Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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.
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).
ULT But Laban said, “It is not done so in our place to give the younger before the firstborn.
UST Laban replied, “It is not our custom here for the younger daughter to marry before the older daughtermarries.
BSB § Laban replied, “It is not our custom here to give the younger daughter in marriage before the older.
OEB Laban said, ‘It is not the custom among us to give the younger in marriage before the older.
WEB Laban said, “It is not done so in our place, to give the younger before the firstborn.
NET “It is not our custom here,” Laban replied, “to give the younger daughter in marriage before the firstborn.
LSV And Laban says, “It is not done so in our place, to give the younger before the firstborn;
FBV “Here we don't give the younger daughter in marriage before the firstborn,” Laban replied.
T4T Laban replied, “In this land, it is not our custom to give a younger daughter to be married before we let someone marry our firstborn daughter.
LEB Then Laban said, “It is not the custom[fn] in our country to give the younger before the firstborn.
BBE And Laban said, In our country we do not let the younger daughter be married before the older.
MOFNo MOF GEN book available
JPS And Laban said: 'It is not so done in our place, to give the younger before the first-born.
ASV And Laban said, It is not so done in our place, to give the younger before the first-born.
DRA Laban answered: It is not the custom in this place, to give the younger in marriage first.
YLT And Laban saith, 'It is not done so in our place, to give the younger before the first-born;
DBY And Laban said, It is not so done in our place, to give the younger before the firstborn.
RV And Laban said, It is not so done in our place, to give the younger before the firstborn.
WBS And Laban said, it must not be so done in our country, to give the younger before the first-born.
KJB And Laban said, It must not be so done in our country, to give the younger before the firstborn.[fn] (And Laban said, It must not be so done in our country, to give the younger before the firstborn.)
BB Laban aunswered: It is not the maner of this place, to marry ye younger before the first borne. (Laban answered: It is not the manner of this place, to marry ye/you_all younger before the first borne.)
GNV And Laban answered, It is not the maner of this place, to giue the yonger before the elder. (And Laban answered, It is not the manner of this place, to give the yonger before the elder. )
CB Laban answered: It is not the maner in oure countre, to mary the yongest before the eldest. (Laban answered: It is not the manner in our country, to mary the yongest before the eldest.)
WYC Laban answerde, It is not custom in oure place that we yyue first the `lesse douytris to weddyngis; (Laban answered, It is not custom in our place that we give first the `lesse daughters to weddyngis;)
LUT Laban antwortete: Es ist nicht Sitte in unserm Lande, daß man die jüngste ausgebe vor der ältesten. (Laban antwortete: It is not Sitte in unserm land, that man the jüngste ausgebe before/in_front_of the ältesten.)
CLV Respondit Laban: Non est in loco nostro consuetudinis, ut minores ante tradamus ad nuptias.[fn] (Respondit Laban: Non it_is in instead nostro consuetudinis, as minores before tradamus to nuptias.)
29.26Non est in loco nostro consuetudinis, etc. ID., ibid. Major appellatur quæ tempore prior est, etc., usque ad ad unum ergo tendendum, sed propter hoc multa ferenda. ID., ibid. Proinde vita quæ studio contemplationis competit, etc., usque ad unde infra 30: Zelabat Rachel sororem suam. ID., ibid. Proinde quia purus intellectus de illa divina substantia, etc., usque ad non quia numen.
29.26Non it_is in instead nostro consuetudinis, etc. ID., ibid. Mayor appellatur which tempore prior it_is, etc., usque to ad one ergo tendendum, but propter hoc multa ferenda. ID., ibid. Proinde vita which studio contemplationis competit, etc., usque to whence infra 30: Zelabat Rachel sororem suam. ID., ibid. Proinde because purus intellectus about illa divina substantia, etc., usque to not/no because numen.
BRN And Laban answered, It is not done thus in our country, to give the younger before the elder.
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.
For some languages it is necessary to say what the custom is, rather than what it is not. For example, you could say, “Our custom/practice here is to wait until the firstborn/oldest daughter is married before we let the younger daughters/ones get married.” Do what is best in your language. Alternate translation: “It is not customary In our land” or “It is not the custom here”
לָתֵ֥ת הַצְּעִירָ֖ה
to,give the,younger
Alternate translation: “to give the younger daughter in marriage” or “to marry off the younger daughter”
לִפְנֵ֥י הַבְּכִירָֽה
to=(the)_face_of/in_front_of/before the,firstborn
Alternate translation: “before the oldest one marries.”
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.
