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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)Rahel said, “God has vindicated me, and indeed he’s listened to my request and given me a son!” That’s why she named him ‘Dan’ (which means ‘he judged (in my favour)’).
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).
BrLXXΚαὶ εἶπε Ῥαχὴλ, ἔκρινέ μοι ὁ Θεὸς, καὶ ἐπήκουσε τῆς φωνῆς μου, καὶ ἔδωκε μοι υἱόν· διὰ τοῦτο ἐκάλεσε τὸ ὄνομα αὐτοῦ, Δάν. (Kai eipe Ɽaⱪaʸl, ekrine moi ho Theos, kai epaʸkouse taʸs fōnaʸs mou, kai edōke moi huion; dia touto ekalese to onoma autou, Dan. )
BrTrAnd Rachel said, God has given judgment for me, and hearkened to my voice, and has given me a son; therefore she called his name, Dan.
ULTand Rachel said, “God has vindicated me, and indeed, he has listened to my voice and given to me a son!” For that reason she called his name Dan.
USTand Rachel exclaimed, “God has judged in my favor! Yes indeed, he has answered my prayer and given me a son!” That is why she named the baby Dan, which means “he judged in my favor.”
BSBThen Rachel said, “God has vindicated me; He has heard my plea and given me a son.” So she named him Dan.[fn]
T4TRachel said, “God has ◄vindicated me/judged my case and has decided that what I have done is right►. He has also heard my requests and has given me a son.” So she named him Dan, which sounds like the Hebrew word that means ‘he judged’.
LEBThen Rachel said, “God has judged me, and has also heard my voice, and has given me a son.” Therefore she called his name Dan.
BBEThen Rachel said, God has been my judge, and has given ear to my voice, and has given me a son; so he was named Dan.
RVAnd Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.
WbstrAnd Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore she called his name Dan.
KJB-1769And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.[fn] (And Rachel said, God hath/has judged me, and hath/has also heard my voice, and hath/has given me a son: therefore called she his name Dan. )
KJB-1611[fn]And Rachel said, God hath iudged me, and hath also heard my voyce, and hath giuen me a sonne; therefore called she his name Dan. (And Rachel said, God hath/has judged me, and hath/has also heard my voice, and hath/has given me a sonne; therefore called she his name Dan.)
BshpsThen saide Rachel: God hath geuen sentence on my side, and hath also heard my voyce, and hath geuen me a sonne: therfore called she hym Dan. (Then said Rachel: God hath/has given sentence on my side, and hath/has also heard my voice, and hath/has given me a son: therefore called she him Dan.)
GnvaThen said Rahel, God hath giuen sentence on my side, and hath also heard my voyce, and hath giuen mee a sonne: therefore called shee his name, Dan. (Then said Rahel, God hath/has given sentence on my side, and hath/has also heard my voice, and hath/has given me a son: therefore called she his name, Dan. )
CvdlThen sayde Rachel: God hath geuen sentence on my syde, and herde my voyce, and geue me a sonne, therfore called she him Dan. (Then said Rachel: God hath/has given sentence on my side, and heard my voice, and give me a son, therefore called she him Dan.)
WycAnd Rachel seide, the Lord demede to me, and herde my preier, and yaf a sone to me; and therfor sche clepide his name Dan. (And Rachel said, the Lord demede to me, and heard my prayer, and gave a son to me; and therefore she called his name Dan.)
LuthDa sprach Rahel: GOtt hat meine Sache gerichtet und meine Stimme erhöret und mir einen Sohn gegeben. Darum hieß sie ihn Dan. (So spoke Rahel: God has my matter gerichtet and my voice erhöret and to_me a son given. Therefore was_called they/she/them him/it Dan.)
ClVgDixitque Rachel: Judicavit mihi Dominus, et exaudivit vocem meam, dans mihi filium, et idcirco appellavit nomen ejus Dan. (And_he_said Rachel: Yudicavit to_me Master, and exaudivit vocem mine, dans to_me filium, and idcirco he_called nomen his Dan. )
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.
Consider whether it is more natural here in your language to begin a new sentence here or to continue the sentence from verse 5. Alternate translation: “Then Rachel said”
דָּנַ֣נִּי אֱלֹהִ֔ים
vindicated,me ʼElohīm
Some translations have “judged me” here. However, make sure your translation of this phrase has a positive meaning (making a decision in Rachel’s favor) and not a negative meaning (condemning her).
Make sure it is clear here in your translation that Bilhah’s son is the one being named, not God (who was the subject of the previous sentence). See how you translated called his name in Gen 29:32. Alternate translation: “she called him” or “she gave him the name” or “she named her baby”
If you include the meaning of Dan’s name in your translation (or in a footnote), make sure it matches the way you translated “he has vindicated” earlier in this verse.
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.
