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).
ULTAnd you will live by your sword, ⇔ and you will serve your brother. ⇔ But it will happen when you become restless, ⇔ then you will break his yoke ⇔ off of your neck.”
USTYou and your descendants will have to fight battles to stay alive, ⇔ and you will serve your brother and his descendants. ⇔ But when you rebel against them, ⇔ you will get free from their control over you.”
BSBYou shall live by the sword ⇔ and serve your brother. ⇔ But when you rebel, ⇔ you will tear his yoke from your neck.”
OEBBy your sword you will live, ⇔ and your brother you will serve. ⇔ But whenever you will break loose, ⇔ you will break off his yoke from your neck.’
WEBBEYou will live by your sword, and you will serve your brother. ⇔ It will happen, when you will break loose, ⇔ that you will shake his yoke from off your neck.”
NETYou will live by your sword ⇔ but you will serve your brother. ⇔ When you grow restless, ⇔ you will tear off his yoke ⇔ from your neck.”
LSVand by your sword you live, and your brother serves you; and it has come to pass, when you rule, that you have broken his yoke from off your neck.”
FBVYou will make a living by using your sword, and you will be your brother's servant. But when you rebel, you will throw off his yoke from your neck.”
T4TYou will rob and kill people [MTY] in order to get what you need to live, ⇔ and you will be as though you are your brother’s slave. ⇔ But when you decide to rebel against him, you will ◄free yourself from/no longer be under► his control.”
LEB• and you shall serve your brother.• But it shall be that when free yourself• you shall tear off his yoke from your neck.
BBEBy your sword will you get your living and you will be your brother's servant; but when your power is increased his yoke will be broken from off your neck.
JPSAnd by thy sword shalt thou live, and thou shalt serve thy brother; and it shall come to pass when thou shalt break loose, that thou shalt shake his yoke from off thy neck.
ASVAnd by thy sword shalt thou live, and thou shalt serve thy brother; ⇔ And it shall come to pass, when thou shalt break loose, ⇔ That thou shalt shake his yoke from off thy neck.
DRAShall thy blessing be. Thou shalt live by the sword and shalt serve thy brother: and the time shall come, when thou shalt shake off and loose his yoke from thy neck.
YLTand by thy sword dost thou live, and thy brother dost thou serve; and it hath come to pass when thou rulest, that thou hast broken his yoke from off thy neck.'
DrbyAnd by thy sword shalt thou live; And thou shalt serve thy brother; And it shall come to pass when thou rovest about, That thou shalt break his yoke from off thy neck.
RVAnd by thy sword shalt thou live, and thou shalt serve thy brother; And it shall come to pass when thou shalt break loose, That thou shalt shake his yoke from off thy neck.
WbstrAnd by thy sword shalt thou live, and shalt serve thy brother: and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.
KJB-1769And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. (And by thy/your sword shalt thou/you live, and shalt serve thy/your brother; and it shall come to pass when thou/you shalt have the dominion, that thou/you shalt break his yoke from off thy/your neck. )
KJB-1611And by thy sword shalt thou liue, and shalt serue thy brother: and it shall come to passe when thou shalt haue the dominion, that thou shalt breake his yoke from off thy necke. (And by thy/your sword shalt thou/you live, and shalt serve thy/your brother: and it shall come to pass when thou/you shalt have the dominion, that thou/you shalt break his yoke from off thy/your necke.)
BshpsAnd through thy sworde shalt thou liue, and shalt be thy brothers seruaunt: and it shal come to passe, that thou shalt get the maisterie, & thou shalt loose his yoke from of thy necke. (And through thy/your sword shalt thou/you live, and shalt be thy/your brothers servant: and it shall come to pass, that thou/you shalt get the masterie, and thou/you shalt loose his yoke from of thy/your necke.)
