit, et pro illis dicitur qui ad Christum convertuntur, et deflentes peccata exaudiuntur, apertis oculis cordis vident fontem aquæ, id est, Christum, qui ait Joan. VII Qui sitit, veniat ad me et bibat. Angelus Eliam significat, per quem populus crediturus est. Unde Malach. 4: Ecce ego mittam vobis Eliam, qui convertat corda patrum in filios. Angelus Domini. ISID. Quod eum qui loquitur ad Agar, prius angelum, postea Dominum Scriptura pronuntiat, Filium Dei fuisse credendum est, qui per legem et prophetas locutus est, qui per obedientiam paternæ voluntatis angelus vocatur, secundum naturam Deus.
21.17Exaudivit autem. BED. and ISID. where supra. Puer exclamat plorans, and God exaudivit; and monstrante angelo, illa fontem aspicit, and pro illis it_is_said who to Christum convertuntur, and deflentes sins exaudiuntur, apertis oculis cordis vident fontem aquæ, id it_is, Christum, who he_said Yoan. VII Who sitit, let_him_come to me and bibat. Angelus Eliam significat, per which populus he_believesurus est. Unde Malach. 4: Behold I mittam to_you Eliam, who convertat corda patrum in filios. Angelus Domini. ISID. That him who loquitur to Agar, first/before a_messenger/angel, postea Dominum Scriptura pronuntiat, Son God fuisse credendum it_is, who per legem and prophetas spoke it_is, who per obedientiam paternæ voluntatis angelus vocatur, after/second naturam God.
BRN And God heard the voice of the child from the place where he was, and an angel of God called Agar out of heaven, and said to her, What is it, Agar? fear not, for God has heard the voice of the child from the place where he is.
BrLXX Εἰσήκουσε δὲ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου οὗ ἦν· καὶ ἐκάλεσεν ἄγγελος Θεοῦ τὴν Ἄγαρ ἐκ τοῦ οὐρανοῦ, καὶ εἶπεν αὐτῇ, τί ἐστιν Ἄγαρ; μὴ φοβοῦ· ἐπακήκοε γὰρ ὁ Θεὸς τῆς φωνῆς τοῦ παιδίου ἐκ τοῦ τόπου οὗ ἐστιν. (Eisaʸkouse de ho Theos taʸs fōnaʸs tou paidiou ek tou topou hou aʸn; kai ekalesen angelos Theou taʸn Agar ek tou ouranou, kai eipen autaʸ, ti estin Agar; maʸ fobou; epakaʸkoe gar ho Theos taʸs fōnaʸs tou paidiou ek tou topou hou estin. )
21:8-21 God used the incident of Ishmael’s mocking Isaac to separate Ishmael and Hagar from the family and the child of promise. They would constantly threaten the promised descendant if they remained with the family.
See how you translated the key term angel in Gen 16:7. Alternate translation: “so one of his messengers called to Hagar from heaven and said” or “so he had one of his messengers call to Hagar from heaven and say”
מַה לָּ֣ךְ הָגָ֑ר
what? with,you Hāgār
For some languages it is necessary to put Hagar first in this quote. Do what is natural in your language. Alternate translation: “Hagar, why are you upset?”
not afraid that/for/because/then/when heard ʼₑlhīmv to/towards sound/voice the,boy in/on/at/with,where he/it there
The phrase has listened to means that God heard the boy and that he will help him. Alternate translation: “Do not be afraid, because God has heard the cries of the boy where he is lying and will take care of him.” or “Do not be afraid. God has heard the youth crying over there and will take care of him.” or “God has heard the youth crying over there, so do not be afraid because he will take care of you both.”
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).
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.
