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Parallel GEN 21:9

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.

BI Gen 21:9 ©

OET (OET-RV)But Sarah noticed that Ishma’el (the son of Hagar the Egyptian who she had given birth to for Abraham) was mocking,

OET-LVAnd_she/it_saw Sārāh DOM the_son of_Hāgār the_from_Miʦrayim/(Miʦrayim/(Egypt)) whom she_had_borne to_ʼAⱱrāhām mocking.

UHBוַ⁠תֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַ⁠מִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְ⁠אַבְרָהָ֖ם מְצַחֵֽק׃
   (va⁠ttēreʼ sārāh ʼet-ben-hāgār ha⁠mmiʦrit ʼₐsher-yālədāh lə⁠ʼaⱱrāhām məʦaḩēq.)

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).

ULTAnd Sarah saw that the son of Hagar the Egyptian, whom she had born for Abraham, was mocking.

USTBut during the feast Sarah noticed that Ishmael, the son of her Egyptian handmaid Hagar and Abraham, was making fun of Isaac.


BSB  § But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking her son,[fn]


21:9 LXX and Vulgate; Hebrew lacks her son

OEBBut Sarah saw the son whom Hagar the Egyptian had borne to Abraham, playing with her son Isaac.

WEBSarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking.

WMB (Same as above)

NETBut Sarah noticed the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking.

LSVand Sarah sees the son of Hagar the Egyptian, whom she has borne to Abraham, mocking,

FBVBut Sarah noticed that Ishmael, Hagar the Egyptian's son she'd had for Abraham, was making fun of Isaac.

T4TOne day/During the feast► Sarah noticed that Hagar’s son Ishmael was making fun of/playing with► Isaac.

LEBAnd Sarah saw the son of Hagar the Egyptian, whom she had borne Abraham, mocking.

BBEAnd Sarah saw the son of Hagar the Egyptian playing with Isaac.

MOFNo MOF GEN book available

JPSAnd Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport.

ASVAnd Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, mocking.

DRAAnd when Sara had seen the son of Agar the Egyptian playing with Isaac her son, she said to Abraham:

YLTand Sarah seeth the son of Hagar the Egyptian, whom she hath borne to Abraham, mocking,

DBYAnd Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking.

RVAnd Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking.

WBSAnd Sarah saw the son of Hagar the Egyptian, which she had borne to Abraham, mocking.

KJB-1769¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.

KJB-1611¶ And Sarah saw the sonne of Hagar the Egyptian, which shee had borne vnto Abraham, mocking.
   (¶ And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking.)

BBSara saw also the sonne of Hagar the Egyptian, whiche she had borne vnto Abraham, to be a mocker.
   (Sara saw also the son of Hagar the Egyptian, which she had born unto Abraham, to be a mocker.)

GNVAnd Sarah sawe the sonne of Hagar the Egyptian (which she had borne vnto Abraham) mocking.
   (And Sarah saw the son of Hagar the Egyptian (which she had born unto Abraham) mocking. )

CBAnd Sara sawe the sonne of Agar the Egipcian (whom she had borne vnto Abraham) that he was a mocker,
   (And Sara saw the son of Agar the Egipcian (whom she had born unto Abraham) that he was a mocker,)

WYCAnd whanne Sare seiy the sone of Agar Egipcian pleiynge with Ysaac hir sone, sche seide to Abraham,
   (And when Sare see the son of Agar Egipcian pleiynge with Ysaac her son, she said to Abraham,)

LUTUnd Sara sah den Sohn Hagars, der Ägyptischen, den sie Abraham geboren hatte, daß er ein Spötter war,
   (And Sara saw the son Hagars, the Ägyptischen, the they/she/them Abraham geboren hatte, that he a Spötter war,)

CLVCumque vidisset Sara filium Agar Ægyptiæ ludentem cum Isaac filio suo, dixit ad Abraham:[fn]
   (Cumque had_seen Sara filium Agar Ægyptiæ ludentem when/with Isaac filio suo, he_said to Abraham: )


21.9 Cumque vidisset Sara. etc. HIER. Dupliciter hoc exponitur: vel quod idolis ludos fecerit, juxta illud Exod. 32: Sedit populus manducare et bibere, et surrexerunt ludere. Vel quod adversum Isaac, quasi majoris ætatis loco, sibi primogenita vindicaverit; quod Sara audiens non tulit.


21.9 Cumque had_seen Sara. etc. HIER. Dupliciter hoc exponitur: or that idolis ludos fecerit, next_to illud Exod. 32: Sedit populus manducare and bibere, and surrexerunt ludere. Vel that adversum Isaac, as_if mayoris ætatis loco, sibi primogenita vindicaverit; that Sara audiens not/no tulit.

BRNAnd Sarrha having seen the son of Agar the Egyptian who was born to Abraam, sporting with Isaac her son,

BrLXXἸδοῦσα δὲ Σάῥῥα τὸν υἱὸν Ἄγαρ τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Ἁβραὰμ, παίζοντα μετὰ Ἰσαὰκ τοῦ υἱοῦ αὐτῆς,
   (Idousa de Saɽɽa ton huion Agar taʸs Aiguptias, hos egeneto tōi Habraʼam, paizonta meta Isaʼak tou huiou autaʸs, )


TSNTyndale Study Notes:

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.


UTNuW Translation Notes:

וַ⁠תֵּ֨רֶא שָׂרָ֜ה

and=she/it_saw Sārāh

Alternate translation: “But at the feast Sarah saw”

אֶֽת בֶּן הָגָ֧ר הַ⁠מִּצְרִ֛ית אֲשֶׁר יָלְדָ֥ה לְ⁠אַבְרָהָ֖ם

DOM son_of Hāgār the,Egyptian which/who she/it_gave_birth to,Abraham

Also see how you translated “have born” in verse 8. Alternate translation: “that the son whom Hagar, her handmaid from the country of Egypt, had given birth to for Abraham”

מְצַחֵֽק

mocking

Alternate translation: “was mocking Isaac.” or “was laughing at Isaac.”


BMMBibleMapper.com Maps:

Map

Nomadic Range of Ishmael’s Descendants

Genesis 21:1-21; 25:1-18; 1 Chronicles 5:3-22

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).

Map

Isaac’s Travels

Genesis 21-35

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.

BI Gen 21:9 ©