GEN 31:19 Parallel Verse View

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Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs.
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).

BrLXX Λάβαν δὲ ᾤχετο κεῖραι τὰ πρόβατα αὐτοῦ· ἔκλεψε δὲ Ῥαχὴλ τὰ εἴδωλα τοῦ πατρὸς αὐτῆς.
(Laban de ōⱪeto keirai ta probata autou; eklepse de Ɽaⱪaʸl ta eidōla tou patros autaʸs. )

ULT Now Laban had gone to shear his sheep, so Rachel stole the idols that belonged to her father,

UST Now before that, Laban the Aramean had gone away for several days to shear his sheep. While her father was gone, Rachel entered his tent and stole his idols that he worshiped.

BSB § Now while Laban was out shearing his sheep, Rachel stole her father’s household idols.

OEB And while Laban was gone to shear his sheep, Rachel stole the household gods that were her father’s.

WEBBE Now Laban had gone to shear his sheep; and Rachel stole the teraphim[fn] that were her father’s.

31:19 teraphim were household idols that may have been associated with inheritance rights to the household property.

WMBB (Same as above including footnotes)

NET While Laban had gone to shear his sheep, Rachel stole the household idols that belonged to her father.

LSV And Laban has gone to shear his flock, and Rachel steals the teraphim which her father has;

FBV While Laban was away from home shearing his sheep, Rachel stole the household idols[fn] that belonged to her father.

31:19 “Household idols”: small figurines considered important and “lucky,” representative of pagan gods and consulted for making decisions. Often they were female figures, and associated with fertility. They also seem to be significant in determining issues of ownership of property and land, which is perhaps another reason why Rachel took them and why Laban was so keen to have them returned.

T4T Before they left, while Laban was shearing his sheep, Rachel stole the small wooden idols that were in her father’s tent.

LEB Now Laban had gone to shear his sheep, and Rachel stole the idols[fn] that belonged to her father.

31:19 Hebrew teraphim

BBE Now Laban had gone to see to the cutting of the wool of his sheep; so Rachel secretly took the images of the gods of her father's house.

Moff No Moff GEN book available

JPS Now Laban was gone to shear his sheep. And Rachel stole the teraphim that were her father's.

ASV Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s.

DRA At that time Laban was gone to shear his sheep, and Rachel stole away her father’s idols.

YLT And Laban hath gone to shear his flock, and Rachel stealeth the teraphim which her father hath;

Drby And Laban had gone to shear his sheep. And Rachel stole the teraphim that [belonged] to her father.

RV Now Laban was gone to shear his sheep: and Rachel stole the teraphim that were her father’s.

Wbstr And Laban went to shear his sheep; and Rachel had stolen the images that were her father's.

KJB-1769 And Laban went to shear his sheep: and Rachel had stolen the images that were her father’s.[fn]

31.19 images: Heb. teraphim

KJB-1611 [fn]And Laban went to sheare his sheepe: and Rachel had stollen the Images that were her fathers.
(And Laban went to sheare his sheep: and Rachel had stolen the Images that were her fathers.)

31:19 Hebr. Teraphim.

Bshps But Laban was gone to sheare his sheepe: and Rachel had stolen her fathers images.
(But Laban was gone to sheare his sheep: and Rachel had stolen her fathers images.)

Gnva Whe Laban was gone to shere his sheepe, Then Rahel stole her fathers idoles.
(Whe Laban was gone to shere his sheep, Then Rahel stole her fathers idols. )

Cvdl Laba was gone to clyppe his flocke, and Rachel stale hir fathers ymages.
(Laba was gone to clyppe his flocke, and Rachel stale her fathers images.)

Wycl In that tyme Laban yede to schere scheep, and Rachel stal the idols of hir fadir.
(In that time Laban went to schere sheep, and Rachel stal the idols of her father.)

Luth (Laban aber war gegangen, seine Herde zu scheren.) Und Rahel stahl ihres Vaters Götzen.
((Laban but what/which gegangen, his Herde to scheren.) And Rahel stahl ihres father Götzen.)

ClVg Eo tempore ierat Laban ad tondendas oves, et Rachel furata est idola patris sui.
(Eo tempore ierat Laban to tondendas oves, and Rachel furata it_is idola of_the_father sui. )

UTN uW Translation Notes:

Note 1 topic: writing-background

וְ⁠לָבָ֣ן

and,Laban

Make sure it is clear in your translation that the events in verse 19 happened before Jacob and his family had left. Also, for some languages it is more natural to first make “the Aramean” explicit here in verse 19 rather than wait until verse 20. Do what is best in your language.

הָלַ֔ךְ לִ⁠גְזֹ֖ז אֶת צֹאנ֑⁠וֹ

gone to,shear DOM his/its=flock_of_sheep/goats

In that culture, sheep wool was very important since it was used to make clothing and blankets. The process of shearing many sheep would have taken several days. You could include some of this information in a footnote. Alternate translation: “had gone away for several days to cut the wool off his sheep”

Note 2 topic: figures-of-speech / explicit

וַ⁠תִּגְנֹ֣ב רָחֵ֔ל

and,stole Rāḩēl

Consider whether it is more natural in your language to begin a new sentence here. Alternate translation: “While he was gone, Rachel entered his tent and took”

Note 3 topic: translate-unknown

אֶת הַ⁠תְּרָפִ֖ים אֲשֶׁ֥ר לְ⁠אָבִֽי⁠הָ

DOM DOM the,household_gods which/who belonged_to,father,her

These idols were statues made of wood or precious metals. They were small enough to be used in a private home. In this chapter these statues are referred to as idols (in verses 19, 34, 35 when the author refers to them) and “gods” (in quotes in verses 30 and 32 when Laban or Jacob talk about them). If it is confusing in your language to switch back and forth between these two terms, you could use “gods” throughout this chapter, since Laban would not have called them idols, and Jacob would not have used that term in his presence. However, if possible, it is best to translate the two terms the way the Hebrew text has them. Alternate translation: “his family gods,” or “the gods that he had”

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Isaac’s Travels

Genesis 21-35

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.

Parallel GEN 31:19

Isaac’s Travels