وَلَمَّا دَخَلُوا۟ عَلَىٰ يُوسُفَ ءَاوَىٰٓ إِلَيْهِ أَخَاهُ قَالَ إِنِّىٓ أَنَا۠ أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا۟ يَعْمَلُونَ
Easy-read (simplified)walammaa dakhaloo 'alaa yoosufa aawaa ilayhi akhaahu qaala innee anaa akhooka falaa tabta'is bimaa kaanoo ya'maloon
DIN 31635walammā daḫalū ʿalā yūsufa ʾāwā ʾilayhi ʾaḫāhu qāla ʾinnī ʾanā ʾaḫūka falā tabtaʾis bimā kānū yaʿmalūna
EditionTanzil Qur'an text (Uthmani) ·Creative Commons Attribution 3.0
Marked words appear in this translation and in no other English translation of this verse. Common small words and older spellings are not marked. The marks show where the wording differs, not where the meaning does.
And when they entered into the presence of Joseph, he embraced his brother, and said, "I am your brother; do not be saddened by what they used to do."
Talal Itani, ClearQuran ·ClearQuran, "God" edition, EPUB·Talal Itani / ClearQuran.com ·Creative Commons Attribution-NoDerivatives 4.0 International·retrieved 7 Sep 2026
Translation by Talal Itani, ClearQuran.com https://clearquran.com
And when they went in before Joseph, he took his brother unto him, saying: Lo! I, even I, am thy brother, therefore sorrow not for what they did
Translation Pickthall, The Meaning of the Glorious Koran·Public domain — copyright term expired
Pickthall, The Meaning of the Glorious Koran ·1930 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when they entered in unto Joseph, he took his brother to stay with him, and said, 'Verily, I am thy brother - then take not ill that which they have been doing
Translation Edward Henry Palmer, English translation of the Qur'an·Public domain — copyright term expired
Edward Henry Palmer, English translation of the Qur'an ·1880 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when they came in to Joseph, he took his brother to him. He said, "Verily, I am thy brother. Be not thou grieved for what they did
Translation John Medows Rodwell, English translation of the Qur'an·Public domain — copyright term expired
John Medows Rodwell, English translation of the Qur'an ·1861 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
And when they entered into the presence of Joseph, he received his brother Benjamin as his guest, and said, verily I am thy brother: Be not therefore afflicted for that which they have committed against us
Translation George Sale, English translation of the Qur'an·Public domain — copyright term expired
George Sale, English translation of the Qur'an ·1734 translation, digital edition of unverified printing·None — public domain work ·Public domain — copyright term expired·retrieved 24 Aug 2026
E, kur hynë te Jusufi, ai e mori të vëllanë (Benjaminin) pranë vetes dhe i tha (fshehurazi): "Unë jam vëllai yt, kështu që mos u pikëllo për atë që bënë ata!"
আর যখন তারা ইউসুফের নিকট প্রবেশ করলো, তখন তিনি তার (সহোদর) ভাইকে নিজের কাছে নিলেন এবং (গোপনে তাকে) বললেন: ‘আমিই তোমার ভাই। কাজেই ইতঃপূর্বে তারা (আমাদের সাথে) যা করত, তার কারণে দুঃখ করো না।’(১৯)
I kad dođoše kod Jusufa, on privi na grudi brata svoga i reče: "Ja sam, doista, brat tvoj i ne žalosti se zbog onog što su oni činili."
I kad dođoše kod Josipa, on privi na grudi brata svoga i reče: "Ja sam, doista, brat tvoj i ne žalosti se zbog onog što su oni činili."
Nde ɓe naatnoo ka Yuusufa, o maɓɓi musiɗɗo-neene-gooto makko on e makko, o maaki: "Ko mi musiɗɗo-neene-gooto maa, wata a sunor ko ɓe ngollatnoo".
და როცა ისინი მოვიდნენ იუსუფთან (და იუსუფმა კეთილად მიიღო ისინი) და მან თავისთან მიიყვანა თავისი ძმა (ბინიამინი), უთხრა მას: «ნამდვილად, მე შენი ძმა ვარ; ამიტომ აღარ დაგწყდეს გული იმაზე, რასაც ისინი სჩადიოდნენ (ჩვენ მიმართ)».
Als sie dann bei Yusuf eintraten, zog er seinen Bruder zu sich. Er sagte: Wahrlich, ich bin dein Bruder. So sei nicht bedrückt wegen dessen, was sie getan haben.“
Όταν μπήκαν στη συγκέντρωση του Ιωσήφ, (ο Ιωσήφ) πήρε τον αδελφό του (Μπέντζαμιν) κοντά του και είπε (κρυφά): «Εγώ είμαι ο αδελφός σου (ο Ιωσήφ), οπότε μη στεναχωριέσαι για ό,τι έκαναν (τα αδέλφια σου) πριν (και κράτα αυτό μυστικό, και θα κάνω ένα σχέδιο για να σε κρατήσω εδώ μαζί μου).»