GnvaAnd by thy sword shalt thou liue, and shalt be thy brothers seruant. But it shall come to passe, when thou shalt get the masterie, that thou shalt breake his yoke from thy necke. (And by thy/your sword shalt thou/you live, and shalt be thy/your brothers servant. But it shall come to pass, when thou/you shalt get the masterie, that thou/you shalt break his yoke from thy/your necke. )
Cvdlwith thy swerde shalt thou get thy lyuynge, and shalt serue thy brother. And it shall come to passe, yt thou shalt put of his yock, and plucke it from thy neck. (with thy/your sword shalt thou/you get thy/your living, and shalt serve thy/your brother. And it shall come to pass, it thou/you shalt put of his yock, and pluck it from thy/your neck.)
Wycthou schalt lyue bi swerd, and thou schalt serue thi brothir, and tyme schal come whanne thou schalt shake awei, and vnbynde his yok fro thi nollis. (thou shalt live by sword, and thou/you shalt serve thy/your brothir, and time shall come when thou/you shalt shake away, and unbynde his yok from thy/your nollis.)
LuthDeines Schwerts wirst du dich nähren und deinem Bruder dienen. Und es wird geschehen, daß du auch ein Herr und sein Joch von deinem Halse reißen wirst. (Deines Schwerts will you you/yourself nähren and your brother dienen. And it becomes geschehen, that you also a Lord and his Yoch from your Halse reißen wirst.)
ClVgerit benedictio tua. Vives in gladio, et fratri tuo servies: tempusque veniet, cum excutias et solvas jugum ejus de cervicibus tuis.][fn] (erit benedictio your. Vives in gladio, and fratri tuo servies: tempusque veniet, when/with excutias and solvas yugum his about cervicibus tuis.] )
27.40Et fratri tuo servies, etc. Quia Idumæi tributarii fuerunt Isræl, qui Jacob vocatur. Tempusque veniet, cum excutias et solvas jugum ejus., etc. Hoc impletum est quando rebellaverunt Idumæi ne essent sub Juda. Tempusque veniet, etc. Quasi: Judaicus populus a servitute peccati in fine liberabitur, ut cum plenitudo gentium intraverit, omnis Isræl salvus fiet Rom. 11.
27.40And fratri tuo servies, etc. Quia Idumæi tributarii fuerunt Isræl, who Yacob vocatur. Tempusque veniet, when/with excutias and solvas yugum his., etc. This impletum it_is when rebellaverunt Idumæi not they_would_be under Yuda. Tempusque veniet, etc. Quasi: Yudaicus populus from servitute peccati in fine liberabitur, as when/with plenitudo gentium intraverit, everyone Isræl salvus fiet Rom. 11.
BrTrAnd thou shalt live by thy sword, and shalt serve thy brother; and there shall be a time when thou shalt break and loosen his yoke from off thy neck.
BrLXXΚαὶ ἐπὶ τῇ μαχαίρᾳ σου ζήσῃ, καὶ τῷ ἀδελφῷ σου δουλεύσεις· ἔσται δὲ ἡνίκα ἐὰν καθέλῃς καὶ ἐκλύσῃς τὸν ζυγὸν αὐτοῦ ἀπὸ τοῦ τραχήλου σου. (Kai epi taʸ maⱪaira sou zaʸsaʸ, kai tōi adelfōi sou douleuseis; estai de haʸnika ean kathelaʸs kai eklusaʸs ton zugon autou apo tou traⱪaʸlou sou. )
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.
The phrase live by your sword is an idiom that means Esau and his descendants will have violent conflict with others, often in order to survive. Alternate translation: “You and your descendants will survive by using your swords to protect yourselves,” or “You and your descendants will continually be fighting battles with other peoples”
וְאֶת אָחִ֖יךָ תַּעֲבֹ֑ד
and=DOM your(ms)=brother/kindred serve
Alternate translation: “and you and your descendants will serve your brother and his descendants.” or “and you and your descendants will be servants for your brother and his descendants.”
Consider again how you translated the singular you in verses 39-40. You could use a plural you here or you could say “you and your descendants”. See what you did for a similar case in verses 28-29. Alternate translation: “But when you revolt against him”
The metaphor break his yoke off of your neck means Esau and his descendants will be free from the control of Jacob and his descendants. A yoke is a wooden collar that is placed around the necks of work animals to control them as they pull a plow or cart. Alternate translation: “you will get free from his rule over you.” or “you will no longer be under his rule.”
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.
