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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 λαβοῦσα Ῥεβέκκα τὴν στολὴν Ἡσαῦ τοῦ υἱοῦ αὐτῆς τοῦ πρεσβυτέρου τὴν καλὴν, ἣ ἦν παρʼ αὐτῇ ἐν τῷ οἴκῳ, ἐνέδυσεν αὐτὴν Ἰακὼβ τὸν υἱὸν αὐτῆς τὸν νεώτερον. (Kai labousa Ɽebekka taʸn stolaʸn Haʸsau tou huiou autaʸs tou presbuterou taʸn kalaʸn, haʸ aʸn parʼ autaʸ en tōi oikōi, enedusen autaʸn Yakōb ton huion autaʸs ton neōteron. )
BrTrAnd Rebecca having taken the fine raiment of her elder son Esau which was with her in the house, put it on Jacob her younger son.
ULTThen Rebekah took the best clothes of Esau her older son that were with her in the house and put them on Jacob her younger son.
USTShe also got her older son Esau’s finest clothes that she had in the house and had her younger son Jacob put them on.
BSBAnd Rebekah took the finest clothes in the house that belonged to her older son Esau, and she put them on her younger son Jacob.
OEBRebekah also took the fine clothes of her older son Esau, which she had with her in the tent, and put them on her younger son Jacob.
WEBBERebekah took the good clothes of Esau, her elder son, which were with her in the house, and put them on Jacob, her younger son.
KJB-1611[fn]And Rebekah tooke goodly raiment of her eldest sonne Esau, which were with her in the house, and put them vpon Iacob her yonger sonne: (And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Yacob her yonger son:)
BshpsAnd Rebecca fet goodly rayment of her eldest sonne Esau, whiche were in the house with her, and put them vpon Iacob her younger sonne: (And Rebecca fetched goodly rayment of her eldest son Esau, which were in the house with her, and put them upon Yacob her younger son:)
GnvaAnd Rebekah tooke faire clothes of her elder sonne Esau, which were in her house, and clothed Iaakob her yonger sonne: (And Rebekah took fair clothes of her elder son Esau, which were in her house, and clothed Yacob her yonger son: )
Cvdland toke Esaus hir elder sonnes costly rayment (which she had with her in ye house) and put them vpon Iacob hir yonger sonne. (and took Esaus her elder sons costly rayment (which she had with her in ye/you_all house) and put them upon Yacob her yonger son.)
Wycand sche clothide Jacob in ful goode clothis of Esau, whiche sche hadde at home anentis hir silf. (and she clothide Yacob in full goode clothes of Esau, which she had at home anentis her self.)
Luthund nahm Esaus, ihres größern Sohnes, köstliche Kleider, die sie bei sich im Hause hatte, und zog sie Jakob an, ihrem kleinem Sohn; (and took Esaus, ihres größern sones, köstliche Kleider, the they/she/them at itself/yourself/themselves in_the house had, and pulled they/she/them Yakob an, their kleinem son;)
ClVgEt vestibus Esau valde bonis, quas apud se habebat domi, induit eum:[fn] (And vestibus Esau valde bonis, which apud se had domi, induit eum: )
27.15Et vestibus Esau, etc. HIER. In hoc loco tradunt Hebræi primogenitos functos officio sacerdotum, et habuisse vestimentum sacerdotale, quo induti victimas offerebant, antequam Aaron in sacerdotium eligeretur.
27.15And vestibus Esau, etc. HIER. In this instead tradunt Hebræi primogenitos functos officio sacerdotum, and habuisse vestimentum sacerdotale, quo induti victimas offerebant, before Aaron in sacerdotium eligeretur.
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.
Your translation should not sound like Rebekah dressed Jacob herself as if he were a little child. She probably gave him the clothes and asked him to put them on himself. Alternate translation: “and gave them to her younger son Jacob to put on.”
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.
Jacob Goes to Paddan-Aram
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).
