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 εἰσοίσεις τῷ πατρί σου, καὶ φάγεται, ὅπως εὐλογήσῃ σε ὁ πατήρ σου πρὸ τοῦ ἀποθανεῖν αὐτόν. (Kai eisoiseis tōi patri sou, kai fagetai, hopōs eulogaʸsaʸ se ho pataʸr sou pro tou apothanein auton. )
BrTrAnd thou shalt bring them in to thy father, and he shall eat, that thy father may bless thee before he dies.
ULTThen you take it to your father, and he will eat it, so that he will bless you before his death.”
USTThen you can take the meal to your father to eat, so that he will bless you before he dies.”
BSBThen take it to your father to eat, so that he may bless you before he dies.”
OEBThen take it to him, so that he may eat, so that he may bless you before he dies.’
WEBBEYou shall bring it to your father, that he may eat, so that he may bless you before his death.”
NETThen you will take it to your father. Thus he will eat it and bless you before he dies.”
LSVand you have taken [them] to your father, and he has eaten, so that his soul blesses you before his death.”
FBVThen you take it to your father to eat, so he can bless you in the presence of the Lord before he dies.”
T4TThen you can take it to your father, in order that he can eat it, and then, before he dies, he will give his blessing to you, and not to your older brother.”
LEBThen you must take it to your father and he will eat it so that he may bless you before his death.”
BBEAnd you will take it to him, so that he may have a good meal and give you his blessing before his death.
JPSand thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.'
ASVand thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.
DRAWhich when thou hast brought in, and he hath eaten, he may bless thee before he die.
YLTand thou hast taken in to thy father, and he hath eaten, so that his soul doth bless thee before his death.
DrbyAnd thou shalt bring [it] to thy father, that he may eat, in order that he may bless thee before his death.
RVand thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death.
WbstrAnd thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death.
KJB-1769And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. (And thou/you shalt bring it to thy/your father, that he may eat, and that he may bless thee/you before his death. )
KJB-1611And thou shalt bring it to thy father, that he may eate, and that he may blesse thee, before his death. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd thou shalt bryng it to thy father that he may eate, and that he may blesse thee before his death. (Modernised spelling is same as from KJB-1769 above, apart from marking of added words (and possibly capitalisation and punctuation))
GnvaThen shalt thou bring it to thy father, and he shall eate, to the intent that he may blesse thee before his death. (Then shalt thou/you bring it to thy/your father, and he shall eat, to the intent that he may bless thee/you before his death. )
Cvdlthis shalt thou brynge in vnto thy father, that he maye eate, that he maye blesse the before his death. (this shalt thou/you bring in unto thy/your father, that he may eat, that he may bless the before his death.)
Wycland that whanne thow hast brouyt in tho metis, and he hath ete, he blesse thee bifore that he die. (and that when thow hast brought in those metis, and he hath/has eat, he bless thee/you before that he die.)
LuthDas sollst du deinem Vater hineintragen, daß er esse, auf daß er dich segne vor seinem Tode. (The should you your father hineintragen, that he eat, on that he you/yourself segne before/in_front_of his Tode.)
ClVgquas cum intuleris, et comederit, benedicat tibi priusquam moriatur. (quas when/with intuleris, and comederit, benelet_him_say to_you first/beforequam moriatur. )
27:1-40 Jacob got his father Isaac’s blessing through deception. In this story, an entire family tries to carry out their responsibilities by physical means rather than by faith. Faith would have provided Rebekah and Jacob a more honorable solution to the crisis.
See how you translated will bless in verses 4 and 7. Alternate translation: “so that he will eat it, and then before he dies, he will ask Yahweh to prosper you.”
While Isaac’s family was at Beersheba, Jacob stole Esau’s birthright, and Esau made plans to kill Jacob once his father had passed away. When Rebekah found out about Esau’s plan, she told Jacob to flee to her family in Paddan-aram (also called Aram-naharaim, meaning “Aram of the two rivers”) and garnered Isaac’s support by telling him that she was concerned that Jacob might marry one of the local Canaanite woman. So Isaac sent Jacob to Paddan-aram to find a wife there, much like Abraham had sent his servant Eleazar to this area to find a wife for Isaac (Genesis 24:10). Jacob left Beersheba and headed for Haran in Paddan-aram, and as night fell he stopped at a town called Luz. There he slept with his head resting on a stone and dreamed of a staircase to heaven with angels ascending and descending it. The Lord also spoke to him and reaffirmed his promise to give Canaan to his descendants. The Lord also promised to bring Jacob back to Canaan from Haran. When Jacob woke from his sleep, he declared the place to be the house of God and renamed it Bethel (meaning, “house of God”). Later Bethel appears to have served as an early location of the Ark of the Covenant in the Promised Land (Judges 20; see “The Ark of the Covenant in the Promised Land” map). From Bethel Jacob continued on to the general area of Haran, likely following the same route in reverse that he followed upon his return journey to Canaan from Haran (Genesis 31-35). Sometime before Jacob returned, however, Esau moved away from Canaan and settled in Seir (Genesis 32:3; 36:1-8; ; see “Edom and the Land of Seir” map).
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.
