Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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.
OET (OET-RV) Lavan gave the pile the Aramaic name ‘Jegar Sahadutha’ (which means ‘pile that reminds’) while Yacob gave it the Hebrew name ‘Gale’ed’ (which has the same meaning).
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).
ULT And Laban called it Jegar Sahadutha, but Jacob called it Galeed.
UST Laban gave the pile the Aramaic name Jegar Sahadutha, which means “pile that reminds,” while Jacob gave it the Hebrew name Galeed, which has the same meaning.
BSB Laban called it Jegar-sahadutha, and Jacob called it Galeed.[fn]
31:47The Aramaic Jegar-Sahadutha and the Hebrew Galeed both mean heap of witnesses.
OEB Laban called it Jegar-sahaduthap[fn]; but Jacob called it Galeed[fn].
Heap of witness
WEB Laban called it Jegar Sahadutha,[fn] but Jacob called it Galeed.[fn]
31:47“Jegar Sahadutha” means “Witness Heap” in Aramaic.
NET Laban called it Jegar Sahadutha, but Jacob called it Galeed.
LSV and Laban calls it Jegar-Sahadutha; and Jacob has called it Galeed.
FBV Laban called it Jegar-sahadutha, while Jacob called it Galeed.[fn]
31:47Both names mean “pile of stones,” the first in Aramaic, the second in Hebrew.
T4T Laban gave the heap the Aramaic name Jegar-Sahadutha, which means ‘rock-pile to remind us’, but Jacob gave the rock-pile the Hebrew name Galeed, which has the same meaning.
LEB And Laban called it Jegar Sahadutha,[fn] but Jacob called it Galeed.[fn]
BB And Laban called it Iegar Sahadutha: but Iacob called it Galeed. (And Laban called it Yegar Sahadutha: but Yacob called it Galeed.)
GNV And Laban called it Iegar-sahadutha, and Iaakob called it Galeed. (And Laban called it Yegar-sahadutha, and Yacob called it Galeed. )
CB And Laba called it Iegar Sahadutha, but Iacob called it Gilead: (either of them after the properte of his language.) (And Laba called it Yegar Sahadutha, but Yacob called it Gilead: (either of them after the properte of his language.))
WYC And Laban clepide it the heep of wittnesse, and Jacob clepide it the heep of witnessyng; euer eithir clepide bi the proprete of his langage. (And Laban called it the heep of wittnesse, and Yacob called it the heep of witnessing; ever eithir called by the proprete of his langage.)
LUT Und Laban hieß ihn Jegar-Sahadutha; Jakob aber hieß ihn Gilead. (And Laban was_called him/it Yegar-Sahadutha; Yakob but was_called him/it Gilead.)
CLV quem vocavit Laban Tumulum testis: et Jacob, Acervum testimonii, uterque juxta proprietatem linguæ suæ. (quem vocavit Laban Tumulum testis: and Yacob, Acervum testimonii, uterque yuxta proprietatem linguæ suæ. )
BRN And Laban called it, the Heap of Testimony; and Jacob called it, the Witness Heap.
BrLXX Καὶ ἐκάλεσεν αὐτὸν Λάβαν, βουνὸς τῆς μαρτυρίας· Ἰακὼβ δὲ ἐκάλεσεν αὐτὸν, βουνὸς μάρτυς. (Kai ekalesen auton Laban, bounos taʸs marturias; Yakōb de ekalesen auton, bounos martus. )
31:45-48 The stone and the heap of stones were a monument to the border treaty between the two men, as a witness to future generations. Each man named the monument witness pile in his native language. It remained the perpetual border between Israel and the kingdom of Aram (Syria), two nations often at war.
If the meaning of Jegar Sahadutha and Galeed is included in your translation or in a footnote, be sure that it fits with how you translate “heap/pile/mound” in verses 46 and 48, and “witness” in verse 48.
וְיַֽעֲקֹ֔ב קָ֥רָא ל֖וֹ גַּלְעֵֽד
and,Jacob he/it_called to=him/it Galeed
Alternate translation: “whereas Jacob gave it the Hebrew name Galeed, which has the same meaning.”
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.
