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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).
BrLXXΚαὶ ταῦτα τὰ ἔτη τῆς ζωῆς Ἰσμαὴλ, ἑκατὸν τριακονταεπτὰ ἔτη· καὶ ἐκλείπων ἀπέθανε, καὶ προσετέθη πρὸς τὸ γένος αὐτοῦ. (Kai tauta ta etaʸ taʸs zōaʸs Ismaaʸl, hekaton triakontaepta etaʸ; kai ekleipōn apethane, kai prosetethaʸ pros to genos autou. )
BrTrAnd these are the years of the life of Ismael, a hundred and thirty-seven years; and he failed and died, and was added to his [fn]fathers.
JPSAnd these are the years of the life of Ishmael, a hundred and thirty and seven years; and he expired and died; and was gathered unto his people.
ASVAnd these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost and died, and was gathered unto his people.
DRAAnd the years of Ismael’s life were a hundred and thirty-seven, and decaying he died, and was gathered unto his people.
YLTAnd these [are] the years of the life of Ishmael, a hundred and thirty and seven years; and he expireth, and dieth, and is gathered unto his people;
DrbyAnd these are the years of the life of Ishmael: a hundred and thirty-seven years; and he expired and died, and was gathered to his peoples.
RVAnd these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
WbstrAnd these are the years of the life of Ishmael; a hundred and thirty and seven years: and he expired and died, and was gathered to his people.
KJB-1769And these are the years of the life of Ishmael, an hundred and thirty and seven years: and he gave up the ghost and died; and was gathered unto his people.
KJB-1611And these are the yeeres of the life of Ishmael; an hundred and thirty and seuen yeeres: and he gaue vp the ghost and died, and was gathered vnto his people. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd these are the yeres of the lyfe of Ismael, an hundred and thirtie and seuen yere: and he waxing away, dyed, and was layed vnto his people. (And these are the years of the life of Ismael, an hundred and thirty and seven year: and he waxing away, died, and was laid unto his people.)
Gnva(And these are the yeeres of the life of Ishmael, an hundreth thirtie and seuen yeere, and he yeelded the spirit, and dyed, and was gathered vnto his people) ((And these are the years of the life of Ishmael, an hundreth thirty and seven year, and he yeelded the spirit, and died, and was gathered unto his people) )
CvdlAnd this is the age of Ismael, euen an hundreth and seuen and thirtie yeare, and he fell sicke and dyed, and was gathered vnto his people. (And this is the age of Ismael, even an hundreth and seven and thirty year, and he fell sick and died, and was gathered unto his people.)
WyclAnd the yeeris of lijf of Ismael weren maad an hundrid and seuene and thretti, and he failide, and diede, and was put to his puple. (And the yearis of life of Ismael were made an hundred and seven and thretti, and he failide, and died, and was put to his puple.)
LuthUnd das ist das Alter Ismaels: hundertundsiebenunddreißig Jahre; und nahm ab und starb und ward gesammelt zu seinem Volk. (And the is the Alter Ismaels: hundertundsiebenundthirty years; and took ab and died and what/which gesammelt to his people.)
ClVgEt facti sunt anni vitæ Ismaëlis centum triginta septem, deficiensque mortuus est, et appositus ad populum suum. (And facti are anni of_life Ismaëlis hundred triginta septem, deficiensque dead it_is, and appositus to the_people his_own. )
25:12-18 This record lists Ishmael’s descendants before tracing Isaac’s (25:19–35:29), which is in keeping with the literary arrangement of Genesis (see Genesis Book Introduction, “Summary”).
and=these two_of life Yishəmāˊēʼl/(Ishmael) hundred_of year and=thirty year and,seven years
See how you translated a similar sentence in verse 7.
וַיִּגְוַ֣ע וַיָּ֔מָת
and,breathed_~_last and=he/it_died
See how you translated exhaled in verse 8. Alternate translation: “Then Ishmael breathed out for the last time and died,” or “Then Ishmael took his final breath and died,”
וַיֵּאָ֖סֶף אֶל
and,gathered to/towards
See how you translated this phrase in verse 8. Alternate translation: “and he was taken by God to be with” or “and God took his spirit to be with the spirits of”
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.
