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, 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).
BrLXXἩνίκα δʼ ἂν ἔτεκε τὰ πρόβατα, οὐκ ἐτίθει· ἐγένετο δὲ τὰ μὲν ἄσημα τοῦ Λάβαν, τὰ δὲ ἐπίσημα τοῦ Ἰακώβ. (Haʸnika dʼ an eteke ta probata, ouk etithei; egeneto de ta men asaʸma tou Laban, ta de episaʸma tou Yakōb. )
BrTrBut he did not put them in indiscriminately whenever the cattle happened to bring forth, but the unmarked ones were Laban's, and the marked ones Jacob's.
ULTBut when the animals were weak, he did not put themin. So it was the weak oneswent to Laban, and the strong ones to Jacob,
USTBut whenever the weaker female animals were ready to mate, Jacob did not put the branchesin the troughs. In that way, the young from the weaker animals were Laban’s and the young from the stronger animals were Jacob’s.
BSBBut if the animals were weak, he did not set out the branches. So the weaker animals went to Laban and the stronger ones to Jacob.
OEBBut when the animals were weak, he did not put them in. In this way the weaker became Laban’s, and the stronger Jacob.
WEBBEbut when the flock were feeble, he didn’t put them in. So the feebler were Laban’s, and the stronger Jacob’s.
NETBut if the animals were weaker, he did not set the branches there. So the weaker animals ended up belonging to Laban and the stronger animals to Jacob.
LSVand when the flock is feeble, he does not set [them]; and the feeble ones have been Laban’s, and the strong ones Jacob’s.
FBVHe didn't do this for the weaker females. The weaker ones went to Laban, and the strong ones went to Jacob.
T4TBut when weak animals were ready to mate, he did not put the branches in their troughs. So the weak ones became part of Laban’s flock, and the strong ones became part of Jacob’s flock.
LEBBut with the more feeble of the flock he would not put them there. So the feebler were Laban’s and the stronger were Jacob’s.
BBEBut when the flocks were feeble, he did not put the sticks before them; so that the feebler flocks were Laban's and the stronger were Jacob's.
JPSbut when the flock were feeble, he put them not in; so the feebler were Laban's, and the stronger Jacob's.
ASVbut when the flock were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.
DRABut when the latter coming was, and the last conceiving, he did not put them. And those that were lateward, became Laban’s: and they of the first time, Jacob’s.
YLTand when the flock is feeble, he doth not set [them]; and the feeble ones have been Laban's, and the strong ones Jacob's.
Drbybut when the sheep were feeble, he put [them] not in; so the feeble were Laban's, and the strong Jacob's.
RVbut when the flock were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.
WbstrBut when the cattle were feeble, he put them not in: so the feebler were Laban's, and the stronger Jacob's.
KJB-1769But when the cattle were feeble, he put them not in: so the feebler were Laban’s, and the stronger Jacob’s.
KJB-1611But when the cattel were feeble, hee put them not in: so the feebler were Labans, and the stronger Iacobs. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsBut when the cattell were feeble, he put them not in: and so the feebler were Labans, and the stronger Iacobs. (But when the cattle were feeble, he put them not in: and so the feebler were Labans, and the stronger Yacobs.)
GnvaBut when the sheepe were feeble, hee put them not in: and so the feebler were Labans, and the stronger Iaakobs. (But when the sheep were feeble, he put them not in: and so the feebler were Labans, and the stronger Yacobs. )
CvdlBut in the latter buckynge tyme he layed them not in. So the later were Labans, but the firstlinges were Iacobs. (But in the latter buckynge time he laid them not in. So the later were Labans, but the firstlinges were Yacobs.)
WyclForsothe whanne the late medlyng and the laste conseyuyng weren, Jacob puttide not tho yerdis; and tho that weren late, weren maad Labans, and tho that weren of the firste tyme weren Jacobis. (Forsothe when the late medlyng and the last conseyuyng weren, Yacob put not those yerdis; and those that were late, were made Labans, and those that were of the first time were Yacobis.)
LuthAber in der Spätlinger Lauf legte er sie nicht hinein. Also wurden die Spätlinge des Laban, aber die Frühlinge des Jakob. (But in the/of_the Spätlinger Lauf laid he they/she/them not hinein. So became the Spätlinge the Laban, but the Frühlinge the Yakob.)
ClVgquando vero serotina admissura erat, et conceptus extremus, non ponebat eas. Factaque sunt ea quæ erant serotina, Laban: et quæ primi temporis, Jacob. (quando vero serotina admissura was, and conceptus extremus, not/no ponebat eas. Factaque are ea which they_were serotina, Laban: and which primi temporis, Yacob. )
30:42 Laban now received due recompense for his treatment of Jacob. Laban’s attempt to defraud Jacob resulted in Jacob’s coming out ahead, because God was at work in his life.
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.
