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).
JPSAnd Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.
ASVAnd Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.
DRAGiving his daughter a handmaid, named Zelpha. Now when Jacob had gone in to her according to custom when morning was come he saw it was Lia:
YLTand Laban giveth to her Zilpah, his maid-servant, to Leah his daughter, a maid-servant.
DrbyAnd Laban gave to her Zilpah, his maidservant, to be maidservant to Leah his daughter.
RVAnd Laban gave Zilpah his handmaid unto his daughter Leah for an handmaid.
WbstrAnd Laban gave to his daughter Leah, Zilpah his maid for a handmaid.
KJB-1769And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.
KJB-1611And Laban gaue vnto his daughter Leah, Zilpah his mayde, for a handmayd. (And Laban gave unto his daughter Leah, Zilpah his maid, for a handmayd.)
BshpsAnd Laban gaue vnto his daughter Lea Zilpha his mayde to be her seruaunt. (And Laban gave unto his daughter Lea Zilpha his maid to be her servant.)
GnvaAnd Laban gaue his mayde Zilpah to his daughter Leah, to be her seruant. (And Laban gave his maid Zilpah to his daughter Leah, to be her servant. )
CvdlAnd Laban gaue Zilpa his mayde vnto his doughter Lea to be hir mayde. (And Laban gave Zilpa his maid unto his daughter Lea to be her mayde.)
Wycland yaf an handmaide, Selfa bi name, to the douyter. And whanne Jacob hadde entrid to hir bi custom, whanne the morewtid was maad, he seiy Lya, (and gave an handmaid, Selfa by name, to the daughter. And when Yacob had entered to her by custom, when the morning was made, he see Lya,)
LuthUnd Laban gab seiner Tochter Lea seine Magd Silpa zur Magd. (And Laban gave his Tochter Lea his Magd Silpa to Magd.)
ClVgdans ancillam filiæ, Zelpham nomine. Ad quam cum ex more Jacob fuisset ingressus, facto mane vidit Liam: (dans maidservant daughters, Zelpham nomine. Ad how when/with from more Yacob fuisset ingressus, facto mane he_saw Liam: )
29:14-30 Jacob’s joyful prospect of marriage to the lovely Rachel became an occasion for Laban’s shrewdness and Jacob’s discipline. Jacob and his mother had deceived his father and brother to gain the blessing; now his mother’s brother deceived him. Jacob received a dose of his own duplicity through twenty years of labor, affliction, and deception in Laban’s service (31:38). In God’s justice, people harvest what they plant (Gal 6:7). Laban’s deception was perfectly designed to make Jacob aware of his own craftiness. God often brings people into the lives of believers to discipline them. But Jacob was tenacious, and God blessed him abundantly with a large family and many possessions (30:25-43) during this time of service.
It is not clear in the Hebrew text when Laban gave Zilpah to Leah, so it is probably best to keep it that way in your translation. Some translations say that Laban “had already given” Zilpah to Leah before the wedding night. However according to Jewish history (outside the Bible), it was on the wedding night that Laban did this as part of his plan to deceive Jacob: Zilpah was younger than Bilhah, so everyone would expect her to be given to Rachel as the younger sister; seeing Zilpah (instead of Bilhah) would help Jacob think that his veiled bride was Rachel. Since we do not know for sure which interpretation is right, it is probably best to be like the Hebrew text and not specify when Laban gave Zilpah to Leah. Some translations put this verse in parentheses because it seems to interrupt the telling of the main events. Alternate translation: “In addition, Laban gave”
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.
