Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation 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)I’m unworthy of all the kindnesses and of all the faithfulness that you have shown me your slave, because I crossed this Jordan River with only my staff, but now I’ve become two camps.
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).
ULTI am unworthy of all the kindnesses and of all the faithfulness that you have shown your servant. For I crossed this Jordan with my staff, but now I have become two camps.
USTI am not worthy of how kind and faithful you have always been to me as I have served you. When I first crossed this Jordan River, all that I owned was my walking stick, but now my family and belongings are enough to form two large groups.
BSBI am unworthy of all the kindness and faithfulness You have shown Your servant. Indeed, with only my staff I came across the Jordan, but now I have become two camps.
OEBI am not worthy of the least of all the mercies and all the faithfulness which you have shown to me, your servant. I passed over the Jordan river with only my staff, and now I have these two groups,
WEBI am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I crossed over this Jordan; and now I have become two companies.
NETI am not worthy of all the faithful love you have shown your servant. With only my walking stick I crossed the Jordan, but now I have become two camps.
LSVI have been unworthy of all the kind acts and of all the truth which You have done with your servant—for with my staff I passed over this Jordan, and now I have become two camps.
FBVI don't deserve all the trustworthy love and faithfulness you have shown your servant. I crossed the Jordan years ago[fn] with just my walking stick, and now I have two large camps.
T4TI am not worthy for you to have been so kind and faithful to me in so many ways, your servant. I had only this walking stick with me when I crossed the Jordan River on my way to Haran, but now I am so wealthy that there are two large groups of my family and possessions.
LEBI am not worthy[fn] of all the loyal love and all the faithfulness that you have shown[fn] your servant, for withonly my staff I crossed this Jordan, and now I have become two camps.
BBEI am less than nothing in comparison with all your mercies and your faith to me your servant; for with only my stick in my hand I went across Jordan, and now I have become two armies.
JPS(32-11) I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant; for with my staff I passed over this Jordan; and now I am become two camps.
ASVI am not worthy of the least of all the lovingkindnesses, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two companies.
DRAI am not worthy of the least of all thy mercies, and of thy truth which thou hast fulfilled to thy servant. With my staff I passed over this Jordan; and now I return with two companies.
YLTI have been unworthy of all the kind acts, and of all the truth which Thou hast done with thy servant — for, with my staff I passed over this Jordan, and now I have become two camps.
Drby— I am too small for all the loving-kindness and all the faithfulness that thou hast shewn unto thy servant; for with my staff I passed over this Jordan, and now I am become two troops.
RVI am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two companies.
WbstrI am not worthy of the least of all the mercies, and of all the truth, which thou hast shown to thy servant: for with my staff I passed over this Jordan, and now I am become two bands.
KJB-1769I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.[fn] (I am not worthy of the least of all the mercies, and of all the truth, which thou/you hast showed unto thy/your servant; for with my staff I passed over this Jordan; and now I am become two bands.)
KJB-1611[fn]I am not worthy of the least of all the mercies, and of all the trueth, which thou hast shewed vnto thy seruant: for with my staffe I passed ouer this Iordan, and now I am become two bands. (Modernised spelling is same as used by KJB-1769 above, apart from punctuation and footnotes)
BshpsI am not worthy of the least of all the mercyes and trueth whiche thou hast shewed vnto thy seruaunt: for with my staffe came I ouer this Iordane, & nowe haue I gotten two companies. (I am not worthy of the least of all the mercyes and truth which thou/you hast showed unto thy/your servant: for with my staff came I over this Yordan, and now have I gotten two companies.)
GnvaI am not worthy of the least of all the mercies, and al the trueth, which thou hast shewed vnto thy seruant: for with my staffe came I ouer this Iorden, and now haue I gotte two bads. (I am not worthy of the least of all the mercies, and all the truth, which thou/you hast showed unto thy/your servant: for with my staff came I over this Yordan, and now have I gotte two bads.)
CvdlI am to litle for all the mercies and all the trueth that thou hast shewed vnto thy seruaunt (for I had no more but this staff whan I wente ouer this Iordan, and now am I become two droues) (I am to little for all the mercies and all the truth that thou/you hast showed unto thy/your servant (for I had no more but this staff when I went over this Yordan, and now am I become two droves))
WycY am lesse than alle thi merciful doyngis, and than thi treuthe which thou hast fillid to thi seruaunt; with my staf Y passide this Jordan, and now Y go ayen with twei cumpanyes; (I am lesse than all thy/your merciful doyngis, and than thy/your truth which thou/you hast filled to thy/your servant; with my staf I passed this Yordan, and now I go again with two cumpanyes;)
LuthWeiter sprach Jakob: GOtt meines Vaters Abraham und GOtt meines Vaters Isaak, HErr, der du zu mir gesagt hast: Zeuch wieder in dein Land und zu deiner Freundschaft, ich will dir wohltun: (Weiter spoke Yakob: God my Vaters Abraham and God my Vaters Isaak, LORD, the/of_the you to to_me said hast: Zeuch again in your Land and to deiner Freundschaft, I will you/to_you do_good:)
ClVgminor sum cunctis miserationibus tuis, et veritate tua quam explevisti servo tuo. In baculo meo transivi Jordanem istum: et nunc cum duabus turmis regredior.[fn] (minor I_am cunctis miserationibus tuis, and veritate your how explevisti servo tuo. In baculo mine transivi Yordan that: and now when/with duabus turmis regredior.)
32.10Transivi Jordanem, etc. Per baptismum conjunctus est paries de gentibus, ei qui ex Judæis: primitivæ tamen Ecclesiæ non deest timor Judæorum, quod significat Esau.
