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, 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).
BrLXXἸδὼν δὲ Κύριος ὁ Θεὸς ὅτι ἐμισεῖτο Λεία, ἤνοιξε τὴν μήτραν αὐτῆς· Ῥαχὴλ δὲ ἦν στεῖρα. (Idōn de Kurios ho Theos hoti emiseito Leia, aʸnoixe taʸn maʸtran autaʸs; Ɽaⱪaʸl de aʸn steira. )
BrTrAnd when the Lord God saw that Lea was hated, he opened her womb; but Rachel was barren.
ULTNow Yahweh saw that Leah was hated, so he opened her womb, but Rachel was barren.
USTNow Yahweh knew that Jacob did not love Leah, so he made it possible for her to have children, but Rachel was not able to conceive.
BSB § When the LORD saw that Leah was unloved, He opened her womb; but Rachel was barren.
OEBWhen the Lord saw that Leah was spurned, he gave her the gift of motherhood; Rachel, however, was barren.
WEBBEThe LORD saw that Leah was hated, and he opened her womb, but Rachel was barren.
JPSAnd the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren.
ASVAnd Jehovah saw that Leah was hated, and he opened her womb: but Rachel was barren.
DRAAnd the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
YLTAnd Jehovah seeth that Leah [is] the hated one, and He openeth her womb, and Rachel [is] barren;
DrbyAnd when Jehovah saw that Leah was hated, he opened her womb; but Rachel was barren.
RVAnd the LORD saw that Leah was hated, and he opened her womb: but Rachel was barren.
WbstrAnd when the LORD saw that Leah was hated, he made her fruitful: but Rachel was barren.
KJB-1769¶ And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren.
KJB-1611¶ And when the LORD saw that Leah was hated, hee opened her wombe: but Rachel was barren. (Modernised spelling is same as from KJB-1769 above)
BshpsWhen the Lorde sawe that Lea was despised, he made her fruitfull, and Rachel remayned baren. (When the Lord saw that Lea was despised, he made her fruitfull, and Rachel remained baren.)
GnvaWhen the Lord saw that Leah was despised, he made her fruitful: but Rahel was barren.
CvdlBut when the LORDE sawe, that Lea was nothinge regarded, he made her frutefull, and Rachel baren. (But when the LORD saw, that Lea was nothing regarded, he made her frutefull, and Rachel baren.)
WyclForsothe the Lord seiy that he dispiside Lya, and openyde hir wombe while the sistir dwellide bareyn. (Forsothe the Lord see that he despised Lya, and opened her womb while the sister dwelled/dwelt bareyn.)
LuthDa aber der HErr sah, daß Lea unwert war, machte er sie fruchtbar und Rahel unfruchtbar. (So but the/of_the LORD saw, that Lea unwert was, made he they/she/them fruchtbar and Rahel unfruchtbar.)
ClVgVidens autem Dominus quod despiceret Liam, aperuit vulvam ejus, sorore sterili permanente. (Videns however Master that despiceret Liam, aperuit vulvam his, sorore sterili permanente. )
29:31–30:24 The rivalry between these sisters explains much of the later rivalry among their sons, and then among the tribes, just as the rivalry between Jacob and Laban foreshadowed conflict between Israel and the Arameans of Damascus (2 Sam 8:5-6; 10:8-19; 1 Kgs 20:1-34; 2 Kgs 5:1–8:29; 13:1-25; Isa 7:1-9). • God champions the cause of the poor and oppressed; he exalted Leah, the despised first wife, as the first to become a mother. Judah’s kingly tribe and Levi’s priestly line came through her despite Jacob’s favoritism for Rachel and her children. Despite the tension and jealousy resulting from Laban’s treachery and Jacob’s favoritism, God still built Jacob’s family and brought about the births of the tribal ancestors.
Jacob did not actually hate Leah. Rather, this is hyperbole that emphasizes how much he loved Rachel compared to Leah (verse 30). Alternate translation: “that Leah was loved less than Rachel,” or “that Jacob did not love Leah very much,”
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.
