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.
Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)As for your idols, whoever you find your gods with will be put to death. Look through everything we have and takeback anything that belongs to you, with our relatives as witnesses.” (Now Yacob didn’t know that Rahel had stolen them.)
Key: khaki:verbs, red:negative, 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 εἶπεν Ἰακὼβ, παρʼ ᾧ ἂν εὕρῃς τοὺς θεούς σου, οὐ ζήσεται ἐναντίον τῶν ἀδελφῶν ἡμῶν· ἐπίγνωθι τί ἐστι παρʼ ἐμοὶ τῶν σῶν, καὶ λάβε· καὶ οὐκ ἐπέγνω παρʼ αὐτῷ οὐθέν· οὐκ ᾔδει δὲ Ἰακὼβ, ὅτι Ῥαχὴλ ἡ γυνὴ αὐτοῦ ἔκλεψεν αὐτούς. (Kai eipen Yakōb, parʼ hō an heuraʸs tous theous sou, ou zaʸsetai enantion tōn adelfōn haʸmōn; epignōthi ti esti parʼ emoi tōn sōn, kai labe; kai ouk epegnō parʼ autōi outhen; ouk aʸdei de Yakōb, hoti Ɽaⱪaʸl haʸ gunaʸ autou eklepsen autous. )
BrTrAnd Jacob said, With whomsoever thou shalt find thy gods, he shall not live in the presence of our brethren; take notice of what I have of thy property, and take it; and he observed nothing with him, but Jacob knew not that his wife Rachel had stolen them.
ULTWhomever you find your gods with will not live! In front of our relatives, observe for yourself what is with me, and take what belongs to you.” Now Jacob did not know that Rachel had stolen them.
USTHowever we did not take your gods. In fact, if you find your gods with anyone here, that person will die for stealing them! So while our relatives are watching, go ahead and search all my belongings for yourself. If you find anything that is yours, take it.” When Jacob said that, he did not know that Rachel was the one who had stolen the idols.
BSBIf you find your gods with anyone here, he shall not live! In the presence of our relatives, see for yourself if anything is yours, and take it back.” For Jacob did not know that Rachel had stolen the idols.
OEBThe one with whom you find your gods will be put to death; in the presence of our kinsmen investigate for yourself what is with me and take it.’ Jacob did not know that Rachel had stolen Laban’s gods.
WEBBEAnyone you find your gods with shall not live. Before our relatives, discern what is yours with me, and take it.” For Jacob didn’t know that Rachel had stolen them.
NETWhoever has taken your gods will be put to death! In the presence of our relatives identify whatever is yours and take it.” (Now Jacob did not know that Rachel had stolen them.)
LSVwith whomsoever you find your gods—he must not live; before our brothers discern for yourself what [is] with me, and take to yourself”: and Jacob has not known that Rachel has stolen them.
FBVAs for your idols, anyone you find who has them will die. You can search everything in the presence of our relatives, and if you find I have anything that belongs to you, you can take it.” (Jacob didn't know that Rachel had stolen the household idols.)
T4TBut if you find anyone here who has your wooden idols, we will execute that person. While our relatives are watching, search for yourself to see if there is anything that belongs to you that is here with me. If you find anything, you can take it!” When Jacob said that, he did not know that Rachel had stolen the wooden idols.
LEBBut with whomever you find your gods, he shall not live. In the presence of your kinsmen now identify what is with me that is yours and take it.” Now Jacob did not know that Rachel had stolen them.
BBEAs for your gods, if anyone of us has them, let him be put to death: make search before us all for what is yours, and take it. For Jacob had no knowledge that Rachel had taken them.
JPSWith whomsoever thou findest thy gods, he shall not live; before our brethren discern thou what is thine with me, and take it to thee.' — For Jacob knew not that Rachel had stolen them. —
ASVWith whomsoever thou findest thy gods, he shall not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.
DRABut whereas thou chargest me with theft: with whomsoever thou shalt find thy gods, let him be slain before our brethren. Search, and if thou find any of thy things with me, take them away. Now when he said this, he knew not that Rachel had stolen the idols.
YLTwith whomsoever thou findest thy gods — he doth not live; before our brethren discern for thyself what [is] with me, and take to thyself:' and Jacob hath not known that Rachel hath stolen them.
