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Key: khaki:verbs, red:negative.
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KJB-1611[fn]And Laban said, It must not be so done in our countrey, to giue the yonger, before the first borne. (And Laban said, It must not be so done in our country, to give the yonger, before the first borne.)
BshpsLaban 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.)
GnvaAnd 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. )
CvdlLaban 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 youngest before the eldest.)
WyclLaban 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;)
LuthLaban antwortete: Es ist nicht Sitte in unserm Lande, daß man die jüngste ausgebe vor der ältesten. (Laban replied: It is not custom in unserm land, that man the jüngste ausgebe before/in_front_of the/of_the ältesten.)
ClVgRespondit 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., until to ad one therefore tendendum, but propter this multa ferenda. ID., ibid. Proinde vita which studio contemplationis competit, etc., until to whence infra 30: Zelabat Rachel sororem suam. ID., ibid. Proinde because purus intellectus about that divina substantia, etc., until to not/no because numen.
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.
