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Gen Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36 C37 C38 C39 C40 C41 C42 C43 C44 C45 C46 C47 C48 C49 C50
Gen 27 V1 V3 V5 V7 V9 V11 V13 V15 V17 V19 V21 V23 V25 V27 V29 V31 V33 V35 V37 V39 V41 V43 V45
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=clear Importance=normal (All still tentative.)
OET (OET-RV) What if my father touches me? Then he’ll think of me as a deceiver and he’ll curse me rather than bless me.”
OET-LV Perhaps feel_me father_my and_I_will_be in/on/at/with_eyes_him as_deceiver and_bring on_myself a_curse and_not a_blessing.
UHB אוּלַ֤י יְמֻשֵּׁ֨נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה׃ ‡
(ʼūlay yəmushshēnī ʼāⱱiy vəhāyitī ⱱəˊēynāyv kimətaˊtēˊa vəhēⱱēʼtiy ˊālay qəlālāh vəloʼ ⱱərākāh.)
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).
BrLXX Μή ποτε ψηλαφήσῃ με ὁ πατὴρ, καὶ ἔσομαι ἐναντίον αὐτοῦ ὡς καταφρονῶν, καὶ ἐπάξω ἐπʼ ἐμαυτὸν κατάραν, καὶ οὐκ εὐλογίαν.
(Maʸ pote psaʸlafaʸsaʸ me ho pataʸr, kai esomai enantion autou hōs katafronōn, kai epaxō epʼ emauton kataran, kai ouk eulogian. )
BrTr Peradventure my father may feel me, and I shall be before him as one ill-intentioned, and I shall bring upon me a curse, and not a blessing.
ULT Suppose my father touches me? Then I will be in his eyes as a deceiver, and I will bring a curse on me and not a blessing.”
UST What if my father feels my skin? He will recognize me and realize that I am trying to deceive him. Then he will curse me instead of blessing me.”
BSB What if my father touches me? Then I would be revealed to him as a deceiver, and I would bring upon myself a curse rather than a blessing.”
OEB Perhaps my father will touch me; then I will appear to him to be a deceiver, and I will bring blame upon me and not a blessing.’
WEBBE What if my father touches me? I will seem to him as a deceiver, and I would bring a curse on myself, and not a blessing.”
WMBB (Same as above)
NET My father may touch me! Then he’ll think I’m mocking him and I’ll bring a curse on myself instead of a blessing.”
LSV it may be my father feels me, and I have been in his eyes as a deceiver, and have brought on me disapproval, and not a blessing”;
FBV Maybe my father will notice when he touches me. Then it will look like I'm deceiving him and I'll bring a curse down on myself instead of a blessing.”
T4T What will happen if my father touches me? He will realize that I am tricking him, and as a result ◄I will be cursed/he will say that God will do bad things to► me, not a blessing!”
LEB Perhaps my father will feel me and I will be in his eyes as a mocker, and he will bring upon me a curse and not a blessing.”
BBE If by chance my father puts his hand on me, it will seem to him that I am tricking him, and he will put a curse on me in place of a blessing.
Moff No Moff GEN book available
JPS My father peradventure will feel me, and I shall seem to him as a mocker; and I shall bring a curse upon me, and not a blessing.'
ASV My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
DRA If my father shall feel me, and perceive it, I fear lest he will think I would have mocked him, and I shall bring upon me a curse instead of a blessing.
YLT it may be my father doth feel me, and I have been in his eyes as a deceiver, and have brought upon me disesteem, and not a blessing;'
Drby My father perhaps will feel me, and I shall be in his sight as one who mocks [him], and I shall bring a curse on me, and not a blessing.
RV My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
Wbstr My father perhaps will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
KJB-1769 My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.
KJB-1611 My father peraduenture will feele me, and I shall seeme to him as a deceiuer, and I shall bring a curse vpon me, and not a blessing.
(My father peraduenture will feele me, and I shall seem to him as a deceiver, and I shall bring a curse upon me, and not a blessing.)
Bshps My father shall peraduenture feele mee, and I shall seeme vnto hym as though I went about to begyle hym, and so shall I bryng a curse vpon me, and not a blessyng.
(My father shall peraduenture feele me, and I shall seem unto him as though I went about to begyle him, and so shall I bring a curse upon me, and not a blessing.)
Gnva My father may possibly feele me, and I shall seem to him to be a mocker: so shall I bring a curse vpon me, and not a blessing.
(My father may possibly feele me, and I shall seem to him to be a mocker: so shall I bring a curse upon me, and not a blessing. )
Cvdl then might my father peraduenture fele me, and I shulde seme vnto him as though I begyled him, and so brynge a curse vpon me and not a blessynge.
(then might my father peraduenture fele me, and I should seem unto him as though I beguiled him, and so bring a curse upon me and not a blessing.)
Wyc Y drede lest he gesse that Y wolde scorne him, and lest he brynge in cursyng on me for blessyng.
(I dread lest he gesse that I would scorne him, and lest he bring in cursyng on me for blessing.)
Luth so möchte vielleicht mein Vater mich begreifen, und würde vor ihm geachtet, als ob ich ihn betrügen wollte, und brächte über mich einen Fluch und nicht einen Segen.
(so möchte vielleicht my father me begreifen, and würde before/in_front_of him geachtet, als ob I him/it betrügen wanted, and brächte above me a Fluch and not a blessing.)
ClVg si attrectaverit me pater meus, et senserit, timeo ne putet me sibi voluisse illudere, et inducam super me maledictionem pro benedictione.
(si attrectaverit me father mine, and senserit, timeo not putet me sibi voluisse illudere, and inducam over me maledictionem for benedictione. )
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.
אוּלַ֤י
perhaps
Alternate translation: “What would happen if” or “I am afraid of what will happen if”
יְמֻשֵּׁ֨נִי֙ אָבִ֔י
feel,me father,my
If this sentence is translated as a statement, you could end it with a period or an exclamation point to show that Jacob is worried. Alternate translation: “my father feels my arms”
Note 1 topic: figures-of-speech / hypo
וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ
and=I_will_be in/on/at/with,eyes,him as,deceiver
Make sure that your translation of verse 12 describes a hypothetical situation, not something that had happened yet. Some languages have a special verb form (such as “would”) to communicate this. Alternate translation: “Certainly he would recognize me and know that I am trying to trick him.”
וְהֵבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה
and,bring on,myself curse and=not blessing
Alternate translation: “Then I would cause myself to be cursed instead of blessed.”
Genesis 21-35
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.
Genesis 26:23-29:1
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).