DrbyWith whomsoever thou findest thy [fn]gods, he shall not live. Before our brethren discern what is thine with me, and take [it] to thee. But Jacob did not know that Rachel had stolen them.
RVWith whomsoever thou findest thy gods, he shall not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them.
WbstrWith whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee: for Jacob knew not that Rachel had stolen them.
KJB-1769With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. (With whomsoever thou/you findest thy/your gods, let him not live: before our brethren/brothers discern thou/you what is thine/your with me, and take it to thee/you. For Jacob knew not that Rachel had stolen them. )
KJB-1611With whomsoeuer thou findest thy gods, let him not liue: before our brethren discerne thou what is thine with me, and take it to thee: for Iacob knew not that Rachel had stollen them. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation)
BshpsBut with whomsoeuer thou findest thy gods, let hym dye. Here before our brethren, seeke that thyne is by me, and take it to thee: But Iacob wyst not that Rachel had stolen them. (But with whomsoever thou/you findest thy/your gods, let him die. Here before our brethren/brothers, seek that thine/your is by me, and take it to thee/you: But Yacob wyst not that Rachel had stolen them.)
GnvaBut with whome thou findest thy gods, let him not liue. Search thou before our brethre what I haue of thine, and take it to thee, (but Iaakob wist not that Rahel had stolen them) (But with whom thou/you findest thy/your gods, let him not live. Search thou/you before our brethren/brothers what I have of thine, and take it to thee/you, (but Yacob wist not that Rahel had stolen them) )
Cvdlbut loke by whom thou fyndest thy goddes, let the same dye here before oure brethren. Seke that thine is by me, and take it awaye. (But he knew not, that Rachel had stollen them.) (but look by whom thou/you fyndest thy/your gods, let the same dye here before our brethren/brothers. Seke that thine/your is by me, and take it away. (But he knew not, that Rachel had stolen them.))
Wyclsotheli that thou repreuest me of thefte, at whom euer thou fyndist thi goddis, be he slayn bifor oure britheren; seke thou, what euer thing of thine thou fyndist at me, and take awei. Jacob seide these thingis, and wiste not that Rachel stal the idols. (truly that thou/you repreuest me of thefte, at whom ever thou/you fyndist thy/your gods, be he slain/killed before our brethren/brothers; seek thou/you, what ever thing of thine/your thou/you fyndist at me, and take away. Yacob said these things, and wiste not that Rachel stal the idols.)
LuthBei welchem aber du deine Götter findest, der sterbe hie vor unsern Brüdern. Suche das Deine bei mir und nimm‘s hin. Jakob wußte aber nicht, daß sie Rahel gestohlen hatte. (Bei which_one but you your gods findest, the/of_the die here before/in_front_of unsern brothersn. Suche the Deine at to_me and nimm‘s hin. Yakob knew but not, that they/she/them Rahel gestohlen had.)
