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 as a tool 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, green:YHWH.
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).
BrLXXἈποκριθεὶς δὲ Λάβαν καὶ Βαθουὴλ εἶπαν, παρὰ κυρίου ἐξῆλθε τὸ πρᾶγμα τοῦτο· οὐ δυνησόμεθά σοι ἀντειπεῖν κακὸν ἢ καλόν. (Apokritheis de Laban kai Bathouaʸl eipan, para kuriou exaʸlthe to pragma touto; ou dunaʸsometha soi anteipein kakon aʸ kalon. )
BrTrAnd Laban and Bathuel answered and said, This matter has come forth from the Lord, we shall not be able to answer thee bad or good.
ULTThen Laban and Bethuel answered and said, “The thing has come from Yahweh; we are not able to tell you bad or good.
USTThen Laban and Bethuel answered Abraham’s servant, “It is clear that Yahweh has made all this happen, so it is not our place to tell you anything different.
BSB § Laban and Bethuel answered, “This is from the LORD; we have no choice in the matter.
OEBThen Laban and his family answered, ‘The matter is in the hands of the Lord. We cannot say either “yes” or “no.”
WEBBEThen Laban and Bethuel answered, “The thing proceeds from the LORD. We can’t speak to you bad or good.
JPSThen Laban and Bethuel answered and said: 'The thing proceedeth from the LORD; we cannot speak unto thee bad or good.
ASVThen Laban and Bethuel answered and said, The thing proceedeth from Jehovah: we cannot speak unto thee bad or good.
DRAAnd Laban and Bathuel answered: The word hath proceeded from the Lord, we cannot speak any other thing to thee but his pleasure.
YLTAnd Laban answereth — Bethuel also — and they say, 'The thing hath gone out from Jehovah; we are not able to speak unto thee bad or good;
DrbyAnd Laban and Bethuel answered and said, The thing proceeds from Jehovah: we cannot speak to thee bad or good.
RVThen Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good. (Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee/you bad or good. )
SLTAnd Laban will answer, and Bethuel, and they will say, This word came from Jehovah; we shall not be able to speak to thee, evil or good.
WbstrThen Laban and Bethuel answered, and said, The thing proceedeth from the LORD: we cannot speak to thee bad or good.
KJB-1769Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good. (Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee/you bad or good. )
KJB-1611Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speake vnto thee bad or good. (Modernised spelling is same as from KJB-1769 above)
BshpsThen aunswered Laban and Bethuel, saying: This saying is proceeded euen of the Lorde, we can not therefore say vnto thee eyther good or bad. (Then answered Laban and Bethuel, saying: This saying is proceeded even of the Lord, we cannot therefore say unto thee/you eyther good or bad.)
GnvaThen answered Laban and Bethuel, and said, This thing is proceeded of the Lord: we cannot therefore say vnto thee, neither euill nor good. (Then answered Laban and Bethuel, and said, This thing is proceeded of the Lord: we cannot therefore say unto thee/you, neither evil nor good. )
CvdlThen answered Laban and Bethuel, and sayde: This is come of the LORDE, therfore can we saye nothinge agaynst the, nether euell ner good. (Then answered Laban and Bethuel, and said: This is come of the LORD, therefore can we say nothing against them, neither evil nor good.)
WyclLaban and Batuel answeriden, The word is gon out of the Lord; we moun not speke ony other thing with thee without his plesaunce. (Laban and Batuel answered, The word is going out of the Lord; we moun not speak any other thing with thee/you without his plesaunce.)
LuthDa antwortete Laban und Bethuel und sprachen: Das kommt vom HErr’s; darum können wir nichts wider dich reden, weder Böses noch Gutes. (So replied Laban and Bethuel and said: The comes from_the LORD’s; therefore can we/us nothing against you/yourself talk, neither evil still goodness/good_(person).)
ClVgResponderuntque Laban et Bathuel: A Domino egressus est sermo: non possumus extra placitum ejus quidquam aliud loqui tecum. (Responderuntque Laban and Bathuel: From Master going_out it_is speech: not/no possumus extra placitum his anything something_else to_speak with_you. )
24:1-67 Isaac’s marriage to Rebekah ensured that God’s plan would continue into the next generation. God showed covenant faithfulness by working through his faithful people (24:12, 27, 49).
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.
