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).
BrLXXΕἶπε δὲ Ἰσαὰκ τῷ Ἰακὼβ, ἔγγισόν μοι, καὶ ψηλαφήσω σε, τέκνον, εἰ σὺ εἶ ὁ υἱός μου Ἡσαῦ, ἢ οὔ. (Eipe de Isaʼak tōi Yakōb, engison moi, kai psaʸlafaʸsō se, teknon, ei su ei ho huios mou Haʸsau, aʸ ou. )
BrTrAnd Isaac said to Jacob, Draw nigh to me, and I will feel thee, son, if thou art my son Esau or not.
ULTThen Isaac said to Jacob, “Please come close, so that I can touch you, my son, and know whether you are really my son Esau or not.”
USTThen Isaac said to him, “My son, please come here so that I can feel you and make sure that you are really my son Esau.”
BSB § Then Isaac said to Jacob, “Please come closer so I can touch you, my son. Are you really my son Esau, or not?”
OEBThen Isaac said to Jacob, ‘Come here, my son, that I may touch you to find out whether you are really my son Esau or not.’
WEBBEIsaac said to Jacob, “Please come near, that I may feel you, my son, whether you are really my son Esau or not.”
JPSAnd Isaac said unto Jacob: 'Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.'
ASVAnd Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
DRAAnd Isaac said: Come hither, that I may feel thee, my son, and may prove whether thou be my son Esau, or not.
YLTAnd Isaac saith unto Jacob, 'Come nigh, I pray thee, and I feel thee, my son, whether thou [art] he, my son Esau, or not.'
DrbyAnd Isaac said to Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be really my son Esau or not.
RVAnd Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not.
WbstrAnd Isaac said to Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou art my very son Esau, or not.
KJB-1769And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. (And Isaac said unto Jacob, Come near, I pray thee/you, that I may feel thee/you, my son, whether thou/you be my very son Esau or not. )
KJB-1611And Isaac saide vnto Iacob, Come neere, I pray thee, that I may feele thee, my sonne, whether thou bee my very sonne Esau, or not. (And Isaac said unto Yacob, Come near, I pray thee/you, that I may feele thee/you, my son, whether thou/you be my very son Esau, or not.)
BshpsThen sayde Isahac vnto Iacob: Come neare, and I wyll feele thee my sonne, whether thou be my very sonne Esau, or not. (Then said Isahac unto Yacob: Come neare, and I will feele thee/you my son, whether thou/you be my very son Esau, or not.)
GnvaAgaine sayde Izhak vnto Iaakob, Come neere nowe, that I may feele thee, my sonne, whether thou be that my sonne Esau or not. (Again said Izhak unto Yacob, Come near nowe, that I may feele thee/you, my son, whether thou/you be that my son Esau or not. )
CvdlThe sayde Isaac vnto Iacob: Come neare my sonne, that I maye fele the, whether thou be my sonne Esau or not. (The said Isaac unto Yacob: Come near my son, that I may fele them, whether thou/you be my son Esau or not.)
WyclAnd Isaac seide, My sone, come thou hidir, that Y touche thee, and that Y preue wher thou art my sone Esau, ethir nay. (And Isaac said, My son, come thou/you hither, that I touch thee/you, and that I prove wher thou/you art my son Esau, ethir nay.)
LuthDa sprach Isaak zu Jakob: Tritt herzu, mein Sohn, daß ich dich begreife, ob du seiest mein Sohn Esau, oder nicht. (So spoke Isaak to Yakob: Tritt herzu, my son, that I you/yourself begreife, ob you be my son Esau, or not.)
ClVgDixitque Isaac: Accede huc, ut tangam te, fili mi, et probem utrum tu sis filius meus Esau, an non. (And_he_said Isaac: Accede huc, as tangam you(sg), son mi, and probem utrum you sis son mine Esau, an non. )
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.
Consider whether it is more natural in your language to put the address my son first or earlier in this quote. Also see what you did in verses 13 and 20. Alternate translation: “Please come close to me, my son, so that I can touch you” or “My son, please come here so that I can touch you”
הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י עֵשָׂ֖ו אִם לֹֽא
whether,you this son,my ˊĒsāv if not
Consider whether it is more natural in your language to begin a new sentence here. Alternate translation: “and be sure that you are really my son Esau.” or “I want to know for sure whether or not you really are my son Esau.”
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.
