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, red:negative.
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).
BrLXXἈλλʼ εἰς τὸν οἶκον τοῦ πατρός μου πορεύσῃ, καὶ εἰς τὴν φυλήν μου, καὶ λήψῃ γυναῖκα τῷ υἱῷ μου ἐκεῖθεν. (Allʼ eis ton oikon tou patros mou poreusaʸ, kai eis taʸn fulaʸn mou, kai laʸpsaʸ gunaika tōi huiōi mou ekeithen. )
BrTrBut thou shalt go to the house of my father, and to my tribe, and thou shalt take thence a wife for my son.
ULTbut rather you must go to the house of my father, and to my clan, and take a wife for my son.’
USTRather, go to my father’s family, to my own relatives, and find a wife for my son from among them.’
BSBbut you shall go to my father’s house and to my kindred to take a wife for my son.’
OEBbut go to my father’s home and to my relatives and there find a wife for my son.”
WEBBEbut you shall go to my father’s house, and to my relatives, and take a wife for my son.’
JPSBut thou shalt go unto my father's house, and to my kindred, and take a wife for my son.
ASVbut thou shalt go unto my father’s house, and to my kindred, and take a wife for my son.
DRABut thou shalt go to my father’s house, and shalt take a wife of my own kindred for my son:
YLTIf not — unto the house of my father thou dost go, and unto my family, and thou hast taken a wife for my son.
Drbybut thou shalt by all means go to my father's house and to my family, and take a wife for my son.
RVbut thou shalt go unto my father’s house, and to my kindred, and take a wife for my son.
WbstrBut thou shalt go to my father's house, and to my kindred, and take a wife for my son.
KJB-1769But thou shalt go unto my father’s house, and to my kindred, and take a wife unto my son. (But thou/you shalt go unto my father’s house, and to my kindred, and take a wife unto my son. )
KJB-1611But thou shalt goe vnto my fathers house, and to my kinred, and take a wife vnto my sonne. (But thou/you shalt go unto my fathers house, and to my kinred, and take a wife unto my son.)
BshpsBut thou shalt go vnto my fathers house, and to my kinred, and take a wife vnto my sonne. (But thou/you shalt go unto my fathers house, and to my kinred, and take a wife unto my son.)
GnvaBut thou shalt go vnto my fathers house and to my kinred, and take a wife vnto my sonne. (But thou/you shalt go unto my fathers house and to my kinred, and take a wife unto my son. )
Cvdlbut go yi waye to my fathers house and to myne owne kynred, and there take a wyfe for my sonne. (but go yi way to my fathers house and to mine own kynred, and there take a wife for my son.)
Wyclbut thou schalt go to the hous of my fadir, and of myn kynrede thou schalt take a wijf to my sone. (but thou/you shalt go to the house of my father, and of mine kynrede thou/you shalt take a wife to my sone.)
Luthsondern zeuch hin zu meines Vaters Hause und zu meinem Geschlecht; daselbst nimm meinem Sohn ein Weib. (rather zeuch there to my father house and to my Geschlecht; there nimm my son a woman.)
ClVgsed ad domum patris mei perges, et de cognatione mea accipies uxorem filio meo. (sed to home of_the_father my/mine perges, and about cognatione mea accipies wife filio meo. )
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).
Consider whether or not it is more natural in your language to begin a new sentence here. After you translate a section, it is a good habit to read through it at normal speed as you pay attention to where it is best to begin new sentences so that sentences and paragraphs flow well and it is easy for people to read. Alternate translation: “Instead,”
אֶל בֵּית אָבִ֛י תֵּלֵ֖ךְ
to/towards house_of father's,my go
See how you translated house of my father in verse 7.
וְלָקַחְתָּ֥ אִשָּׁ֖ה לִבְנִֽי
and,take woman/wife for,son,my
Alternate translation: “and find a wife from among them for my son to marry.”
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.