The book of Genesis twice records the origin of the Ishmaelites, who were descended from Ishmael, the son of Abraham by Sarah’s handmaiden Hagar. Ishmael lived in the wilderness of Paran (Genesis 21:20-21), and his descendants eventually ranged from Shur near Egypt all the way around to Havilah on the Arabian peninsula (Genesis 25:12-18), as shown on this map that depicts the region around the time of the Judges. Yet the term Ishmaelite also appears to have referred in a more general sense to any of the nomadic groups that roamed the deserts of Sinai and Arabia, because the Midianites (another group descended from Abraham by his second wife Keturah; Genesis 25:1-2) are twice referred to as Ishmaelites: once when Joseph is sold to a group of Midianite traders traveling from Gilead to Egypt (Genesis 37:28-36), and again when Gideon is collecting gold earrings from the spoil taken from the Midianites (Judges 8:24). Likewise, the term Hagrites, (likely meaning those descended from Hagar), is applied at times to a tribal group that appears to have been among those descended from Ishmael, but in 1 Chronicles 27:30 the terms Ishmaelite and Hagrite are applied to two different people, indicating that the terms were not synonymous. Twelve tribes are specifically listed by Genesis as descending from Ishmael, similar to how Israel was reckoned as being comprised of twelve tribes descended from a single patriarch (Genesis 35:23-26). While some of the Ishmaelite tribes achieved political dominance during certain periods of biblical history, the twelve tribes never operated as a single, unified nation. The physical boundaries of each Ishmaelite tribe’s nomadic range is difficult to establish with much certainty, partially because nomads, by definition, continually move to new lands as needed to feed their flocks. Even so, a few clues from Scripture and other ancient sources point to the likely general range for each tribe, as shown on this map.
Nebaioth has often been speculated to be the same tribe that was later called the Nabateans, but the variance in the Hebrew spelling between the two names makes this identification unlikely. Rather, they were probably the Nabaiate of Assyrian documents, which mention them in close association with the tribe of Kedar. Nebaioth and Kedar are also mentioned together in Isaiah 60:7.
Kedar, the most prominent and powerful of the Ishmaelite tribes, lay to the southeast of Israel, and this is confirmed by Jeremiah’s comment in Jeremiah 2:10 that speaks of Cyprus and Kedar as lying on opposite sides of Israel. Kedar attained significant political strength during the ninth century B.C. until they were absorbed into the Nabatean empire in the first century B.C.
Adbeel was likely a tribe known by the Akkadians as the Idibilu, who were eventually conquered by Tiglath-pileser III of Assyria and employed to guard the approaches to Egypt’s borders.
Mibsam may be named after the word for “sweet odor,” suggesting that they may have been one of the people groups of western Arabia who produced world-renowned incense and transported it to ports along the eastern Mediterranean Sea.
Mishma may have been centered around a mountain called Jebel Mishma today.
Dumah was likely centered around the ancient Arabian city by the same name.
Massa was known to the Assyrians as Mas’a, and they were forced to pay tribute to Tiglath-pileser III. Ptolemy knew the tribe as the Masanoi and located them to the northeast of Dumah.
Hadad is somewhat unknown in ancient sources, although today there is an Arabian tribe named Hadad that are mostly Christians, and they are located throughout the Levant.
Tema was no doubt centered around the city by the same name, and it was located near the rival oasis of Dedan. King Nabonidus of Babylon made Tema his headquarters as he gained control over the other Arabian desert oases (see Jeremiah 49:28; also see “Oases of the Arabian Desert” map).
Jetur was likely located northeast of Gilead, because 1 Chronicles 5:18-22 records how the Reubenites, the Gadites, and the half-tribe of Manasseh attacked Jetur and the tribe of Naphish, captured many of them and their livestock, and occupied their territory until the time of the exile. By the time of Jesus, this tribe was known as the Itureans and had captured land just north of Israel.
Naphish was likely located just east of Gilead, because the Reubenites, the Gadites, and the half-tribe of Manasseh attacked them and the tribe of Jetur and occupied their territory until the time of the exile (1 Chronicles 5:18-22).
Kedemah may have been located near the Reubenite town of Kedemoth.
Though Scripture sometimes refers to various tribes of Ishmael as enemies of Israel (1 Chronicles 5:18-22; Psalm 83:5-8), Isaiah also prophesied to Israel of a glorious day coming when “all the flocks of Kedar shall be gathered to you, the rams of Nebaioth shall minister to you; they shall be acceptable on my altar, and I will glorify my glorious house” (Isaiah 60:7).
