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)If you mistreat my daughters, or if you take otherwives besides my daughters, even though there’s not someone there to see it, listen, Godwill be a witness between me and you.”
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).
BrTrIf thou shalt humble my daughters, if thou shouldest take wives in addition to my daughters, see, there is no one with us looking on. God is witness between me and thee.
ULTIf you afflict my daughters, or if you take wives besides my daughters, even though there is not someone with us, behold, God is a witness between me and you.”
USTIf you treat my daughters badly, or if you marry other wives besides them, remember thateven if no one else is watching us, God is always watching both of us to hold us accountable.”
BSBIf you mistreat my daughters or take other wives, although no one is with us, remember that God is a witness between you and me.”
OEBso that you may not maltreat my daughters nor take other wives besides my daughters. No one is with us; but beware: God is witness between me and you.’
WEBBEIf you afflict my daughters, or if you take wives in addition to my daughters, no man is with us; behold, God is witness between me and you.”
NETIf you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize that God is witness to your actions.”
LSVif you afflict my daughters, or take wives beside my daughters—there is no man with us—see, God [is] witness between me and you.”
FBVIf you treat my daughters badly or marry more wives in addition to them, God will see what you do even if no one else finds out!”
T4TIf you mistreat my daughters, or if you take other women to be your wives, even if no one tells me about it, don’t forget that God sees what you and I are doing!”
LEBIf you mistreat my daughters, and if you take wives besides my daughters, when there is no man with us, see—God is a witness between me and you.”
BBEIf you are cruel to my daughters, or if you take other wives in addition to my daughters, then though no man is there to see, God will be the witness between us.
JPSIf thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man being with us; see, God is witness betwixt me and thee.'
ASVIf thou shalt afflict my daughters, and if thou shalt take wives besides my daughters, no man is with us; see, God is witness betwixt me and thee.
DRAIf thou afflict my daughters, and if thou bring in other wives over them: none is witness of our speech but God, who is present and beholdeth.
YLTif thou afflict my daughters, or take wives beside my daughters — there is no man with us — see, God [is] witness between me and thee.'
Drbyif thou shouldest afflict my daughters, or if thou shouldest take wives besides my daughters, — no man is with us; see, [fn]God is witness between me and thee!
RVIf thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man is with us; see, God is witness betwixt me and thee.
WbstrIf thou shalt afflict my daughters, or if thou shalt take other wives besides my daughters; no man is with us; See, God is witness betwixt me and thee.
KJB-1769If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. (If thou/you shalt afflict my daughters, or if thou/you shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee/you. )
KJB-1611If thou shalt afflict my daughters, or if thou shalt take other wiues beside my daughters, no man is with vs; See, God is witnesse betwixt mee and thee. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsIf thou shalt vexe my daughters, or shalt take other wyues beside my daughters: here is no man with vs, beholde, God is wytnesse betwixt me and thee. (If thou/you shalt vexe my daughters, or shalt take other wives beside my daughters: here is no man with us, behold, God is witness betwixt me and thee/you.)
GnvaIf thou shalt vexe my daughters, or shalt take wiues beside my daughters: there is no man with vs, beholde, God is witnesse betweene me and thee. (If thou/you shalt vexe my daughters, or shalt take wives beside my daughters: there is no man with us, behold, God is witness between me and thee/you. )
Cvdlyf thou vexe my doughters, or take other wyues vnto them. There is no ma with vs, but lo, God is the wytnesse betwene me and the. (yf thou/you vexe my daughters, or take other wives unto them. There is no man with us, but lo, God is the witness between me and them.)
Wyclif thou schalt turmente my douytris, and if thou schal brynge yn othere wyues on hem, noon is witnesse of oure word, outakun God, whiche is present, and biholdith. (if thou/you shalt torment my daughters, and if thou/you shall bring yn other wives on them, noon is witness of our word, outakun God, which is present, and biholdith.)
Luthwo du meine Töchter beleidigest oder andere Weiber dazu nimmst über meine Töchter. Es ist hie kein Mensch mit uns; siehe aber, GOtt ist der Zeuge zwischen mir und dir. (wo you my Töchter beleidigest or other women in_addition nimmst above my Töchter. It is here kein person with uns; siehe but, God is the/of_the Zeuge between to_me and dir.)
ClVgsi afflixeris filias meas, et si introduxeris alias uxores super eas: nullus sermonis nostri testis est absque Deo, qui præsens respicit. (si afflixeris daughters meas, and when/but_if introduxeris alias uxores over eas: nullus sermonis our testis it_is without Deo, who præsens respicit. )
31:50-53 Laban added some face-saving stipulations to the treaty, using many words to cover up his own untrustworthiness and portray Jacob as the unethical party. He even took credit for the monument Jacob had erected (this monument I have set, 31:51). The women and children would be much safer and better cared for with Jacob than they ever were with Laban.
See how you translated afflict in Gen 15:13 and 16:6, and how you translated a related word (“affliction”) in verse 42. Alternate translation: “If you oppress my daughters,”
וְאִם תִּקַּ֤ח נָשִׁים֙ עַל בְּנֹתַ֔י
and=if take women/wives on/upon/above/on_account_of//he/it_went_in daughters,my
Alternate translation: “or if you marry other women besides them,”
In his role as witness, God would also punish anyone who broke the covenant. You could make this information explicit in your translation or put it in a footnote. Alternate translation: “God always sees us and will punish us if we break our covenant”
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.
