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).
BrLXXΝῦν οὖν πεπόρευσαι· ἐπιθυμίᾳ γὰρ ἐπεθύμησας ἀπελθεῖν εἰς τὸν οἶκον τοῦ πατρός σου· ἱνατί ἔκλεψας τοὺς θεούς μου; (Nun oun peporeusai; epithumia gar epethumaʸsas apelthein eis ton oikon tou patros sou; hinati eklepsas tous theous mou; )
BrTrNow then go on thy way, for thou hast earnestly desired to depart to the house of thy father; wherefore hast thou stolen my gods?
ULTSo now, you have surely gone because you greatly long for the house of your father. Why did you steal my gods?”
USTNow then, I understand that you left because you were so homesick to return to your father’s family, but why did you steal my gods?”
BSBNow you have gone off because you long for your father’s house. But why have you stolen my gods?”
OEBBut now, since you are surely going because you long so earnestly for your father’s house, why have you stolen my gods?’
WEBBENow, you want to be gone, because you greatly longed for your father’s house, but why have you stolen my gods?”
RVAnd now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods?
WbstrAnd now, though thou wouldest needs be gone, because thou didst earnestly long after thy father's house; yet why hast thou stolen my gods?
KJB-1769And now, though thou wouldest needs be gone, because thou sore longedst after thy father’s house, yet wherefore hast thou stolen my gods? (And now, though thou/you wouldest needs be gone, because thou/you sore longedst after thy/your father’s house, yet wherefore hast thou/you stolen my gods? )
KJB-1611And now though thou wouldest needes bee gone, because thou sore longedst after thy fathers house; yet wherefore hast thou stollen my gods? (And now though thou/you wouldest needes be gone, because thou/you sore longedst after thy/your fathers house; yet wherefore hast thou/you stolen my gods?)
BshpsAnd nowe though thou wouldest nedes be gone away, because thou sore longest after thy fathers house, yet wherfore hast thou stollen my gods? (And now though thou/you wouldest needs be gone away, because thou/you sore longest after thy/your fathers house, yet wherefore hast thou/you stolen my gods?)
GnvaNowe though thou wentest thy way, because thou greatly longedst after thy fathers house, yet wherefore hast thou stollen my gods? (Now though thou/you wentest thy/your way, because thou/you greatly longedst after thy/your fathers house, yet wherefore hast thou/you stolen my gods? )
CvdlAnd for so moch then as thou woldest nedes departe, and longedest sore after yi fathers house, why hast thou stollen away my goddes? (And for so much then as thou/you would needs departe, and longedest sore after yi fathers house, why hast thou/you stolen away my gods?)
WyclSuppose, if thou coueitedist to go to thi kynesmen, and the hows of thi fadir was in desir to thee, whi hast thou stole my goddis? (Suppose, if thou/you coueitedist to go to thy/your kynesmen, and the house of thy/your father was in desir to thee/you, why hast thou/you stole my gods?)
LuthUnd weil du denn ja wolltest ziehen und sehntest dich so fast nach deines Vaters Hause, warum hast du mir meine Götter gestohlen? (And because you because ja wantedst ziehen and sehntest you/yourself so nearly after yours Vaters house, warum have you to_me my gods gestohlen?)
ClVgEsto, ad tuos ire cupiebas, et desiderio erat tibi domus patris tui: cur furatus es deos meos? (Esto, to yours ire cupiebas, and desiderio was to_you home of_the_father tui: cur furatus you_are deos meos? )
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.
Begin this verse in a way which shows that Laban is introducing a new topic. Also notice that you shifts to singular here in verse 30. Alternate translation: “Now then, I know that you left” or “Now, I know that you ran away”
כִּֽי נִכְסֹ֥ף נִכְסַ֖פְתָּה
that/for/because/then/when to_long you_longed
Alternate translation: “because you longed so much” or “because you were very homesick”
This phrase refers to the people in Jacob’s father’s household and other relatives living nearby. Alternate translation: “to return home to your father and other relatives,”
לָ֥מָּה גָנַ֖בְתָּ אֶת אֱלֹהָֽי
to/for=what steal DOM gods,my
Alternate translation: “but what is the reason that you stole my gods?”
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.
