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.
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).
ULT And he said, “Whose daughter are you? Please tell me. Is there a place at the house of your father for us to lodge?”
UST Then he asked her, “Please tell me who your father is. Also, is there room at his house for me and my men to spend the night there?”
BSB “Whose daughter are you?” he asked. “Please tell me, is there room in your father’s house for us to spend the night?”
OEB and said, ‘Whose daughter are you? Tell me, I beg of you. Is there room in your father’s house for us to spend the night?’
WEB and said, “Whose daughter are you? Please tell me. Is there room in your father’s house for us to stay?”
NET “Whose daughter are you?” he asked. “Tell me, is there room in your father’s house for us to spend the night?”
LSV and says, “Whose daughter [are] you? Please declare to me, is the house of your father a place for us to lodge in?”
FBV Then he asked her, “Whose daughter are you? Also could you tell me, is there room in your father's house for us to spend the night?”
T4T Then he said, “Tell me whose daughter you are. Also, tell me, is there room in your father’s house for me and my men to sleep there tonight?”
LEB and said, “Please tell me, whose daughter are you? Is there a place at the house of your father for us to spend the night?”
BBE And said to her, Whose daughter are you? is there room in your father's house for us?
MOFNo MOF GEN book available
JPS and said: 'Whose daughter art thou? tell me, I pray thee. Is there room in thy father's house for us to lodge in?'
ASV and said, Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in?
DRA And he said to her: Whose daughter art thou? tell me: is there any place in thy father’s house to lodge?
YLT and saith, 'Whose daughter [art] thou? declare to me, I pray thee, is the house of thy father a place for us to lodge in?'
DBY and said, Whose daughter art thou? tell me, I pray thee. Is there room [in] thy father's house for us to lodge?
RV and said, Whose daughter art thou? tell me, I pray thee. Is there room in thy father’s house for us to lodge in?
WBS And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in?
KJB And said, Whose daughter art thou? tell me, I pray thee: is there room in thy father’s house for us to lodge in? (And said, Whose daughter art thou? tell me, I pray thee: is there room in thy/your father’s house for us to lodge in? )
BB And sayde: whose daughter art thou? tell me I pray thee: is there rowme in thy fathers house for vs to lodge in? (And said: whose daughter art thou? tell me I pray thee: is there room in thy/your fathers house for us to lodge in?)
GNV And he said, Whose daughter art thou? tell me, I pray thee, Is there roume in thy fathers house for vs to lodge in? (And he said, Whose daughter art thou? tell me, I pray thee, Is there room in thy/your fathers house for us to lodge in? )
CB and sayde: Doughter, whose art thou? tell me. Is there rowme for vs in thy fathers house to lodge in? (and said: Doughter, whose art thou? tell me. Is there room for us in thy/your fathers house to lodge in?)
WYC And he seide to hir, Whos douyter art thou? schewe thou to me, is ony place in the hows of thi fadir to dwelle? (And he said to her, Whos douyter art thou? show thou/you to me, is any place in the house of thy/your father to dwelle?)
LUT und sprach: Meine Tochter, wem gehörest du an? Das sage mir doch. Haben wir auch Raum in deines Vaters Hause zu herbergen? (and spoke: My Tochter, wem gehörest you an? The sage to_me doch. Haben wir also Raum in deines Vaters house to herbergen?)
CLV Dixitque ad eam: Cujus es filia? indica mihi, est in domo patris tui locus ad manendum? (And_he_said to eam: Cuyus you_are daughter? indica mihi, it_is in domo patris yours locus to manendum? )
BRN And he asked her, and said, Whose daughter art thou? Tell me if there is room for us to lodge with thy father.
BrLXX Καὶ ἐπηρώτησεν αὐτὴν, καὶ εἶπε, θυγάτηρ τίνος εἶ; ἀνάγγειλόν μοι, εἰ ἔστι παρὰ τῷ πατρί σου τόπος ἡμῖν του καταλῦσαι. (Kai epaʸrōtaʸsen autaʸn, kai eipe, thugataʸr tinos ei; anangeilon moi, ei esti para tōi patri sou topos haʸmin tou katalusai. )
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).
Alternate translation: “Then he said to her” or “Then he asked Rebekah,”
בַּת מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י
daughter_of who? you tell now to=me
The Hebrew text is ambiguous here. The phrase Please tell me can go: (1) with the previous question (“Whose daughter are you?”); or (2) with the following question (“Is there a place...to lodge?”). Since Abraham’s servant’s goal was to find a wife for Isaac who was one of Abraham’s relatives, the first interpretation seems most likely.
If you made your father explicit in the previous sentence, it may be more natural to refer to him with the pronoun “his” in this sentence. Alternate translation: “Also, is there enough room in his house” or “Also, does your father have any room in his house”
The pronoun us includes other servants who came with Abraham’s chief servant (as verse 32 shows). If your language has inclusive and exclusive forms of this pronoun, you should use the exclusive form here.
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.
