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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 εἶπεν αὐτῷ Λάβαν, ἐκ τῶν ὀστῶν μου καὶ ἐκ τῆς σαρκός μου εἶ σύ· καὶ ἦν μετʼ αὐτοῦ μῆνα ἡμερῶν. (Kai eipen autōi Laban, ek tōn ostōn mou kai ek taʸs sarkos mou ei su; kai aʸn metʼ autou maʸna haʸmerōn. )
BrTrAnd Laban said to him, Thou art of my bones and of my flesh; and he was with him a [fn]full month.
ULTand Laban said to him, “You are indeed my bone and my flesh!” ¶ Then he stayed with him a month of days.
USTand Laban exclaimed to him, “There is no doubt that you are a close relative of my family!” ¶ After Jacob had stayed with Laban and worked for himfor an entire month,
BSB § Then Laban declared, “You are indeed my own flesh and blood.” § After Jacob had stayed with him a month,
OEBLaban said to him, ‘Surely you are my bone and my flesh.’ So he remained with him a whole month.
WEBBELaban said to him, “Surely you are my bone and my flesh.” Jacob stayed with him for a month.
JPSAnd Laban said to him: 'Surely thou art my bone and my flesh.' And he abode with him the space of a month.
ASVAnd Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
DRAHe answered: Thou art my bone and my flesh. And after the days of one month were expired,
YLTand Laban saith to him, 'Only my bone and my flesh [art] thou;' and he dwelleth with him a month of days.
DrbyAnd Laban said to him, Thou art indeed my bone and my flesh. And he abode with him a month's time.
RVAnd Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.
WbstrAnd Laban said to him, Surely thou art my bone and my flesh: and he abode with him the space of a month.
KJB-1769And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.[fn] (And Laban said to him, Surely thou/you art my bone and my flesh. And he abode with him the space of a month. )
KJB-1611[fn]And Laban said to him, Surely thou art my bone and my flesh: and he abode with him the space of a moneth. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsTo whom Laban sayde: Well, thou art my bone & my fleshe. And he abode with hym the space of a moneth. (To whom Laban said: Well, thou/you art my bone and my flesh. And he abode with him the space of a month.)
GnvaTo whome Laban sayd, Well, thou art my bone and my flesh. and he abode with him the space of a moneth. (To whom Laban said, Well, thou/you art my bone and my flesh. and he abode with him the space of a month. )
CvdlThe sayde Laban vnto him: Wel, thou art my bone and my flesh. Abyde with me a moneth longe. (The said Laban unto him: Well, thou/you art my bone and my flesh. Abide with me a month longe.)
WyclLaban answeride, Thou art my boon and my fleisch. And aftir that the daies of o moneth weren fillid, Laban seide to him, (Laban answered, Thou art my boon and my flesh. And after that the days of o month were fillid, Laban said to him,)
LuthDa sprach Laban zu ihm: Wohlan, du bist mein Bein und Fleisch. Und da er nun einen Mond lang bei ihm gewesen war, (So spoke Laban to him: Wohlan, you are my Bein and flesh. And there he now a moon lang at him been was,)
ClVgrespondit: Os meum es, et caro mea. Et postquam impleti sunt dies mensis unius, (answered: Os mine es, and caro my. And postquam impleti are days mensis of_one, )
This is an idiom that means Jacob is a close, biological relative of Laban. Consider whether your language has a similar idiom. Alternate translation: “You are definitely my own flesh and blood!” or “You are definitely my close relative!”
וַיֵּ֥שֶׁב עִמּ֖וֹ
and=he/it_sat_down//remained//lived with=him/it
Your choice here in verse 14 will determine whether or not this sentence continues into verse 15. Do what is best in your language. Alternate translation: “Then Jacob stayed and served for 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.
