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.
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).
BrTrAnd she said, Who shall say to Abraam that Sarrha suckles a child? for I have born a child in my old age.
ULTAnd she said, “Who would have said to Abraham that Sarah would nurse children? Yet I have born a son in his old age!”
USTShe also exclaimed, “No one would have even thought of telling Abraham that I would have children. Yet I have given birth to a son for him when he is old!”
BSBShe added, “Who would have told Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”
OEBShe added, ‘Who would have said to Abraham that Sarah would nurse children? Yet I have born him a son in his old age.’
WEBBEShe said, “Who would have said to Abraham that Sarah would nurse children? For I have borne him a son in his old age.”
NETShe went on to say, “Who would have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
LSVShe also says, “Who has said to Abraham, Sarah has suckled sons, that I have born a son for his old age?”
FBVShe also said, “Would anyone have announced to Abraham that Sarah was going to have children to nurse? But now I have had a son for Abraham even when he was old!”
T4TThen she also said, “No one would have said to Abraham that some day Sarah would nurse a child, but I have given birth to a son when Abraham is very old.”
LEBAnd she said, “Who would announce to Abraham that Sarah would nurse children? Yet I have borne a son to Abraham in his old age.” ¶
BBEAnd she said, Who would have said to Abraham that Sarah would have a child at her breast? for see, I have given him a son now when he is old.
JPSAnd she said: 'Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.'
ASVAnd she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.
DRAAnd again she said: Who would believe that Abraham should hear that Sara gave suck to a son, whom she bore to him in his old age.
YLTShe saith also, 'Who hath said to Abraham, Sarah hath suckled sons, that I have born a son for his old age?'
DrbyAnd she said, Who would have said to Abraham, Sarah will suckle children? For I have borne [him] a son in his old age.
RVAnd she said, Who would have said unto Abraham, that Sarah should give children suck? for I have borne him a son in his old age.
WbstrAnd she said, Who would have said to Abraham, that Sarah shall nurse children? for I have borne him a son in his old age.
KJB-1769And she said, Who would have said unto Abraham, that Sarah should have given children suck? for I have born him a son in his old age.
KJB-1611And she said, Who would haue said vnto Abraham, that Sarah should haue giuen children sucke? for I haue borne him a sonne in his old age. (And she said, Who would have said unto Abraham, that Sarah should have given children sucke? for I have born him a son in his old age.)
BshpsShe sayd also: who would haue sayde vnto Abraham, that Sara shoulde haue geuen chyldren sucke? for I haue borne him a sonne in his olde age. (She said also: who would have said unto Abraham, that Sara should have given children sucke? for I have born him a son in his old age.)
GnvaAgaine she said, Who would haue saide to Abraham, that Sarah shoulde haue giuen children sucke? for I haue borne him a sonne in his olde age. (Again she said, Who would have said to Abraham, that Sarah should have given children sucke? for I have born him a son in his old age. )
CvdlShe sayde morouer: Who wolde haue saide vnto Abraham, that Sara shulde geue children sucke, and beare him a sonne in his olde age? (She said moreover/what's_more: Who would have said unto Abraham, that Sara should give children suck, and bear him a son in his old age?)
WyclAnd eft sche seide, Who schulde here, and bileue to Abraham, that Sare schulde yyue soukyng to a sone, whom sche childide to him now an eld man? (And after she said, Who should here, and believe to Abraham, that Sare should give soukyng to a son, whom she childide to him now an old man?)
LuthUnd sprach: Wer dürfte von Abraham sagen, daß Sara Kinder säuget und hätte ihm einen Sohn geboren in seinem Alter? (And spoke: Who dürfte from Abraham say, that Sara children säuget and would_have him a son geboren in his Alter?)
ClVgRursumque ait: Quis auditurus crederet Abraham quod Sara lactaret filium, quem peperit ei jam seni? (Rursumque he_said: Who auditurus crederet Abraham that Sara lactaret filium, which gave_birth to_him yam seni? )
Sarah uses a rhetorical question here to express great joy and amazement. Some languages must use a statement or exclamation here instead. Do what is best in your language. Alternate translation: “No one would have ever told Abraham” or “No one would have ever thought of telling Abraham”
הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה
nurse children Sārāh
Alternate translation: “that I would bear children.”
כִּֽי
that/for/because/then/when
Alternate translation: “But yet” or “In spite of that,”
יָלַ֥דְתִּי בֵ֖ן
borne son
See how you translated “bear” in Gen 18:13. Alternate translation: “I have had a son for him”
לִזְקֻנָֽיו
in,old_age,his
See how you translated this phrase in verse 2. You may need to translate it in a different way here because of the slightly different context. Alternate translation: “even though he is old!”
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).
