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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)asking the slave, “Who’s that man in the field who is coming to meet us?” ¶ “He’s my master,” the slave replied, so she took the veil and covered herself.
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).
BrLXXΚαὶ εἶπε τῷ παιδὶ, τίς ἐστιν ὁ ἄνθρωπος ἐκεῖνος ὁ πορευόμενος ἐν τῷ πεδίῳ εἰς συνάντησιν ἡμῖν; εἶπε δὲ ὁ παῖς, οὗτός ἐστιν ὁ κύριός μου· ἡ δὲ λαβοῦσα τὸ θέριστρον, περιεβάλετο. (Kai eipe tōi paidi, tis estin ho anthrōpos ekeinos ho poreuomenos en tōi pediōi eis sunantaʸsin haʸmin; eipe de ho pais, houtos estin ho kurios mou; haʸ de labousa to theristron, periebaleto. )
BrTrand said to the servant, Who is that man that walks in the plain to meet us? And the servant said, This is my master; and she took her veil and covered herself.
ULTand she said to the servant, “Who is that man in the field who is coming to meet us?” And the servant said, “He is my master.” So she took the veil and covered herself.
USTand asked Abraham’s servant, “Who is that man in the field who is walking this way to greet us?” The servant answered her, “He is my master Isaac.” So she covered her face with a veil to show modesty.
BSBand asked the servant, “Who is that man in the field coming to meet us?” § “It is my master,” the servant answered. So she took her veil and covered herself.
OEBand said to the servant, ‘Who is this man walking in the field to meet us?’ When the servant said, ‘It is my master,’ she took her veil and covered her face.
WEBBEShe said to the servant, “Who is the man who is walking in the field to meet us?” ¶ The servant said, “It is my master.” ¶ She took her veil, and covered herself.
NETand asked Abraham’s servant, “Who is that man walking in the field toward us?” “That is my master,” the servant replied. So she took her veil and covered herself.
LSVand she says to the servant, “Who [is] this man who is walking in the field to meet us?” And the servant says, “It [is] my lord”; and she takes the veil, and covers herself.
FBVShe asked the servant, “Who is this walking through the fields to meet us?” ¶ “He's my master, Isaac,”[fn] he replied. So she put on her veil to cover herself.
24:65Isaac is not specifically identified in the text here, however the servant simply says, “He's my master,” which would normally mean Abraham.
T4Tand asked the servant, “Who is that man who is approaching?” The servant replied, “That is Isaac, my master, the man you will be marrying.” So she took her veil and covered her face, which was the custom for a woman who was about to be married.
LEBAnd she said to the servant, “Who is this man walking around in the field to meet us?” And the servant said, “That is my master.” And she took her[fn] veil and covered herself.
BBEAnd said to the servant, Who is that man coming to us through the field? And the servant said, It is my master: then she took her veil, covering her face with it.
JPSAnd she said unto the servant: 'What man is this that walketh in the field to meet us?' And the servant said: 'It is my master.' And she took her veil, and covered herself.
ASVAnd she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my master: and she took her veil, and covered herself.
DRAAnd said to the servant: Who is that man who cometh towards us along the field? And he said to her: That man is my master. But she quickly took her cloak, and covered herself.
YLTand she saith unto the servant, 'Who [is] this man who is walking in the field to meet us?' and the servant saith, 'It [is] my lord;' and she taketh the veil, and covereth herself.
DrbyAnd she had said to the servant, Who is the man that is walking in the fields to meet us? And the servant said, That is my master! Then she took the veil, and covered herself.
RVAnd she said unto the servant, What man is this that walketh in the field to meet us? And the servant said, It is my master: and she took her veil, and covered herself.
WbstrFor she had said to the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail and covered herself.
KJB-1769For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. (For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a veil, and covered herself. )
KJB-1611For she had said vnto the seruant, What man is this that walketh in the field to meet vs? and the seruant had said, It is my master: therefore shee tooke a vaile and couered her selfe. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
Bshps(For she said vnto the seruaunt: what man is this, that commeth walkyng against vs in the fielde? And the seruaunt sayd, it is my maister): therfore she toke her vayle and couered her. ((For she said unto the servant: what man is this, that cometh/comes walkyng against us in the field? And the servant said, it is my master): therefore she took her veil and covered her.)