32.10Transivi Yordan, etc. Per baptismum conyunctus it_is paries about gentibus, to_him who from Yudæis: primitivæ tamen Ecclesiæ not/no deest timor Yudæorum, that significat Esau.
BrTrAnd Jacob said, God of my father Abraam, and God of my father Isaac, O Lord, thou art he that said to me, Depart quickly to the land of thy birth, and I will do thee good.
BrLXXΕἶπε δὲ Ἰακὼβ, ὁ Θεὸς τοῦ πατρός μου Ἁβραὰμ, καὶ ὁ Θεὸς τοῦ πατρός μου Ἰσαὰκ, Κύριε σὺ ὁ εἰπών μοι, ἀπότρεχε εἰς τὴν γῆν τῆς γενέσεώς σου, καὶ εὖ σε ποιήσω· (Eipe de Yakōb, ho Theos tou patros mou Habraʼam, kai ho Theos tou patros mou Isaʼak, Kurie su ho eipōn moi, apotreⱪe eis taʸn gaʸn taʸs geneseōs sou, kai eu se poiaʸsō;)
32:9-12 Jacob’s prayer is a wonderful example of how to address God. He based his appeal on God’s will, reminding God of his relationship with him, his command for him to return to the land, and his promise (32:9). He had a correct attitude of genuine humility and total dependence on God (32:10). Finally, he asked that God rescue him from his brother, and he repeated God’s promises (see 22:17).
(Some words not found in UHB: and=he/it_said Yaakob god father,my ʼAⱱrāhām and,God father,my Yiʦḩāq/(Isaac) YHWH the,said to=me return to,country,your and,to,family,your and,do_~_good with,you )
(Some words not found in UHB: and=he/it_said Yaakob god father,my ʼAⱱrāhām and,God father,my Yiʦḩāq/(Isaac) YHWH the,said to=me return to,country,your and,to,family,your and,do_~_good with,you )
Alternate translation: “the way you have always treated me so kindly and faithfully as your servant.” or “how kind and loyal you have always been to me as I have served you.”
(Some words not found in UHB: and=he/it_said Yaakob god father,my ʼAⱱrāhām and,God father,my Yiʦḩāq/(Isaac) YHWH the,said to=me return to,country,your and,to,family,your and,do_~_good with,you )
Alternate translation: “I crossed the Jordan River with only my staff,” or “When I first left home and crossed the Jordan River, all that I had was my walking stick,”
וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת
(Some words not found in UHB: and=he/it_said Yaakob god father,my ʼAⱱrāhām and,God father,my Yiʦḩāq/(Isaac) YHWH the,said to=me return to,country,your and,to,family,your and,do_~_good with,you )
Alternate translation: “but now I have so many people in my household and so many possessions that there are two large camps” or “but now my family and belongings are enough to make two large groups.”
As with many of the stories of the Bible, the events of Jacob’s life are often misunderstood by readers as disjointed pericopes arranged primarily for theological and cultural purposes. Because of this, readers often fail to see that these stories follow a clear geographical progression of the patriarch throughout the land of Canaan. This realistic and coherent geographical framework behind the stories gives strong support to the belief that these stories are authentic, historical accounts of the experiences of Jacob and his ancestors. The overall framework for virtually all of Jacob’s stories is very simple: Jacob is born and raised in southern Canaan but comes into conflict with his twin brother Esau, so he flees to Paddan-aram in Mesopotamia (Genesis 25-28; see “Jacob Goes to Paddan-Aram” map). There he builds a large family and great wealth (Genesis 29-30) and eventually returns to southern Canaan, likely retracing the exact steps he followed when he fled (Genesis 31-35; see also “Jacob Returns to Canaan” map). During this time, Esau moves to the hill country of Seir, likely just south of southern Canaan (“Edom and the Land of Seir” map), and establishes his own family there, giving rise to the nation of Edom (Genesis 36). Though the primary intent of Jacob’s return was no doubt to resettle in Canaan, comments made during his reunion with Esau near Peniel may reveal that he also intended to travel even further to Seir to visit his brother there (Genesis 33:12-14). After crossing from Mahanaim to Peniel in Gilead, Jacob reunites with Esau and settles in Succoth for a time and builds a house for himself and booths for his cattle. He eventually crosses the Jordan River and enters Canaan, stopping first at the ancient city of Shechem. There Jacob’s daughter Dinah is defiled by the son of the region’s leader, and her brothers take revenge by killing all the men of the city. Thus, Jacob is forced to leave, but first he calls upon all his household to purify themselves. He collects their idols and rings and buries them beneath a tree in Shechem. Upon reaching Bethel, Jacob builds an altar and calls it El-bethel. The nurse of Jacob’s mother Rebekah also dies at Bethel and is buried under an oak below the town, leading them to call the place Allon-bacuth (“oak of weeping”). Jacob and his family leave for Bethlehem, but very soon after they start the journey Rachel gives birth to Benjamin and then dies. Jacob buries her along the way, apparently near a place called Zelzah (or perhaps Elzah; see 1 Samuel 10 and “Saul Search for His Donkeys” map). Jacob continues on and camps beyond the tower of Eder, perhaps near Bethlehem, since that seems to have been his original destination. Finally Jacob reaches Mamre and Hebron. Soon after this Isaac dies, and Esau and Jacob bury him. The story of Jacob’s journey ends at Genesis 35, and we are not explicitly told if Jacob traveled even further to Seir. Genesis 36, however, catalogs the descendants of Esau, the Edomites, perhaps indicating that Jacob did indeed fulfill the intentions he stated in Genesis 33:12-14.
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.
