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).
JPSAnd his mother said unto him: 'Upon me be thy curse, my son; only hearken to my voice, and go fetch me them.'
ASVAnd his mother said unto him, Upon me be thy curse, my son; only obey my voice, and go fetch me them.
DRAAnd his mother said to him: Upon me be this curse, my son: only hear thou my voice, and go, fetch me the things which I have said.
YLTand his mother saith to him, 'On me thy disesteem, my son; only hearken to my voice, and go, take for me.'
DrbyAnd his mother said to him, On me [be] thy curse, my son! Only hearken to my voice, and go, fetch [them].
RVAnd his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them.
WbstrAnd his mother said to him, upon me be thy curse, my son; only obey my voice, and go, bring them to me.
KJB-1769And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them. (And his mother said unto him, Upon me be thy/your curse, my son: only obey my voice, and go fetch me them. )
KJB-1611And his mother said vnto him, Upon me be thy curse, my sonne: onely obey my voice, and go fetch me them. (Modernised spelling is same as from KJB-1769 above)
BshpsAnd his mother sayde vnto him, Upon me be the curse my sonne: only heare my voyce, and go and fetche me them. (And his mother said unto him, Upon me be the curse my son: only hear my voice, and go and fetche me them.)
GnvaBut his mother sayd vnto him, vpon me be thy curse, my sonne: onely heare my voyce, and go and bring me them. (But his mother said unto him, upon me be thy/your curse, my son: only hear my voice, and go and bring me them. )
CvdlThen sayde his mother vnto him: That curse be vpon me my sonne, folowe thou my voyce: go thy waye and fetch it me. (Then said his mother unto him: That curse be upon me my son, follow thou/you my voice: go thy/your way and fetch it me.)
WyclTo whom the modir seide, My sone, this cursyng be in me; oonly here thou my vois, and go, and brynge that that Y seide. (To whom the mother said, My son, this cursyng be in me; oonly here thou/you my voice, and go, and bring that that I said.)
LuthDa sprach seine Mutter zu ihm: Der Fluch sei auf mir, mein Sohn; gehorche nur meiner Stimme, gehe und hole mir. (So spoke his mother to him: The Fluch be on mir, my son; gehorche nur my Stimme, go and hole to_me.)
ClVgAd quem mater: In me sit, ait, ista maledictio, fili mi: tantum audi vocem meam, et pergens, affer quæ dixi. (Ad which mater: In me let_it_be, ait, ista maledictio, son mi: only listen vocem mine, and pergens, affer which dixi. )
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.
Alternate translation: “But his mother responded,”
עָלַ֥י קִלְלָתְךָ֖ בְּנִ֑י
on,me curse,your son,my
Make sure that your translation of your curse refers to the curse Jacob fears his father might say against him and does not sound like Jacob cursed someone. Also, for some languages it is more natural to put an address like my son first in this quote. Do what is best in your language. Alternate translation: “My son, if your father curses you, may that curse fall on me and not on 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.
