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, 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).
BrLXXΚαὶ εἶπεν, ἰδοὺ γεγήρακα, καὶ οὐ γινώσκω τὴν ἡμέραν τῆς τελευτῆς μου. (Kai eipen, idou gegaʸraka, kai ou ginōskō taʸn haʸmeran taʸs teleutaʸs mou. )
BrTrAnd he said, Behold, I am grown old, and know not the day of my death.
ULTThen he said, “Behold, please, I am old; I do not know the day of my death.
USTThen Isaac told him, “Please listen closely: I am an old man nowand I do not know when I will die.
BSB § “Look,” said Isaac, “I am now old, and I do not know the day of my death.
OEBIsaac said, ‘See, I am old and do not know how soon I may die.
WEBBEHe said, “See now, I am old. I don’t know the day of my death.
JPSAnd he said: 'Behold now, I am old, I know not the day of my death.
ASVAnd he said, Behold now, I am old, I know not the day of my death.
DRAAnd his father said to him: Thou seest that I am old, and know not the day of my death.
YLTAnd he saith, 'Lo, I pray thee, I have become aged, I have not known the day of my death;
DrbyAnd he said, Behold now, I am become old; I know not the day of my death.
RVAnd he said, Behold now, I am old, I know not the day of my death.
WbstrAnd he said, Behold now, I am old, I know not the day of my death:
KJB-1769And he said, Behold now, I am old, I know not the day of my death:
KJB-1611And he said, Behold now, I am old, I know not the day of my death. (Same as from KJB-1769 above, apart from punctuation)
BshpsAnd he sayde: Beholde, I am nowe olde, and knowe not the daye of my death. (And he said: Behold, I am now old, and know not the day of my death.)
GnvaThen he sayd, Beholde, I am nowe olde, and knowe not the day of my death: (Then he said, Behold, I am now old, and know not the day of my death: )
CvdlAnd he sayde: Beholde, I am olde, and knowe not whan I shal dye. (And he said: Behold, I am old, and know not when I shall die.)
WyclTo whom the fadir seide, Thou seest that Y haue woxun eld, and Y knowe not the dai of my deeth. (To whom the father said, Thou seest that I have woxun eld, and I know not the day of my death.)
LuthUnd er sprach: Siehe, ich bin alt worden und weiß nicht, wann ich sterben soll. (And he spoke: See, I am old worden and know not, wann I die soll.)
ClVgCui pater: Vides, inquit, quod senuerim, et ignorem diem mortis meæ.[fn] (Cui pater: Vides, he_said, that senuerim, and ignorem diem mortis meæ. )
27.2Vocavitque Esau. ISID. in Gen., tom. 5 Esau venator, et agricola Jacob vero simplex habitabat in tabernaculis. Esau populum Hebraicum, Jacob gentilem populum significat. Isaac vero Deum, qui utrumque populum, illum per legem, istum per fidem, sibi filios fecit. Esau agricola erat, quia Judæus pro terrenis Deo serviebat, cui non est dictum, ut esset pauper spiritu, mitis, pacificus, misericors, persecutionem patiens, ut copiosam mercedem haberet in cœlis; sed: Si custodieritis mandata mea, dabo vobis pluvias temporibus suis, etc., quæ pertinent ad carnis delicias. Fuit etiam venator, quia per effusionem sanguinis arietum et vitulorum, et hircorum, Deum placabat. Jacob simplex habitabat in tabernaculis, quia electi de gentibus fide et voluntate Deo placere studuerunt. Per tabernacula, diversas per orbem Ecclesias vel diversos ordines intelligimus
27.2Vocavitque Esau. ISID. in Gen., tom. 5 Esau venator, and agricola Yacob vero simplex he_lived in tabernaculis. Esau the_people Hebraicum, Yacob gentilem the_people significat. Isaac vero God, who utrumque the_people, him through legem, that through fidem, sibi filios fecit. Esau agricola was, because Yudæus for terrenis Deo serviebat, cui not/no it_is dictum, as was pauper spiritu, mitis, pacificus, misericors, persecutionem patiens, as copiosam mercedem haberet in cœlis; sed: When/But_if custodieritis mandata mea, dabo to_you pluvias temporibus to_his_own, etc., which pertinent to carnis delicias. Fuit also venator, because through effusionem blood arietum and vitulorum, and hircorum, God placabat. Yacob simplex he_lived in tabernaculis, because electi about nations fide and voluntate Deo placere studuerunt. Per tabernacula, diversas through orbem Ecclesias or diversos ordines intelligimus
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.
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).
