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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).
BrLXXΚαὶ τὰ δέρματα τῶν ἐρίφων περιέθηκεν ἐπὶ τοὺς βραχίονας αὐτοῦ, καὶ ἐπὶ τὰ γυμνὰ τοῦ τραχήλου αὐτοῦ. (Kai ta dermata tōn erifōn periethaʸken epi tous braⱪionas autou, kai epi ta gumna tou traⱪaʸlou autou. )
BrTrAnd she put on his arms the skins of the kids, and on the bare parts of his neck.
ULTAnd she put the skins of the kid goats over his hands and over the smooth part of his neck.
USTAnd she used the goat skins to cover Jacob’s arms and the part of his neck that had no hair on it.
BSBShe also put the skins of the young goats on his hands and on the smooth part of his neck.
OEBThen she put the skins of the goats upon his hands and upon the smooth part of his neck,
WEBBEShe put the skins of the young goats on his hands, and on the smooth of his neck.
JPSAnd she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck.
ASVand she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
DRAAnd the little skins of the kids she put about his hands, and covered the bare of his neck.
YLTand the skins of the kids of the goats she hath put on his hands, and on the smooth of his neck,
Drbyand she put the skins of the kids of the goats on his hands, and on the smooth of his neck;
RVand she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
WbstrAnd she put the skins of the kids of the goats on his hands, and on the smooth part of his neck:
KJB-1769And she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck:
KJB-1611And shee put the skinnes of the kids of the goats vpon his hands, and vpon the smooth of his necke. (And she put the skinnes of the kids of the goats upon his hands, and upon the smooth of his necke.)
BshpsAnd she put the skynnes of the kiddes vpon his handes, and vpon the smoothe of his necke. (And she put the skynnes of the kiddes upon his hands, and upon the smoothe of his necke.)
GnvaAnd she couered his hands and the smoothe of his necke with the skinnes of the kiddes of the goates. (And she covered his hands and the smoothe of his necke with the skinnes of the kiddes of the goats. )
CvdlBut the kyddes skynnes put she aboute his handes, and where he was smooth aboute the neck: (But the kyddes skynnes put she about his hands, and where he was smooth about the neck:)
WyclAnd sche `compasside the hondis with litle skynnys of kiddis, and kyuerede the `nakide thingis of the necke; (And she `compasside the hands with little skynnys of kiddis, and kyuerede the `nakide things of the necke;)
Luthaber die Felle von den Böcklein tat sie ihm um seine Hände, und wo er glatt war am Halse. (aber the Felle from the Böcklein did they/she/them him around/by/for his hands, and where he glatt what/which in/at/on_the Halse.)
ClVgpelliculasque hædorum circumdedit manibus, et colli nuda protexit: (pelliculasque hædorum circumdedit manibus, and colli nuda protexit: )
27:1-40 Jacob got his father Isaac’s blessing through deception. In this story, an entire family tries to carry out their responsibilities by physical means rather than by faith. Faith would have provided Rebekah and Jacob a more honorable solution to the crisis.
While Isaac’s family was at Beersheba, Jacob stole Esau’s birthright, and Esau made plans to kill Jacob once his father had passed away. When Rebekah found out about Esau’s plan, she told Jacob to flee to her family in Paddan-aram (also called Aram-naharaim, meaning “Aram of the two rivers”) and garnered Isaac’s support by telling him that she was concerned that Jacob might marry one of the local Canaanite woman. So Isaac sent Jacob to Paddan-aram to find a wife there, much like Abraham had sent his servant Eleazar to this area to find a wife for Isaac (Genesis 24:10). Jacob left Beersheba and headed for Haran in Paddan-aram, and as night fell he stopped at a town called Luz. There he slept with his head resting on a stone and dreamed of a staircase to heaven with angels ascending and descending it. The Lord also spoke to him and reaffirmed his promise to give Canaan to his descendants. The Lord also promised to bring Jacob back to Canaan from Haran. When Jacob woke from his sleep, he declared the place to be the house of God and renamed it Bethel (meaning, “house of God”). Later Bethel appears to have served as an early location of the Ark of the Covenant in the Promised Land (Judges 20; see “The Ark of the Covenant in the Promised Land” map). From Bethel Jacob continued on to the general area of Haran, likely following the same route in reverse that he followed upon his return journey to Canaan from Haran (Genesis 31-35). Sometime before Jacob returned, however, Esau moved away from Canaan and settled in Seir (Genesis 32:3; 36:1-8; ; see “Edom and the Land of Seir” map).
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.