ClVgQuod autem furti me arguis: apud quemcumque inveneris deos tuos, necetur coram fratribus nostris: scrutare, quidquid tuorum apud me inveneris, et aufer. Hæc dicens, ignorabat quod Rachel furata esset idola.[fn] (That however furti me arguis: apud quemcumque inveneris deos tuos, necetur before fratribus nostris: scrutare, quidquid tuorum apud me inveneris, and aufer. This saying, ignorabat that Rachel furata was idola. )
31.32Ignorabat quod Rachel furata esset idola. HIERON. Ubi nos idola legimus, in Hebræo theraphim scriptum est; quod Aquila figuras, vel imagines interpretatur. Hoc autem ideo dico ut sciamus quid in Judicum libro theraphim sonet. Contra montem Galaad, etc. Non quod eo tempore mons Galaad diceretur, sed per anticipationem illo nomine vocatur, quo postea nuncupatus est. Qui, assumptis fratribus suis, persecutus, etc. GREG. Historice. Potest per Laban mundus exprimi: qui cum furore Jacob sequitur, quia electos, qui sunt membra Christi, opprimere conatur. Filiam mundi vel diaboli Jacob abstulit, cum sibi Christus Ecclesiam ex gentibus conjunxit, cui per prophetam dicitur psal. 44: Obliviscere populum tuum, etc. In idolis avaritia signatur, quæ est idolorum servitus. Laban veniens apud Jacob idolum non reperit, quia, ostensis mundi divitiis Redemptori nostro, diabolus vestigia concupiscentiæ non reperit. Sed quæ Jacob non habuit, Rachel sedendo operuit, quæ interpretatur ovis, et Ecclesiam significat. Sedere autem est humilitatem pœnitentiæ appetere. Unde psal. CXXVI: Surgite postquam sederitis. Rachel idola sedendo operit, quia Ecclesia Christum sequens vitium terrenæ concupiscentiæ per humilitatem pœnitentiæ cooperuit. Unde psal. 13: Beati quorum remissæ sunt iniquitates, et quorum tecta sunt peccata. Nos igitur Rachel significat, qui idola sedendo premimus, si culpas avaritiæ pœnitendo damnamus; quæ avaritiæ immunditia non viriliter currentes impedit, sed effeminate gradientes per blandimenta sæculi resolvuntur, quod his verbis significatur: Juxta consuetudinem feminarum accidit mihi. Quasi enim muliebria pati se innotuit. Ut oscularer filios meos ac filias. More Scripturæ filios ac filias Jacob suos appellat, quæ filios vel fratres cognatos appellat; unde in sequentibus: Dixitque Jacob fratribus suis: Afferte lapides. In Evangelio quoque filii Mariæ, materteræ Domini, fratres ejus vocantur Matthæi 12. Timui ne violenter auferres filias tuas, quod autem furti me arguis, etc. Quasi ideo non tibi manifestavi, ne acerbitate persecutionis superares animas infirmas, noviter tibi ereptas.
31.32Ignorabat that Rachel furata was idola. HIERON. Where we idola legimus, in Hebræo theraphim scriptum est; that Aquila figuras, or imagines interpretatur. This however ideo dico as sciamus quid in Yudicum libro theraphim sonet. Contra montem Galaad, etc. Non that eo tempore mons Galaad diceretur, but through anticipationem illo nomine vocatur, quo postea nuncupatus it_is. Qui, assumptis fratribus to_his_own, persecutus, etc. GREG. Historice. Potest through Laban mundus exprimi: who when/with furore Yacob follows, because electos, who are members of_Christ, opprimere conatur. Filiam mundi or diaboli Yacob abstulit, when/with sibi Christus Ecclesiam from nations conyunxit, cui through prophetam it_is_said psal. 44: Obliviscere the_people tuum, etc. In idolis avaritia signatur, which it_is idolorum servitus. Laban veniens apud Yacob idolum not/no reperit, quia, ostensis mundi divitiis Redemptori nostro, diabolus vestigia concupiscentiæ not/no reperit. But which Yacob not/no habuit, Rachel sedendo operuit, which interpretatur ovis, and Ecclesiam significat. Sedere however it_is humilitatem pœnitentiæ appetere. Unde psal. CXXVI: Surgite postquam sederitis. Rachel idola sedendo operit, because Ecclesia Christum following vitium terrenæ concupiscentiæ through humilitatem pœnitentiæ cooperuit. Unde psal. 13: Beati quorum remissæ are iniquitates, and quorum tecta are peccata. Nos igitur Rachel significat, who idola sedendo premimus, when/but_if culpas avaritiæ pœnitendo damnamus; which avaritiæ immunditia not/no viriliter currentes impedit, but effeminate gradientes through blandimenta sæculi resolvuntur, that his verbis significatur: Yuxta consuetudinem feminarum accidit mihi. Quasi because muliebria pati se innotuit. Ut oscularer filios meos ac daughters. More Scripturæ filios ac daughters Yacob suos appellat, which filios or brothers cognatos appellat; whence in sequentibus: And_he_said Yacob fratribus to_his_own: Bring_it lapides. In Evangelio too children Mariæ, materteræ Master, brothers his vocantur Matthæi 12. Timui not violenter auferres daughters tuas, that however furti me arguis, etc. Quasi ideo not/no to_you manifestavi, not acerbitate persecutionis superares animas infirmas, noviter to_you ereptas.
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.