Gnva(For shee had sayde to the seruant, Who is yonder man, that commeth in the fielde to meete vs? and the seruant had said, It is my master) So she tooke a vaile, and couered her. ((For she had said to the servant, Who is yonder man, that cometh/comes in the field to meet us? and the servant had said, It is my master) So she took a veil, and covered her. )
Cvdland sayde vnto ye seruaunt: What man is this, that commeth agaynst vs in the felde? The seruaut sayde: The same is my master. Then toke she hir cloke, and put it aboute her. (and said unto ye/you_all servant: What man is this, that cometh/comes against us in the field? The servant said: The same is my master. Then took she her cloke, and put it about her.)
Wycland seide to the child, Who is that man that cometh bi the feeld in to the metyng of vs? And the child seide to hir, He is my lord. And sche took soone a mentil, and hilide hir. (and said to the child, Who is that man that cometh/comes by the field in to the meeting of us? And the child said to her, He is my lord. And she took soon a mentil, and hilide her.)
Luthund sprach zu dem Knecht: Wer ist der Mann, der uns entgegenkommt auf dem Felde? Der Knecht sprach: Das ist mein Herr. Da nahm sie den Mantel und verhüllete sich. (and spoke to to_him Knecht: Who is the/of_the Mann, the/of_the us/to_us/ourselves entgegenkommt on to_him Felde? The Knecht spoke: The is my Lord. So took they/she/them the Mantel and verhüllete itself/yourself/themselves.)
ClVget ait ad puerum: Quis est ille homo qui venit per agrum in occursum nobis? Dixitque ei: Ipse est dominus meus. At illa tollens cito pallium, operuit se.[fn] (and he_said to puerum: Who it_is ille human who he_came through agrum in occursum nobis? And_he_said ei: Exactly_that it_is dominus meus. At that tollens cito pallium, operuit se. )
24.65Quis est ille homo, etc. GREG. apud Paterium. Rebecca viso Isaac, quis sit, requisito puero, cognoscit: quia Ecclesia per prophetarum et apostolorum dicta, quid de Christo credere debeat, intelligit. Quæ se mox pallio cooperuit, quia quanto Christi mysteria penetrat, tanto de anteacta vita confunditur. Unde infirmitatem suam pallio operire nititur; et quæ prius in camelo libere gestatur, descendens verecundia tegitur, cui quasi verecundius dicitur: Quem enim fructum habuisti tunc in illis in quibus nunc erubescis? At illa, etc. HIERON. Alia editio, teristrum, quod etiam nunc genus est Arabici vestimenti quo mulieres provinciæ illius velantur.
24.65Who it_is ille homo, etc. GREG. apud Paterium. Rebecca viso Isaac, who/any let_it_be, requisito puero, cognoscit: because Ecclesia through prophetarum and apostolorum dicta, quid about Christo credere debeat, intelligit. Quæ se mox pallio cooperuit, because quanto of_Christ mysteria penetrat, tanto about anteacta vita confunditur. Unde infirmitatem his_own pallio operire nititur; and which first/before in camelo libere gestatur, descendens verecundia tegitur, cui as_if verecundius it_is_said: Quem because fructum habuisti tunc in illis in to_whom now erubescis? At illa, etc. HIERON. Alia editio, teristrum, that also now genus it_is Arabici vestimenti quo mulieres provinciæ illius velantur.
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).
who? the=man that the,walking in_the=field to,meet,us
Alternate translation: “Who is that man walking towards us in the field?”
וַיֹּ֥אמֶר הָעֶ֖בֶד ה֣וּא אֲדֹנִ֑י
and=he/it_said the,servant he/it my=master
Abraham and Isaac were both the servant’s masters, especially since Abraham had already given Isaac all of his possessions (verse 36), which included his servants. Consider again how you translated “master/owner” throughout chapter 24.
In that culture a bride-to-be wore a large veil to cover her entire body, especially her face, to show modesty and submission to her husband. Alternate translation: “So she took her veil and covered her face with it to show modesty.” or “So she covered herself with her veil to show modesty.”
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.
