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, blue:Elohim.
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).
BrLXXΘυμωθεὶς δὲ Ἰακὼβ τῇ Ῥαχὴλ εἶπεν αὐτῇ, μὴ ἀντὶ Θεοῦ ἐγώ εἰμι, ὃς ἐστέρησέ σε καρπὸν κοιλίας; (Thumōtheis de Yakōb taʸ Ɽaⱪaʸl eipen autaʸ, maʸ anti Theou egō eimi, hos esteraʸse se karpon koilias; )
BrTrAnd Jacob was angry with Rachel, and said to her, Am I in the place of God, who has deprived thee of the fruit of the womb?
ULTAnd Jacob’s anger burned against Rachel, and he said, “Am I in the place of God, who has kept the fruit of the womb from you?”
USTJacob became very angry with Rachel and responded, “I am not God! He is the one who has prevented you from having children!”
BSB § Jacob became angry with Rachel and said, “Am I in the place of God, who has withheld children from you?”
OEBBut Jacob’s anger was aroused against Rachel, and he said, ‘Am I in God’s place? Who has withheld offspring from you?’
WEBBEJacob’s anger burnt against Rachel, and he said, “Am I in God’s place, who has withheld from you the fruit of the womb?”
RVAnd Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb?
WbstrAnd Jacob's anger was kindled against Rachel; and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb?
KJB-1769And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb? (And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath/has withheld from thee/you the fruit of the womb? )
KJB-1611And Iacobs anger was kindled against Rachel, and he said, Am I in Gods stead, who hath withheld from thee the fruit of the wombe? (And Yacobs anger was kindled against Rachel, and he said, Am I in Gods stead, who hath/has withheld from thee/you the fruit of the womb?)
BshpsAnd Iacobs anger was kyndled agaynst Rachel, and sayde: Am I in Gods steade, whiche kepeth from thee the fruite of thy wombe? (And Yacobs anger was kyndled against Rachel, and said: Am I in Gods stead, which keepeth/keeps from thee/you the fruit of thy/your womb?)
GnvaThen Iaakobs anger was kindled against Rahel, and he sayde, Am I in Gods steade, which hath withholden from thee the fruite of the wombe? (Then Yacobs anger was kindled against Rahel, and he said, Am I in Gods stead, which hath/has withholden from thee/you the fruit of the womb? )
CvdlBut Iacob was very wroth at Rachel, & sayde: Am I then in Gods steade, which kepeth ye frute of yi wombe from ye? (But Yacob was very wroth at Rachel, and said: Am I then in Gods stead, which keepeth/keeps ye/you_all fruit of yi womb from ye?)
WycTo whom Jacob was wrooth, and answerde, Wher Y am for God, which haue priued thee fro the fruyt of thi wombe? (To whom Yacob was wrooth, and answered, Wher I am for God, which have priued thee/you from the fruit of thy/your womb?)
LuthJakob aber ward sehr zornig auf Rahel und sprach: Bin ich doch nicht GOtt, der dir deines Leibes Frucht nicht geben will. (Yakob but what/which very zornig on Rahel and spoke: Bin I though/but not God, the/of_the you/to_you yours Leibes Frucht not give will.)
ClVgCui iratus respondit Jacob: Num pro Deo ego sum, qui privavit te fructu ventris tui? (Cui iratus answered Yacob: Num for Deo I I_am, who privavit you(sg) fructu ventris tui? )
30:1-8 Rachel’s naming of sons through Bilhah does not reflect faith as Leah’s namings had. Rachel felt wronged over the marriage and her barrenness. The names of Bilhah’s sons reflect Rachel’s bitter struggle with her sister and her feeling of some victory.
Some languages have an idiom that is similar to the Hebrew idiom here. Do what is best in your language. Alternate translation: “Jacob became very angry with Rachel and said”
?,in_the_place_of ʼElohīm I which/who withheld from,you fruit(sg) womb
Jacob uses a rhetorical question here to show that he is upset with Rachel and to strongly emphasize his point. Do what is best in your language to communicate this. Alternate translation: “I am not in the place of God, who has kept you from having children!” or “I am not God! He is the one who has kept you from having children!”
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.
