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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).
BrLXXἜκρυψε δὲ Ἰακὼβ Λάβαν τὸν Σύρον, τοῦ μὴ ἀναγγεῖλαι αὐτῷ, ὅτι ἀποδιδράσκει. (Ekrupse de Yakōb Laban ton Suron, tou maʸ anangeilai autōi, hoti apodidraskei. )
BrTrAnd Jacob hid the matter from Laban the Syrian, so as not to tell him that he ran away.
ULTand Jacob stole the heart of Laban the Aramean by not informing him that he was fleeing.
USTAt the same time, Jacob also deceived Laban by fleeing secretly without telling him that he was leaving.
BSBMoreover, Jacob deceived [fn] Laban the Aramean by not telling him that he was running away.
31:20Or stole the heart of; also in verses 26 and 27
OEBSo Jacob deceived Laban the Aramean — he did not tell him that he was going to flee.
WEBBEJacob deceived Laban the Syrian, in that he didn’t tell him that he was running away.
KJB-1611[fn]And Iacob stale away vnawares to Laban the Syrian, in that he told him not that he fled. (And Yacob stale away unawares to Laban the Syrian, in that he told him not that he fled.)
BshpsAnd Iacob stale away the heart of Laban the Syrian, in that he tolde him not that he fled. (And Yacob stale away the heart of Laban the Syrian, in that he told him not that he fled.)
GnvaThus Iaakob stole away ye heart of Laban the Aramite: for he told him not that he fled. (Thus Yacob stole away ye/you_all heart of Laban the Aramite: for he told him not that he fled. )
CvdlThus dyd Iacob steale awaie ye hert of Laban ye Syrian, in yt he tolde him not that he fled. (Thus did Yacob steal awaie ye/you_all heart of Laban ye/you_all Syrian, in it he told him not that he fled.)
WyclAnd Jacob nolde knouleche to the fadir of his wijf, that he wolde fle; (And Yacob nolde knouleche to the father of his wife, that he would fle;)
LuthAlso stahl Jakob dem Laban zu Syrien das Herz damit, daß er ihm nicht ansagte, daß er floh. (So stahl Yakob to_him Laban to Syrien the heart damit, that he him not ansagte, that he floh.)
ClVgNoluitque Jacob confiteri socero suo quod fugeret. (Noluitque Yacob confiteri socero his_own that fugeret. )
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.
Consider whether it is better in your language to begin a new sentence here. Alternate translation: “and Jacob tricked” or “At the same time, Jacob tricked”
לָבָ֖ן הָאֲרַמִּ֑י
Lāⱱān the,Aramean
If you used Aramean earlier (verse 19), it may not be natural here. Do what is best in your language. Also, see how you translated this phrase in Gen 25:20.
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.
