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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 ἐξᾴρας Ἰακὼβ τοὺς πόδας ἐπορεύθη εἰς γῆν ἀνατολῶν, πρὸς Λάβαν τὸν υἱὸν Βαθουὴλ τοῦ Σύρου, ἀδελφὸν δὲ Ῥεβέκκας, μητρὸς Ἰακὼβ καὶ Ἡσαῦ. (Kai exaras Yakōb tous podas eporeuthaʸ eis gaʸn anatolōn, pros Laban ton huion Bathouaʸl tou Surou, adelfon de Ɽebekkas, maʸtros Yakōb kai Haʸsau. )
BrTrAnd Jacob [fn]started and went to the land of the east to Laban, the son of Bathuel the Syrian, and the brother of Rebecca, mother of Jacob and Esau.
KJB-1611¶ [fn][fn]Then Iacob went on his iourney, and came into the land of the people of the East. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsThen Iacob went on his iourney, & came into the lande of the people of the east. (Modernised spelling is same as from KJB-1769 above)
GnvaThen Iaakob lift vp his feete and came into the East countrey. (Then Yacob lift up his feet and came into the East country. )
CvdlThen Iacob gat him vp vpon his fete, and wente in to the east countre, (Then Yacob gat him up upon his feet, and went in to the east country,)
WyclTherfor Jacob passide forth, and cam in to the eest lond; (Therefore Yacob passed forth, and came in to the east land;)
LuthDa hub Jakob seine Füße auf und ging in das Land, das gegen Morgen liegt, (So hub Yakob his feet on and went in the Land, the gegen Morgen liegt,)
ClVgProfectus ergo Jacob venit in terram orientalem.[fn] (Profectus therefore Yacob he_came in the_earth/land orientalem. )
29.1Profectus ergo Jacob, etc. Vidit puteum in agro, etc. Aqua putei scientia Veteris Testamenti: quam lapis claudebat, quia littera legis spiritualem sensum in eo celabat; sed veniente Christo lapis remotus est, cum per prædicationem Novi Testamenti umbra legis exclusa et veritas Evangelii patefacta est. Allegorice. Per puteum baptismus, per agrum mundus exprimitur: per tres greges juxta puteum accubantes, signantur illi qui ad fidem Trinitatis capiendam pertinent, in humilitate expetentes baptismi gratiam. Lapidem. Duritia infidelitatis, qua abjecta, percipitur baptismus vitæ. Pastores autem sunt prælati Ecclesiæ, qui, amoto lapide, per Jacob adaquare greges cupiunt: quia Christo auferente infidelitatem ab eorum cordibus quos prædestinavit ad sacramentum baptismi, abluuntur unda purificationis.
29.1Profectus therefore Yacob, etc. Vidit a_well in agro, etc. Aqua putei scientia Veteris Testamenti: how lapis claudebat, because littera legis spiritualem sensum in eo celabat; but veniente Christo lapis remotus it_is, when/with through prælet_him_sayionem Novi Testamenti umbra legis exclusa and veritas of_the_Gospels patefacta it_is. Allegorice. Per a_well baptismus, through agrum mundus exprimitur: through tres flocks next_to a_well accubantes, signantur illi who to faith Trinitatis capiendam pertinent, in humilitate expetentes baptismi gratiam. Lapidem. Duritia infidelitatis, which abyecta, percipitur baptismus vitæ. Pastores however are prælati Ecclesiæ, qui, amoto lapide, through Yacob adaquare flocks cupiunt: because Christo auferente infidelitatem away their cordibus which prædestinavit to sacramentum baptismi, abluuntur unda purificationis.
29:1–31:55 These chapters tell how God kept his promise by abundantly blessing Jacob with family and possessions. God also disciplined Jacob, leaving him to struggle with Laban for many years. Laban was Jacob’s match in deception, and thus a means of correction. • The story of Jacob and Laban parallels Israel’s later sojourn in Egypt. Jacob struggled while serving his uncle but finally emerged with a large family (the founders of the twelve tribes) and great wealth. In Egypt, the Israelites suffered under their oppressors, but they also flourished, becoming a great nation of twelve large tribes and escaping with great riches.
29:1Jacob hurried on: The Hebrew text says that he “picked up his feet” as if he felt the wind at his back; he continued his journey with fresh enthusiasm. His changed outlook was the direct result of the vision he received at Bethel, a marvelous revelation that God was going to protect and bless him. He now sought the fulfillment of God’s promises to him, not just an escape from Esau. Jacob’s attitude had become positive and magnanimous to the point of being naive and vulnerable.
Alternate translation: “Then Jacob continued traveling until he came”
אַ֥רְצָה בְנֵי קֶֽדֶם
towards=land sons_of east
This land was located east of the land of Canaan and included the region of Paddan Aram where Jacob’s uncle Laban lived in the city of Haran (Gen 27:43; 28:5). See how you translated east in Gen 28:14. Alternate translation: “to the land in the east where various ethnic groups lived.” or “to the region that was east of the land of Canaan where the eastern ethnic groups lived.”
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.
