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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).
BrLXXΚαὶ εἶδεν Ἰακὼβ τὸ πρόσωπον τοῦ Λάβαν, καὶ ἰδοὺ οὐκ ἦν πρὸς αὐτὸν ὡσεὶ χθὲς καὶ τρίτην ἡμέραν. (Kai eiden Yakōb to prosōpon tou Laban, kai idou ouk aʸn pros auton hōsei ⱪthes kai tritaʸn haʸmeran. )
BrTrAnd Jacob saw the countenance of Laban, and behold it was not toward him as [fn]before.
JPSAnd Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.
ASVAnd Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.
DRAAnd perceiving also that Laban’s countenance was not towards him as yesterday and the other day,
YLTand Jacob seeth the face of Laban, and lo, it is not with him as heretofore.
DrbyAnd Jacob saw the countenance of Laban, and behold, it was not toward him as previously.
RVAnd Jacob beheld the countenance of Laban, and, behold, it was not toward him as beforetime.
WbstrAnd Jacob beheld the countenance of Laban, and behold, it was not towards him as before.
KJB-1769And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before.[fn]
31.2as before: Heb. as yesterday and the day before
KJB-1611[fn]And Iacob behelde the countenance of Laban, and behold, it was not toward him as before. (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAnd Iacob behelde the countenaunce of Laban, and beholde, it was not towardes hym as it was wont to be. (And Yacob beheld the countenaunce of Laban, and behold, it was not towardes him as it was wont to be.)
GnvaAlso Iaakob beheld the countenance of Laban, that it was not towards him as in times past: (Also Yacob beheld the countenance of Laban, that it was not towards him as in times past: )
CvdlAnd Iacob behelde Labans countenaunce, & beholde, it was not towarde him as yesterdaye and yeryesterdaye. (And Yacob beheld Labans countenaunce, and behold, it was not towarde him as yesterdaye and yeryesterdaye.)
WyclAlso Jacob perseyuede the face of Laban, that it was not ayens hym as yistirdai, and the thridde dai agoon, (Also Yacob perseyuede the face of Laban, that it was not against him as yistirdai, and the third day agoon,)
LuthUnd Jakob sah an das Angesicht Labans; und siehe, es war nicht gegen ihn wie gestern und ehegestern. (And Yakob saw at the face Labans; and look, it what/which not gegen him/it like gestern and ehegestern.)
ClVganimadvertit quoque faciem Laban, quod non esset erga se sicut heri et nudiustertius, (animadvertit too face Laban, that not/no was erga se like heri and nudiustertius, )
31:1-21 Jacob’s return journey precipitated a confrontation with Laban that set a permanent boundary between Israel (Jacob) and Aram (Laban). God kept his word to Jacob by prospering him in Paddan-aram and protecting him on his journey home.
DOM face/surface_of Lāⱱān and=see/lo/see! not,it with=him/it as,before formerly
The clause he was not with him is used here as an idiom that means Laban was no longer happy with Jacob or that he no longer liked him. Consider whether your language has a similar idiom that fits well here. Alternate translation: “that Laban no longer looked at him in a friendly way like he did previously” or “that Laban was no longer happy with him like he was previously” or “that Laban no longer acted kind toward him the way he did in the past.”
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.