और जब वे यूसुफ़ के पास प्रवेश किए, तो उन्होंने अपने भाई को अपने पास जगह दी।(और) कहा : निःसंदेह मैं तुम्हारा भाई (यूसुफ़) हूँ। अतः जो (दुर्व्यवहार) वे करते रहे हैं उसपर दुःखी न हो।
E quando entrarono da Yūsuf, lui prese il fratello con sé. Disse: «In verità io sono tuo fratello, non essere triste per quello che facevano.»
69. Ir kai jie atėjo priešais Jusufą (Juozapą), jis paėmė savo brolį (Bendžaminą) pas save ir tarė: „Iš tiesų, aš esu tavo brolis, taigi neliūdėk dėl to, ką jie darydavo.“
Yeroma isaan Yuusuf irratti seenan obboleessa isaa ofitti dhiheessee, (dhooyastti jedheen) “ani anatu obboleessa keetii, waan isaan kan hojjachatan tahanitti hin gaddin” jedhe.
Когда они вошли к Юсуфу, он взял к себе своего брата и сказал: «Воистину, я — твой брат. Не печалься же из-за того, что они делали».
И кад дођоше код Јосифа, он приви на груди свога брата и рече: „Ја сам, заиста, твој брат и не жалости се због оног што су они чинили.“
Na walipoingia alimokuwa Yusuf, alimkumbatia kakaye na akasema: Mimi hakika ndiye yule kaka yako. Basi usihuzunike kwa yale waliyokuwa wakiyafanya.
När de trädde in hos Josef tog han sin bror till sig och viskade: ”Det är jag, din bror! Sörj inte över vad de tidigare gjort.”
Yûsuf’un huzuruna girdiklerinde; o, kardeşini yanına çekti bağrına bastı ve (gizlice) “Haberin olsun ben senin kardeşinim, artık onların yaptıklarına üzülme!" dedi.
یہ سب جب یوسف کے پاس پہنچ گئے تو اس نے اپنے بھائی کو اپنے پاس بٹھا لیا اور کہا میں تیرا بھائی (یوسف) ہوں، پس یہ جو کچھ کرتے رہے اس کا کچھ رنج نہ کر.[1]
5 cleared translations, newest first, by year of publication, so the modern English comes before the historical ones. That is an ordering by date, not a judgement. Each is shown complete — this platform never excerpts a translation — and each renders under its translator's name. No translation here is marked as the correct one.
Which translations appear here is set by copyright: they are the ones whose rights could be documented and cleared. The selection is not a judgement that these are the best.
Easy-read is a simplified pronunciation, not authoritative — a rule-by-rule romanisation, not a reading. Each verse ends in its pause form, as it is said when you stop there. Pauses inside a verse and other tajwid rules are not shown. It is derived from the Tanzil Simple edition, while the Arabic above is the Uthmani edition; both are cleared, but they are not the same edition and their orthography differs.
shown so it's never read alone
وَقَالَ يَٰبَنِىَّ لَا تَدْخُلُوا۟ مِنۢ بَابٍ وَٰحِدٍ وَٱدْخُلُوا۟ مِنْ أَبْوَٰبٍ مُّتَفَرِّقَةٍ وَمَآ أُغْنِى عَنكُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِنِ ٱلْحُكْمُ إِلَّا لِلَّهِ عَلَيْهِ تَوَكَّلْتُ وَعَلَيْهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ
Easy-read (simplified)waqaala yaa baniyya laa tadkhuloo min baabin waahidin wadkhuloo min abwaabin mutafarriqatin wamaa ughnee 'ankum mina llaahi min shay'in ini l-hukmu illaa lillaahi 'alayhi tawakkaltu wa'alayhi falyatawakkali l-mutawakkiloon
DIN 31635waqāla yā baniyya lā tadḫulū min bābin wāḥidin wadḫulū min ʾabwābin mutafarriqatin wamā ʾuġnī ʿankum mina llāhi min šayʾin ʾini l-ḥukmu ʾillā lillāhi ʿalayhi tawakkaltu waʿalayhi falyatawakkali l-mutawakkilūna
And he said, "O my sons, do not enter by one gate, but enter by different gates. I cannot avail you anything against God. The decision rests only with God. On Him I rely, and on Him let the reliant rely."
