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).
BrLXXΚαὶ ἀφείλετο ὁ Θεὸς πάντα τὰ κτήνη τοῦ πατρὸς ὑμῶν, καὶ ἔδωκέ μοι αὐτά. (Kai afeileto ho Theos panta ta ktaʸnaʸ tou patros humōn, kai edōke moi auta. )
BrTrSo God has taken away all the cattle of your father, and given them to me.
ULTSo God took away the livestock of your father and gave them to me.
USTIn that way, God has taken your father’s animals from him and has given them to me.
BSBThus God has taken away your father’s livestock and given them to me.
OEBGod has taken away the possessions of your father and given them to me.
WEBBEThus God has taken away your father’s livestock, and given them to me.
RVThus God hath taken away the cattle of your father, and given them to me.
WbstrThus God hath taken away the cattle of your father, and given them to me.
KJB-1769Thus God hath taken away the cattle of your father, and given them to me. (Thus God hath/has taken away the cattle of your father, and given them to me. )
KJB-1611Thus God hath taken away the cattell of your father, and giuen them to mee. (Modernised spelling is same as from KJB-1769 above)
BshpsThus hath God taken away the increase of your fathers flocke, and geuen it to me. (Thus hath/has God taken away the increase of your fathers flocke, and given it to me.)
GnvaThus hath God taken away your fathers substance, and giuen it me. (Thus hath/has God taken away your fathers substance, and given it me. )
CvdlThus hath God with drawen youre fathers goodes from him, and geuen them vnto me. (Thus hath/has God with drawen your(pl) fathers goodes from him, and given them unto me.)
Wycland God took a wey the substaunce of youre fadir, and yaf to me. (and God took a wey the substance of your(pl) father, and gave to me.)
LuthAlso hat GOtt die Güter eures Vaters ihm entwandt und mir gegeben. (So has God the Güter eures father him entwandt and to_me given.)
ClVgTulitque Deus substantiam patris vestri, et dedit mihi. (Tulitque God substantiam of_the_father vestri, and he_gave mihi. )
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.
The term livestock usually includes all kinds of domestic animals, but in this context it refers to the sheep and goats that Jacob was taking care of for Laban. Alternate translation: “many of the animals that belonged to your father”
וַיִּתֶּן לִֽי
and,given to=me
Alternate translation: “and gave them to me instead.”
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.
