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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).
JPSunto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.
ASVunto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.
DRAWas made sure to Abraham for a possession, in the sight of the children of Heth, and of all that went in at the gate of his city.
YLTto Abraham by purchase, before the eyes of the sons of Heth, among all entering the gate of his city.
Drbywere assured to Abraham for a possession before the eyes of the sons of Heth, before all who went in at the gate of his city.
RVunto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.
WbstrTo Abraham for a possession in the presence of the children of Heth, before all that entered the gate of his city.
KJB-1769Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city.
KJB-1611Unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gates of his Citie.
BshpsUnto Abraham for a possession in the sight of the chyldren of Heth, before all that went in at the gates of the citie. (Unto Abraham for a possession in the sight of the children of Heth, before all that went in at the gates of the city.)
GnvaVnto Abraham for a possession, in ye sight of the Hittites, euen of all that went in at the gates of his citie. (Unto Abraham for a possession, in ye/you_all sight of the Hittites, even of all that went in at the gates of his city. )
Cvdlfor Abrahams owne good, with all the trees of the felde also rounde aboute, in the sight of the Hethites, and of all that go out and in at the gates of his cite. (for Abrahams own good, with all the trees of the field also round about, in the sight of the Hittites, and of all that go out and in at the gates of his city.)
Wyclwhile the sones of Heth seiyen and alle men that entriden bi the yate of that citee. (while the sons of Heth seiyen and all men that entered by the gate of that city.)
Luthdaß die Kinder Heths zusahen und alle, die zu seiner Stadt Tor aus und ein gingen. (daß the children Heths zusahen and all, the to his city goal/doorway out_of and a gingen.)
ClVgAbrahæ in possessionem, videntibus filiis Heth, et cunctis qui intrabant portam civitatis illius. (Abrahæ in possession, videntibus childrens Heth, and cunctis who intrabant the_gate of_the_city illius. )
23:1-20 When Sarah . . . died, Abraham acquired a parcel of land for a burial place. This transaction was the first sign that a permanent transition had taken place, as people were normally buried in their ancestral homeland (cp. 49:29–50:13). In burying Sarah, Abraham detached from his just-mentioned ancestral home (where his relatives still lived, 22:20-24); his future would be in Canaan, where his descendants would realize the promise.
See how you translated the idiom before the eyes of in verse 11. Alternate translation: “in the sight of the elders of the Hittites” or “while the leaders of the Hittites watched as witnesses”
בְּכֹ֖ל בָּאֵ֥י שַֽׁעַר־עִירֽוֹ
in/on/at/with,all went_in gate city,his
For some languages it may be more natural to change the order of some of the clauses in this verse and say, “… to Abraham in front of the leaders of the Hittites who had gathered at the city gates, so that they all witnessed that the land was now Abraham’s property.” Do what is best in your language. Also, see how you translated a similar clause in verse 10. Alternate translation: “including everyone who had gathered at their city gate” or “That included everyone who had met together at their city gates.”
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.