And he said: O my sons! Go not in by one gate; go in by different gates. I can naught avail you as against Allah. Lo! the decision rests with Allah only. In Him do I put my trust, and in Him let all the trusting put their trust
And he said, 'O my sons! enter not by one gate, but enter by several gates; but I cannot avail you aught against God. Judgment is only God's; upon Him do I rely, and on Him do the reliant rely
And he said, "O, my sons! Enter not by one gate, but enter by different gates. Yet can I not help you against aught decreed by God: judgment belongeth to God alone. In Him put I my trust, and in Him let the trusting trust
And he said, my sons, enter not into the city by one and the same gate; but enter by different gates. But this precaution will be of no advantage unto you against the decree of God; for judgment belongeth unto God alone: In Him do I put my trust, and in Him let those confide who seek in whom to put their trust
وَلَمَّا دَخَلُوا۟ مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِى عَنْهُم مِّنَ ٱللَّهِ مِن شَىْءٍ إِلَّا حَاجَةً فِى نَفْسِ يَعْقُوبَ قَضَىٰهَا وَإِنَّهُۥ لَذُو عِلْمٍ لِّمَا عَلَّمْنَٰهُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
Easy-read (simplified)walammaa dakhaloo min haythu amarahum aboohum maa kaana yughnee 'anhum mina llaahi min shay'in illaa haajatan fee nafsi ya'qooba qadaahaa wa'innahu ladhoo 'ilmin limaa 'allamnaahu walaakinna akthara n-naasi laa ya'lamoon
DIN 31635walammā daḫalū min ḥayṯu ʾamarahum ʾabūhum mā kāna yuġnī ʿanhum mina llāhi min šayʾin ʾillā ḥāǧatan fī nafsi yaʿqūba qaḍāhā waʾinnahu laḏū ʿilmin limā ʿallamnāhu walākinna ʾakṯara n-nāsi lā yaʿlamūna
And when they entered as their father had instructed them, it did not avail them anything against God; it was just a need in the soul of Jacob, which he carried out. He was a person of knowledge inasmuch as We had taught him, but most people do not know.
And when they entered in the manner which their father had enjoined, it would have naught availed them as against Allah; it was but a need of Jacob's soul which he thus satisfied; and lo! he was a lord of knowledge because We had taught him; but most of mankind know not
And when they had entered as their father bade them, it availed them nothing against God, save for a want in Jacob's soul which it fulfilled; for, verily, he was possessed of knowledge, for that we had taught him;- but most men do not know
And when they entered as their father had bidden them, it did not avert from them anything decreed of God; but it only served to satisfy a desire in the soul of Jacob which he had charged them to perform; for he was possessed of knowledge which we had taught him; but most men have not that knowledge
And when they entered the city, as their father had commanded them, it was of no advantage unto them against the decree of God; and the same served only to satisfy the desire of Jacob's soul, which he had charged them to perform: For he was indued with knowledge of that which We had taught him; but the greater part of men do not understand
12:69 — the verse above
فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ ٱلسِّقَايَةَ فِى رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا ٱلْعِيرُ إِنَّكُمْ لَسَٰرِقُونَ
Easy-read (simplified)falammaa jahhazahum bijahaazihim ja'ala s-siqaayata fee rahli akheehi thumma adhdhana mu'adhdhinun ayyatuhaa l-'eeru innakum lasaariqoon
DIN 31635falammā ǧahhazahum biǧahāzihim ǧaʿala s-siqāyata fī raḥli ʾaḫīhi ṯumma ʾaḏḏana muʾaḏḏinun ʾayyatuhā l-ʿīru ʾinnakum lasāriqūna
Then, when he provided them with their provisions, he placed the drinking-cup in his brother's saddlebag. Then an announcer called out, "O people of the caravan, you are thieves."
And when he provided them with their provision, he put the drinking-cup in his brother's saddlebag, and then a crier cried: O camel-riders! Lo! ye are surely thieves
And when he had equipped them with their equipment he placed the drinking cup in his brother's pack; then a crier cried out, 'O ye caravan! verily, ye are thieves
And when he had provided them with their provisions, he placed his drinking cup in his brother's camel-pack. Then a crier cried after them, "O travellers! ye are surely thieves
And when he had furnished them with their provisions, he put his cup in his brother Benjamin's sack. Then a cryer cried after them saying, O company of travellers, ye are surely thieves
قَالُوا۟ وَأَقْبَلُوا۟ عَلَيْهِم مَّاذَا تَفْقِدُونَ
Easy-read (simplified)qaaloo wa'aqbaloo 'alayhim maadhaa tafqidoon
DIN 31635qālū waʾaqbalū ʿalayhim māḏā tafqidūna
The translators word this verse differently
They said, as they came towards them, "What are you missing?"
