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.
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 ἐκλείπων ἀπέθανεν Ἁβραὰμ ἐν γήρᾳ καλῷ πρεσβύτης, καὶ πλήρης ἡμερῶν, καὶ προσετέθη πρὸς τὸν λαὸν αὐτοῦ. (Kai ekleipōn apethanen Habraʼam en gaʸra kalōi presbutaʸs, kai plaʸraʸs haʸmerōn, kai prosetethaʸ pros ton laon autou. )
BrTrAnd Abraam failing died in a good old age, an old man and full of days, and was added to his people.
ULTThen Abraham exhaled and died at a good old age, elderly and full, and he was gathered to his people.
USTThen he took his last breath and died at a very old age. After he had lived a long and satisfying life, he joined his ancestors who had already died.
BSBAnd at a ripe old age he breathed his last and died, old and contented, and was gathered to his people.
OEBwhen he breathed his last, dying in a good old age, old and satisfied with living, and was gathered to his forefathers.
WEBBEAbraham gave up his spirit, and died at a good old age, an old man, and full of years, and was gathered to his people.
JPSAnd Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people.
ASVAnd Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.
DRAAnd decaying he died in a good old age, and having lived a long time, and being full of days: and was gathered to his people.
YLTand Abraham expireth, and dieth in a good old age, aged and satisfied, and is gathered unto his people.
DrbyAnd Abraham expired and died in a good old age, old and full [of days]; and was gathered to his peoples.
RVAnd Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
WbstrThen Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people.
KJB-1769Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.
KJB-1611Then Abraham gaue vp the ghost, and died in a good old age, an old man, and full of yeeres, and was gathered to his people. (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
BshpsAnd then Abraham waxyng away, dyed in a lustie age, beyng an olde man, when he had liued ynough, and was gathered to his people. (And then Abraham waxyng away, died in a lustie age, being an old man, when he had lived enough, and was gathered to his people.)
GnvaThen Abraham yeelded the spirit, and died in a good age, an olde man, and of great yeeres, and was gathered to his people. (Then Abraham yeelded the spirit, and died in a good age, an old man, and of great years, and was gathered to his people. )
Cvdland fell sicke and dyed in a good age, whan he was olde, & had lyued ynough and was gathered vnto his people. (and fell sick and died in a good age, when he was old, and had lyued enough and was gathered unto his people.)
Wycland he failide, and diede in good eelde, and of greet age, and ful of daies, and he was gaderid to his puple. (and he failide, and diede in good eelde, and of great age, and full of days, and he was gathered to his puple.)
LuthUnd nahm ab und starb in einem ruhigen Alter, da er alt und lebenssatt war, und ward zu seinem Volk gesammelt. (And took ab and died in one ruhigen Alter, there he old and lifessatt was, and what/which to his people gesammelt.)
ClVgEt deficiens mortuus est in senectute bona, provectæque ætatis et plenus dierum: congregatusque est ad populum suum.[fn] (And deficiens dead it_is in senectute bona, provectæque ætatis and plenus dierum: congregatusque it_is to the_people his_own. )
25.8Et deficiens mortuus est in senectute bona, provectæque ætatis, et plenus dierum, congregatusque est ad populum suum. Et sepelierunt eum, etc. HIERON. male in LXX additum est: Deficiens mortuus est Abraham, quia non convenit Abrahæ deficere vel minui. Illud quoque quod posuimus in senectute bona senex et plenius in Græcis codicibus ponitur, plenus dierum; quod cum sensum videatur exponere, eo quod luce et diei operibus plenus occubuerit, magis tamen ad anagogen facit, si simpliciter ponatur plenus. Glossa Græca. Ecce Moses vitam venturi sæculi novit, nemo enim his qui non sunt, apponi potest.
25.8And deficiens dead it_is in senectute bona, provectæque ætatis, and plenus dierum, congregatusque it_is to the_people his_own. And they_buried him, etc. HIERON. male in LXX additum it_is: Deficiens dead it_is Abraham, because not/no convenit Abrahæ deficere or minui. Illud too that posuimus in senectute good senex and plenius in Græcis codicibus putsur, plenus dierum; that when/with sensum videatur exponere, eo that luce and diei operibus plenus occubuerit, magis tamen to anagogen facit, when/but_if simpliciter ponatur plenus. Glossa Græca. Behold Moses life venturi sæculi novit, nemo because his who not/no are, apponi potest.
The idiom full refers to a long life that was blessed by God. Consider what is the best way to translate this idiom in your language. Also consider whether or not it is better in your language to begin a new sentence here. Alternate translation: “an old man who had lived a full life, and” or “After he had lived a long and blessed life,”
The phrase gathered to his people is a euphemism that refers to dying but also implies that God took his spirit to be with his ancestors who had already died. It is best to translate this phrase fairly literally since it teaches about life after death. Alternate translation: “he was taken by God to be with” or “God took his spirit to be with”
Make sure your translation of this phrase does not sound like these ancestors were still alive. They had already died before Abraham died. Alternate translation: “his relatives who had already died.” or “his ancestors who had gone before him.” or “his deceased relatives.”
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).
