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).
JPSNow therefore, my son, hearken to my voice; and arise, flee thou to Laban my brother to Haran;
ASVNow therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;
DRANow therefore, my son, hear my voice: arise and flee to Laban my brother to Haran:
YLTand now, my son, hearken to my voice, and rise, flee for thyself unto Laban my brother, to Haran,
DrbyAnd now, my son, hearken to my voice, and arise, flee to Laban my brother, to Haran;
RVNow therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran;
WbstrNow therefore, my son, obey my voice: and arise, flee thou to Laban my brother to Haran;
KJB-1769Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; (Now therefore, my son, obey my voice; and arise, flee thou/you to Laban my brother to Haran; )
KJB-1611Now therefore my sonne, obey my voice: and arise, flee thou to Laban my brother, to Haran. (Now therefore my son, obey my voice: and arise, flee thou/you to Laban my brother, to Haran.)
BshpsNowe therefore my sonne heare my voyce: make thee redy, and flee to Laban my brother at Haran, (Now therefore my son hear my voice: make thee/you redy, and flee to Laban my brother at Haran,)
GnvaNow therefore my sonne, heare my voyce, arise, and flee thou to Haran to my brother Laban, (Now therefore my son, hear my voice, arise, and flee thou/you to Haran to my brother Laban, )
CvdlAnd now my sonne heare my voyce: Get the vp, and flye vnto my brother Laban in Haran, (And now my son hear my voice: Get the up, and flee unto my brother Laban in Haran,)
Wycnow therfor, my sone, here thou my vois, and rise thou, and fle to Laban, my brother, in Aran; (now therefore, my son, here thou/you my voice, and rise thou/you, and flee to Laban, my brother, in Aran;)
LuthUnd nun höre meine Stimme, mein Sohn: Mach dich auf und fleuch zu meinem Bruder Laban in Haran, (And now listen my Stimme, my son: Mach you/yourself on and fleuch to my brother Laban in Haran,)
ClVgNunc ergo, fili mi, audi vocem meam, et consurgens fuge ad Laban fratrem meum in Haran: (Nunc therefore, son mi, listen vocem mine, and consurgens fuge to Laban brother mine in Haran: )
27:41-45 Rebekah and Jacob got the blessing but reaped hatred from Esau and separation from one another; there is no indication that Rebekah and Jacob ever saw each other again. They gained nothing that God was not already going to give them, and their methods were costly. Jacob fled from home to escape Esau’s vengeance.
See how you translated this phrase in verses 8 and 13. It may be necessary to translate it differently here because of the context. Alternate translation: “do what I tell you:”
וְק֧וּם בְּרַח לְךָ֛
and,arise flee to/for=yourself(m)
Consider whether or not it is better in your language to begin a new sentence here. Alternate translation: “get ready immediately and flee” or “Hurry and flee” or “Flee immediately”
אֶל לָבָ֥ן אָחִ֖י חָרָֽנָה
to/towards Lāⱱān my=brother/kindred Haran,in
For some languages, it is more natural to put the location (Haran) before the person who lives there (Laban). Do what is best in your language. Alternate translation: “to my brother Laban who lives in the city of Haran!” or “to the city of Haran, to the house of my brother Laban!”
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).
