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, blue:Elohim.
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 ἐφοβήθη, καὶ εἶπεν, ὡς φοβερὸς ὁ τόπος οὗτος· οὐκ ἔστι τοῦτο ἀλλʼ ἢ οἶκος Θεοῦ, καὶ αὕτη ἡ πύλη τοῦ οὐρανοῦ. (Kai efobaʸthaʸ, kai eipen, hōs foberos ho topos houtos; ouk esti touto allʼ aʸ oikos Theou, kai hautaʸ haʸ pulaʸ tou ouranou. )
BrTrAnd he was afraid, and said, How fearful is this place! this is none other than the house of God, and this is the gate of heaven.
ULTSo he was afraid and said, “How awesome this place is! This is nothing other than the house of God, and this is the gateway of heaven!”
USTHe was afraid, so he also exclaimed, “This is a terrifying place! This can only be God’s house! It must be the entrance to heaven!”
BSBAnd he was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven!”
OEBAnd he was filled with awe and said, ‘This place is the house of God, and this is the gate of heaven.’
WEBBEHe was afraid, and said, “How awesome this place is! This is none other than God’s house, and this is the gate of heaven.”
RVAnd he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
WbstrAnd he was afraid, and said, How dreadful is this place! this is no other but the house of God, and this is the gate of heaven.
KJB-1769And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven.
KJB-1611And he was afraid, and said, How dreadful is this place? this is none other, but the house of God, and this is the gate of heauen. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd he was a frayde, and saide: howe dreadefull is this place? it is none other but euen the house of God, & it is the gate of heauen. (And he was a frayde, and said: how dreadefull is this place? it is none other but even the house of God, and it is the gate of heaven.)
GnvaAnd he was afraid, and said, How fearefull is this place! this is none other but the house of God, and this is the gate of heauen. (And he was afraid, and said, How fearefull is this place! this is none other but the house of God, and this is the gate of heaven. )
CvdlAnd he was afraied, and sayde: How fearfull is this place? here is nothinge els but an house of God, & a gate vnto heaue. (And he was afraied, and said: How fearfull is this place? here is nothing else but an house of God, and a gate unto heaven.)
WyclAnd he seide dredynge, Hou worschipful is this place! Here is noon other thing no but the hows of God, and the yate of heuene. (And he said dredynge, How worschipful is this place! Here is noon other thing no but the house of God, and the gate of heaven.)
LuthUnd fürchtete sich und sprach: Wie heilig ist diese Stätte! Hie ist nichts anderes denn Gottes Haus, und hie ist die Pforte des Himmels. (And fürchtete itself/yourself/themselves and spoke: How holy is this/these Stätte! Here is nothing anderes because God’s house, and here is the Pforte the heavens.)
ClVgPavensque, Quam terribilis est, inquit, locus iste ! non est hic aliud nisi domus Dei, et porta cæli. (Pavensque, Quam terribilis it_is, inquit, locus this ! not/no it_is this something_else nisi home of_God, and porta cæli. )
28:10-22 Despite Jacob’s previous means of securing the blessing, God assured him of protection and provision. The God of Abraham and Isaac was also the God of Jacob. The revelation dramatically changed Jacob’s outlook and brought faith into clearer focus.
Alternate translation: “He was afraid, so he also said”
מַה נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה
what? awesome the,place the=this
The word awesome refers here to the terror that Jacob was feeling from being in the holy presence of Almighty God. Alternate translation: “This is an awesome place!” or “This place is terrifying!”
אֵ֣ין זֶ֗ה כִּ֚י אִם בֵּ֣ית אֱלֹהִ֔ים
not this that/for/because/then/when if house_of ʼElohīm
Alternate translation: “It must be the house where God himself lives!”
וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם
and=this gate the=heavens
Consider whether or not it is best in your language to begin a new sentence here. Alternate translation: “It can only be the gateway to heaven!” or “It must be the gateway to heaven!”
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.
