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)and he told them, “I’venoticed your father’s attitude and that he’s not positive toward me like he was a few days ago, but my father’s God has been with me.
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 αὐταῖς, ὁρῶ ἐγὼ τὸ πρόσωπον τοῦ πατρὸς ὑμῶν, ὅτι οὐκ ἔστι πρὸς ἐμοῦ, ὡς ἐχθὲς καὶ τρίτην ἡμέραν· ὁ δὲ Θεὸς τοῦ πατρός μου ἦν μετʼ ἐμοῦ. (Kai eipen autais, horō egō to prosōpon tou patros humōn, hoti ouk esti pros emou, hōs eⱪthes kai tritaʸn haʸmeran; ho de Theos tou patros mou aʸn metʼ emou. )
BrTrAnd he said to them, I see the face of your father, that it is not toward me as before, but the God of my father was with me.
ULTThen he said to them, “I have seen the face of your father, that he is not toward me as yesterday and three days ago, but the God of my father has been with me.
USTWhen they arrived, he said to them, “I have noticed that your father no longer acts friendly toward me the way he did in the past, but the God whom my father serves has stayed with me and has helped me.
BSBand he told them, “I can see from your father’s countenance that his attitude toward me has changed; but the God of my father has been with me.
OEBand said to them, ‘I see that your father is not so favorably inclined toward me as formerly; but the God of my father has been with me.
WEBBEand said to them, “I see the expression on your father’s face, that it is not towards me as before; but the God of my father has been with me.
NETThere he said to them, “I can tell that your father’s attitude toward me has changed, but the God of my father has been with me.
LSVand says to them, “I am beholding your father’s face—that it is not toward me as before, and the God of my father has been with me,
FBV“I've noticed that your father is treating me differently to the way he did before,” he told them. “But the God of my father will be with me.
T4TWhen they arrived, he said to them, “I see that your father does not act friendly toward me as he did previously. But God, whom my father worshiped, has helped me.
LEBand he said to them, “Look, I see the face of your father, that it is not like it has been toward me in the past.[fn] But the God of my father is with me.
31:5Literally “it is not to me like yesterday or the day before”
BBEAnd he said to them, It is clear to me that your father's feeling is no longer what it was to me; but the God of my father has been with me
RVand said unto them, I see your father’s countenance, that it is not toward me as beforetime; but the God of my father hath been with me.
WbstrAnd said to them, I see your father's countenance, that it is not towards me as before: but the God of my father hath been with me.
KJB-1769And said unto them, I see your father’s countenance, that it is not toward me as before; but the God of my father hath been with me. (And said unto them, I see your father’s countenance, that it is not toward me as before; but the God of my father hath/has been with me. )
KJB-1611And said vnto them, I see your fathers countenance, that it is not toward mee as before: but the God of my father hath bene with me. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd sayde vnto them: I see your fathers countenauce that it is not toward me as it was wont to be: but the God of my father hath ben with me. (And said unto them: I see your fathers countenauce that it is not toward me as it was wont to be: but the God of my father hath/has been with me.)
GnvaThen sayde hee vnto them, I see your fathers countenance, that it is not towardes me as it was wont, and the God of my father hath bene with me. (Then said he unto them, I see your fathers countenance, that it is not towardes me as it was wont, and the God of my father hath/has been with me. )
Cvdland sayde vnto them: I se youre fathers countenaunce, that it is not towarde me like as yesterdaye and yeryesterdaye: but the God of my father hath bene with me. (and said unto them: I see your(pl) fathers countenaunce, that it is not towarde me like as yesterdaye and yeryesterdaye: but the God of my father hath/has been with me.)
WyclY se the face of youre fadir, that it is not ayens me as `yisterdai and the thridde dai agoon; but God of my fadir was with me. (I see the face of your(pl) father, that it is not against me as `yisterdai and the third day agoon; but God of my father was with me.)
Luthund sprach zu ihnen: Ich sehe eures Vaters Angesicht, daß es nicht gegen mich ist wie gestern und ehegestern; aber der GOtt meines Vaters ist mit mir gewesen. (and spoke to to_them: I see eures father face, that it not gegen me is like gestern and ehegestern; but the/of_the God my father is with to_me gewesen.)
ClVgdixitque eis: Video faciem patris vestri quod non sit erga me sicut heri et nudiustertius: Deus autem patris mei fuit mecum. (dixitque eis: Video face of_the_father vestri that not/no let_it_be erga me like heri and nudiustertius: God however of_the_father my/mine fuit mecum. )
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 in your language it is necessary to make explicit that Rachel and Leah had come to Jacob before he spoke to them. Alternate translation: “There he told them,”
DOM face/surface_of father's,your_all's that/for/because/then/when not,it to=me as,before formerly
See how you translated a similar clause in verse 2. Alternate translation: “that your father no longer looks at me in a kind way like he did in the past,” or “that your father is no longer happy with me as he was previously” or “that your father no longer acts friendly toward me the way he did before,”
וֵֽאלֹהֵ֣י אָבִ֔י
and,God father,my
See how you translated “the God of …” in Gen 28:13. Alternate translation: “but the God whom my father worships” or “but the God who takes care of my father”
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.
