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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).
BrLXXἘπέδραμε δὲ ὁ παῖς εἰς συνάντησιν αὐτῆς, καὶ εἶπε, Πότισόν με μικρὸν ὕδωρ ἐκ τῆς ὑδρίας σου. (Epedrame de ho pais eis sunantaʸsin autaʸs, kai eipe, Potison me mikron hudōr ek taʸs hudrias sou. )
BrTrAnd the servant ran up to meet her, and said, Give me a little water to drink out of thy pitcher;
ULTThen the servant ran to meet her and said, “Please let me drink a little water from your jar.”
USTThen Abraham’s servant ran to meet her and said to her, “Please let me have a little water to drink from your jug.”
BSB § So the servant ran to meet her and said, “Please let me have a little water from your jar.”
OEBThen the servant ran to meet her and said, ‘Please let me drink a little water from your jar.’
WEBBEThe servant ran to meet her, and said, “Please give me a drink, a little water from your pitcher.”
JPSAnd the servant ran to meet her, and said: 'Give me to drink, I pray thee, a little water of thy pitcher.'
ASVAnd the servant ran to meet her, and said, Give me to drink, I pray thee, a little water from thy pitcher.
DRAAnd the servant ran to meet her, and said: Give me a little water to drink of thy pitcher.
YLTAnd the servant runneth to meet her, and saith, 'Let me swallow, I pray thee, a little water from thy pitcher;'
DrbyAnd the servant ran to meet her, and said, Let me, I pray thee, sip a little water out of thy pitcher.
RVAnd the servant ran to meet her, and said, Give me to drink, I pray thee, a little water of thy pitcher.
WbstrAnd the servant ran to meet her, and said, Let me, I pray thee, drink a little water from thy pitcher.
KJB-1769And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. (And the servant ran to meet her, and said, Let me, I pray thee/you, drink a little water of thy/your pitcher. )
KJB-1611And the seruant ranne to meete her, and said, Let mee (I pray thee) drinke a little water of thy pitcher. (And the servant ran to meet her, and said, Let me (I pray thee/you) drink a little water of thy/your pitcher.)
BshpsAnd the seruaunt runnyng to meete her, sayde: let me I pray thee drinke a litle water of thy pitcher. (And the servant running to meet her, said: let me I pray thee/you drink a little water of thy/your pitcher.)
GnvaThen the seruant ranne to meete her, and said, Let me drinke, I pray thee, a litle water of thy pitcher. (Then the servant ran to meet her, and said, Let me drink, I pray thee/you, a little water of thy/your pitcher. )
CvdlThen ranne the seruaunt to mete her, and sayde: Let me drynke a litle water out of yi pitcher. (Then ran the servant to meet her, and said: Let me drink a little water out of yi pitcher.)
WycAnd the seruaunt mette hir, and seide, Yyue thou to me a litil of the watir of thi pot to drynke. (And the servant mette her, and said, Yyue thou/you to me a little of the water of thy/your pot to drink.)
LuthDa lief ihr der Knecht entgegen und sprach: Laß mich ein wenig Wassers aus deinem Kruge trinken. (So ran you/their/her the/of_the Knecht entgegen and spoke: Let me a wenig waters out_of your Kruge drink.)
ClVgOccurritque ei servus, et ait: Pauxillum aquæ mihi ad bibendum præbe de hydria tua.[fn] (Occurritque to_him servus, and he_said: Pauxillum awhich to_me to bibendum præbe about hydria your. )
24.17Occurritque ei servus, et ait: Pauxillum, etc. GREG. Allegorice. Omnis prædicator animam auditoris sitit, ideo servus petit, Rebecca potum tribuit: quia electorum Ecclesia desiderio prædicatorum ex virtute suæ fidei satisfacit. Quæ enim Deum, quem audit, confitetur, prædicatori aquam refectionis et refrigerii offert. Et notandum quod hydriam ab humero inclinans posuit, quia illa confessio placida est quæ a bono opere procedit. Vel aquam præbuit, quia in eo quod credidit, vacua non remansit. Mox enim prædicavit quod audivit, et dicendo multos ex se prædicatores protulit. Aqua enim in hydria, scientia prædicationis in mensura. Studet enim non plus sapere quam oportet sapere. Hydria in ulna, mensura prædicationis in opere. Nec solum omnibus comitibus ejus, sed et camelis potum præbet, quia verbum vitæ non solum prudentibus, sed etiam stultis prædicatur. Rom. 1: Sapientibus et insipientibus debitor sum. Vel aqua etiam jumentis datur, cum cura carnis quomodo sit habenda disponitur, ut ex voluptate non impendatur, et ex necessitate non negetur; unde Rom. 13: Carnis curam ne feceritis in desideriis; et Ephes. 5: Nemo enim unquam carnem suam odio habuit.
24.17Occurritque to_him servus, and he_said: Pauxillum, etc. GREG. Allegorice. Everyone prælet_him_sayor animam auditoris sitit, ideo servus petit, Rebecca potum tribuit: because electorum Ecclesia desiderio prælet_him_sayorum from virtute suæ of_faith satisfacit. Quæ because God, which audit, confitetur, prælet_him_sayori waterm refectionis and refrigerii offert. And notandum that hydriam away humero inclinans posuit, because that confessio placida it_is which from bono opere procedit. Vel waterm præbuit, because in eo that credidit, vacua not/no remansit. Mox because prædicavit that audivit, and dicendo multos from se prælet_him_sayores protulit. Aqua because in hydria, scientia prælet_him_sayionis in mensura. Studet because not/no plus sapere how oportet sapere. Hydria in ulna, mensura prælet_him_sayionis in opere. Nec solum to_all comitibus his, but and camelis potum præbet, because the_word of_life not/no solum prudentibus, but also stultis prælet_him_sayur. Rom. 1: Sapientibus and insipientibus debitor sum. Vel water also yumentis datur, when/with cura carnis how let_it_be habenda disponitur, as from voluptate not/no impendatur, and from necessitate not/no negetur; whence Rom. 13: Carnis curam not feceritis in desideriis; and Ephes. 5: Nemo because unquam carnem his_own odio habuit.
24:1-67 Isaac’s marriage to Rebekah ensured that God’s plan would continue into the next generation. God showed covenant faithfulness by working through his faithful people (24:12, 27, 49).
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.