They cried, coming toward them: What is it ye have lost
They said, approaching them, 'What is it that ye miss
They turned back to them and said, "What is that ye miss
They said, -- and turned back unto them, -- what is it that ye miss
EditionTanzil Qur'an text (Uthmani) ·Uthmani, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ
EditionTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
These figures count the words the translations share. They measure wording, not meaning, and they do not say which translation is right.
Derived measure: mean pairwise Jaccard distance over the lowercased word sets of the 5 renderings above — 0.62 on a scale where 0 means identical wording and 1 means no shared words. It is computed, not judged.
The page says a verse is worded differently only above the cut below. The cut is a stated convention, not a property of the text, and it can be changed.
One bar per pair of renderings, longest bar for the pair sharing fewest words. Every pair is shown; none is singled out.
The platform does not say which is right, and does not characterise what the difference means. The renderings are placed together so the difference is visible; reading it is the reader's work.
SourceTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
SourceTanzil Qur'an text (Simple) ·Simple, Version 1.1·Tanzil Project ·Creative Commons Attribution 3.0·retrieved 24 Aug 2026
7 sources stand behind this page. Each is listed once, in the order the page first cites it, with the licence it was cleared under and what was actually read. Nothing on this page rests on a source that is not here.
CLEARED. Licence read verbatim from the block embedded in this very file. Ingested exactly as shipped: no normalisation, no stripping of marks, no Unicode recomposition.
CLEARED on a licence read first-hand from the translator's own download page, not from an aggregator. Tanzil also hosts this translation, but under a blanket "non-commercial purposes only" term that directs the user to the translator or publisher for permission - a hosting disclaimer, not a grant - so the grant was taken from the licensor directly. The "God" edition was ingested; ClearQuran also publishes an "Allah" edition, differing in how the divine name is rendered, which is not ingested.
CLEARED ON THE WORK, WITH TWO RECORDED CAVEATS ON THIS COPY. (1) Rights basis is the expired copyright term, NOT the redistributing repository's licence. That repository dedicates its contents to the public domain under the Unlicense while also redistributing plainly in-copyright translations (Abdel Haleem, Saheeh International, The Study Quran), so it is dedicating rights it cannot hold and its blanket grant is not relied upon here. (2) The file declares its own upstream as tanzil.net, and Tanzil attaches a non-commercial condition to its TRANSLATION distributions, though not to its Qur'anic text. Since Pickthall's copyright has expired, nobody holds rights in these words and no licence is required from anyone; Tanzil's terms are a contract binding those who download from Tanzil, which we did not. The chain is nonetheless not spotless and Anwar may prefer a clean digitisation of the 1930 printing. NOT VERIFIED: that this digital text matches the 1930 first printing rather than a later revised edition. No page images were collated. Recorded as unverified rather than presented as established. SERVED TEXT DIFFERS FROM THE CITED FILE AT ONE VERSE, 37:97: the file reads "red-hotfire" (a glued token, also in Gutenberg #16955); the served row reads "red-hot fire", restored 2026-09-13 from Pickthall, The Meaning of the Glorious Koran (London: George Allen & Unwin, printed for Alfred A. Knopf; 1930), p. 460, XXXVII 97 - scan archive.org in.ernet.dli.2015.216140, PDF page 475; banked data/derivation-sources/pickthall-1930-dli-2015.216140-text.pdf (sha256 70e81146c97fa3a590243a82e04e349108546074787e2551a78c616202138870) on Anwar Malik's grant.
CLEARED ON THE WORK. Term expired by every measure. The digital edition's upstream is not stated by the redistributor and the printing is unverified. No statement of purpose is recorded for Palmer because none was sourced from his own preface in this pass; nothing is asserted on his behalf.
CLEARED ON THE WORK. Term expired by every measure. TWO edition caveats. (1) The upstream is not stated by the redistributor. (2) Rodwell's own edition PRESENTS THE SURAHS IN HIS OWN CHRONOLOGICAL ORDER, not the mushaf order — he says so in his preface. This digital text is keyed to mushaf order, so it derives from a restored-order printing (such as the Everyman edition) rather than from Rodwell's own arrangement. Which printing is not stated and has not been established.
CLEARED ON THE WORK. Term expired by every measure. The digital edition's upstream is NOT STATED by the redistributor, so the printing it represents is unverified; Sale's text was reprinted and re-edited many times between 1734 and 1900. Recorded as unverified rather than assumed to be the first edition.
CLEARED. Parallel edition, held in ayah_text_variants. It sits alongside the Uthmani spine for search normalisation and is never used to correct it.
Qur'anic text from the Tanzil Project. Copyright (C) 2007-2026 Tanzil Project License: Creative Commons Attribution 3.0 Source: tanzil.net · Updates: tanzil.net/updates/ https://tanzil.net/updates/