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, 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 νῦν ἰσχύει ἡ χείρ μου κακοποιῆσαί σε· ὁ δὲ Θεὸς τοῦ πατρός σου χθὲς εἶπε πρός με, λέγων, Φύλαξαι σεαυτὸν μή ποτε λαλήσῃς μετὰ Ἰακὼβ πονηρά. (Kai nun isⱪuei haʸ ⱪeir mou kakopoiaʸsai se; ho de Theos tou patros sou ⱪthes eipe pros me, legōn, Fulaxai seauton maʸ pote lalaʸsaʸs meta Yakōb ponaʸra. )
BrTrAnd now my hand has power to hurt thee; but the God of thy father spoke to me yesterday, saying, Take heed to thyself that thou speak not evil words to Jacob.
ULTIt is in the power of my hand to do harm to you, but last night the God of your father said to me, saying, ‘Keep yourself from speaking with Jacob either good or bad.’
USTI have the power to harm all of you, but last night in a dream the God whom your father serves warned me not to threaten you in any way.
BSB § I have power to do you great harm, but last night the God of your father said to me, ‘Be careful not to say anything to Jacob, either good or bad.’
OEBIt was in my power to do you harm, but the God of your father spoke to me last night saying, “Take care that you do not speak to Jacob, neither good nor bad.”
WEBBEIt is in the power of my hand to hurt you, but the God of your father spoke to me last night, saying, ‘Be careful that you don’t speak to Jacob either good or bad.’
NETI have the power to do you harm, but the God of your father told me last night, ‘Be careful that you neither bless nor curse Jacob.’
LSVmy hand is to God to do evil with you, but the God of your father last night has spoken to me, saying, Take heed to yourself from speaking with Jacob from good to evil.
FBVI could really punish you badly, but the God of your father spoke to me last night and told me, ‘Watch what you say to Jacob. Don't try to persuade him to come back, and don't threaten him either.’
T4TMy relatives and I have the power to harm you, but last night the God whom your father worships said to me in a dream, ‘Be sure that you do not say anything at all to Jacob in an angry way.’
LEBIt is in my power[fn] to do harm to you, but the God of your father spoke to me last night saying, ‘Take care[fn] from speaking with Jacob, whether good or evil.’
JPSIt is in the power of my hand to do you hurt; but the God of your father spoke unto me yesternight, saying: Take heed to thyself that thou speak not to Jacob either good or bad.
ASVIt is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad.
DRAIt is in my power to return thee evil: but the God of your father said to me yesterday: Take heed thou speak not any thing harshly against Jacob.
YLTmy hand is to God to do evil with you, but the God of your father yesternight hath spoken unto me, saying, Take heed to thyself from speaking with Jacob from good unto evil.
DrbyIt would be in the power of my hand to do you hurt; but the [fn]God of your father spoke to me last night, saying, Take care that thou speak not to Jacob either good or bad.
RVIt is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take heed to thyself that thou speak not to Jacob either good or bad.
WbstrIt is in the power of my hand to do you hurt: but the God of your father spoke to me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad.
KJB-1769It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. (It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou/you heed that thou/you speak not to Jacob either good or bad. )
KJB-1611It is in the power of my hand to doe you hurt: but the God of your father spake vnto mee yesternight, saying, Take thou heed, that thou speake not to Iacob either good or bad. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsFor it is in my hand through God to do you hurt: But the God of your father spake vnto me yesternight, saying: Take heede that thou speake not to Iacob ought saue good. (For it is in my hand through God to do you hurt: But the God of your father spake unto me yesternight, saying: Take heed that thou/you speak not to Yacob ought save good.)
GnvaI am able to do you euill: but the God of your father spake vnto me yesternight, saying, Take heed that thou speake not to Iaakob ought saue good. (I am able to do you evil: but the God of your father spake unto me yesternight, saying, Take heed that thou/you speak not to Yacob ought save good. )
Cvdlthat I coude haue done you euell: but youre fathers God saide yesterdaye vnto me: Bewarre, that thou speake nothinge vnto Iacob but good. (that I could have done you evil: but your(pl) fathers God said yesterdaye unto me: Bewarre, that thou/you speak nothing unto Yacob but good.)
WyclAnd now sotheli myn hond mai yelde yuel to thee, but the God of thi fadir seide to me yisterdai, Be war that thou speke not ony harder thing with Jacob. (And now truly mine hand mai yelde evil to thee/you, but the God of thy/your father said to me yisterdai, Be war that thou/you speak not any harder thing with Yacob.)
LuthUnd ich hätte mit Gottes Hilfe wohl so viel Macht, daß ich euch könnte Übels tun; aber eures Vaters GOtt hat gestern zu mir gesagt: Hüte dich, daß du mit Jakob nicht anders denn freundlich redest! (And I would_have with God’s Hilfe probably so many Macht, that I you könnte Übels tun; but eures father God has gestern to to_me said: Hüte dich, that you with Yakob not anders because freundlich redest!)
ClVgvalet manus mea reddere tibi malum: sed Deus patris vestri heri dixit mihi: Cave ne loquaris contra Jacob quidquam durius. (valet hands mea reddere to_you malum: but God of_the_father vestri heri he_said mihi: Cave not loquaris on_the_contrary Yacob quidquam durius. )
31:25-30 The dispute between the two men used the language of legal controversies and lawsuits (see also 31:36). In his first argument, Laban presented himself as a wounded party that Jacob had robbed.
The pronoun you is plural here, so it probably refers to Jacob and everyone in his household. Alternate translation: “I and my men have the ability to harm all of you,”
For some languages it may be more natural to put this time phrase later and say “ … said to me in a dream last night”. Do what is best in your language. See how you translated a similar phrase (“the God of my father”) in verse 5.
he/it_had_said to=me to=say careful to/for=yourself(m) from,say with Yaakob whether,good until bad
For some languages it is necessary to make this embedded quote an indirect quote. Do what is best in your language. Also see how you translated a similar quote in verse 24. Alternate translation: “warned me to not harm you in any way.”
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.
