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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)When he’s no longer angry with you and forgets what you did to him, then I’ll send for you from thereso you can return here. I don’t want to lose both of you on the sameday?”
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 τὴν ὀργὴν τοῦ ἀδελφοῦ σου ἀπὸ σοῦ, καὶ ἐπιλάθηται ἃ πεποίηκας αὐτῷ· καὶ ἀποστείλασα μεταπέμψομαί σε ἐκεῖθεν, μή ποτε ἀποτεκνωθῶ ἀπὸ τῶν δύο ὑμῶν ἐν ἡμέρᾳ μιᾷ. (kai taʸn orgaʸn tou adelfou sou apo sou, kai epilathaʸtai ha pepoiaʸkas autōi; kai aposteilasa metapempsomai se ekeithen, maʸ pote apoteknōthō apo tōn duo humōn en haʸmera mia. )
BrTrand rage depart from thee, and he forget what thou hast done to him; and I will send and fetch thee thence, lest at any time I should be bereaved of you both in one day.
ULTuntil the anger of your brother turns away from you and he forgets what you have done to him. Then I will send and get you from there. Why should I also lose both of you in one day?”
USTWhen he is not angry with you anymore and he forgets what you did to him, I will send word that it is safe for you to come back home from there. I do not want to lose both of you on the same day!”
BSBuntil your brother’s rage against you wanes and he forgets what you have done to him. Then I will send for you and bring you back from there. Why should I lose both of you in one day?”
OEB— until he is no longer angry and he forgets what you have done to him. Then I will send and bring you back. Why should I lose both of you in one day?’
WEBBEuntil your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send, and get you from there. Why should I be bereaved of you both in one day?”
NETStay there until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. Why should I lose both of you in one day?”
LSVuntil your brother’s anger turns back from you, and he has forgotten that which you have done to him, and I have sent and taken you from there; why am I bereaved even of you both the same day?”
FBVOnce he's cooled down and forgets what you did to him, I'll send for you to come back. Why should I lose both of you in a single day?”
T4TWhen he forgets what you did to him, I will send a message to you, to tell you to return from there. If Esau kills you, others will kill him, and then both my sons would die at the same time!” [RHQ]
LEBuntil the anger of your brother turns from you and he has forgotten what you have done to him. Then I will send and bring you from there. Why should I lose the two of you in one day?”
BBETill the memory of what you have done to him is past and he is no longer angry: then I will send word for you to come back; are the two of you to be taken from me in one day?
JPSuntil thy brother's anger turn away from thee, and he forget that which thou hast done to him; then I will send, and fetch thee from thence; why should I be bereaved of you both in one day?'
ASVuntil thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be bereaved of you both in one day?
DRAAnd his indignation cease, and he forget the things thou hast done to him: afterwards I will send, and bring thee from thence hither. Why shall I be deprived of both my sons in one day?
YLTtill thy brother's anger turn back from thee, and he hath forgotten that which thou hast done to him, and I have sent and taken thee from thence; why am I bereaved even of you both the same day?'
Drbyuntil thy brother's anger turn away from thee, and he forget what thou hast done to him; then I will send and fetch thee thence. Why should I be bereaved even of you both in one day?
RVuntil thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be bereaved of you both in one day?
WbstrTill thy brother's anger shall turn away from thee, and he shall forget that which thou hast done to him: then I will send, and bring thee from thence. Why should I be deprived also of you both in one day?
KJB-1769Until thy brother’s anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day? (Until thy/your brother’s anger turn away from thee/you, and he forget that which thou/you hast done to him: then I will send, and fetch thee/you from thence: why should I be deprived also of you both in one day? )
KJB-1611Untill thy brothers anger turne away from thee, and hee forget that, which thou hast done to him: then I will send, and fetch thee from thence: why should I be depriued also of you both in one day? (Untill thy/your brothers anger turn away from thee/you, and he forget that, which thou/you hast done to him: then I will send, and fetch thee/you from thence: why should I be deprived also of you both in one day?)
BshpsAnd vntyll thy brothers wrath turne away from thee, & he forget the thinges which thou hast done to hym: then wyll I sende and fet thee away from thence: why should I be desolate of you both in one day? (And until thy/your brothers wrath turn away from thee/you, and he forget the things which thou/you hast done to him: then will I send and fetched thee/you away from thence: why should I be desolate of you both in one day?)
GnvaAnd till thy brothers wrath turne away from thee, and hee forget the thinges, which thou hast done to him: then will I sende and take thee from thence: why shoulde I bee depriued of you both in one day? (And till thy/your brothers wrath turn away from thee/you, and he forget the things, which thou/you hast done to him: then will I send and take thee/you from thence: why should I be deprived of you both in one day? )
Cvdltill his wrath agaynst ye be turned from the, and he forget what thou hast done vnto him. So wyll I then sende for the, and cause the be fetched from thece. Why shulde I be robbed of you both in one daye? (till his wrath against ye/you_all be turned from them, and he forget what thou/you hast done unto him. So will I then send for them, and cause the be fetched from thece. Why should I be robbed of you both in one daye?)
Wycland his indignacioun ceesse, and til he foryite tho thingis whiche thou hast don ayens hym. Aftirward Y schal sende, and Y schal brynge thee fro thennus hidir. Whi schal Y be maad soneles of euer eithir sone in o dai? (and his indignation cease, and till he foryite those things which thou/you hast done against him. Afterward I shall sende, and I shall bring thee/you from thence hither. Whi shall I be made soneles of ever eithir son in o dai?)
Luthund bis sich sein Zorn wider dich von dir wende und vergesse, was du an ihm getan hast; so will ich danach schicken und dich von dannen holen lassen. Warum sollte ich euer beider beraubet werden auf einen Tag? (and until itself/yourself/themselves his anger against you/yourself from you/to_you wende and vergesse, what/which you at him did hast; so will I after/thereafter/then schicken and you/yourself from dannen fetch lassen. Warum sollte I euer beider beraubet become on a Tag?)
ClVget cesset indignatio ejus, obliviscaturque eorum quæ fecisti in eum: postea mittam, et adducam te inde huc: cur utroque orbabor filio in uno die? (and cesset indignatio his, obliviscaturque their which fecisti in him: postea mittam, and adducam you(sg) inde huc: cur both orbabor filio in uno die? )
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.
until turns_away also/though your(ms)=brother/kindred from,you
Consider whether or not it is better in your language to begin a new sentence here. Also, notice that the Hebrew word for anger here is different from the stronger word (“fury”) in verse 44. Alternate translation: “until his anger against you is gone” or “After a while, when your brother is no longer angry with you”
וְשָׁכַח֙ אֵ֣ת אֲשֶׁר עָשִׂ֣יתָ לּ֔וֹ
and,forgets DOM which/who you(ms)_have_done/made for=him/it
Rebekah is not saying that Esau would totally forget what Jacob did, but that at some point he would not hold it against him anymore. Alternate translation: “and he no longer thinks about what you did”
וְשָׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם
and,send and,bring_~_back,you from=there
Alternate translation: “I will send someone to tell you when it is safe to come back home.”
to/for,why? lose also/yet both,you_all day one(ms)
Rebekah knew that if Esau were to kill Jacob, he himself would have been killed for that crime. Consider whether it is best in your language to use a rhetorical question or an exclamation to emphasize Rebekah’s concern. Alternate translation: “I do not want both my sons to be killed!”
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.
