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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).
BrLXXἹκανούσθω μοι ἀπὸ πάσης δικαιοσύνης, καὶ ἀπὸ πάσης ἀληθείας, ἧς ἐποίησας τῷ παιδί σου· ἐν γὰρ τῇ ῥάβδῳ μου ταύτῃ διέβην τὸν Ἰορδάνην τοῦτον· νυνὶ δὲ γέγονα εἰς δύο παρεμβολάς. (Hikanousthō moi apo pasaʸs dikaiosunaʸs, kai apo pasaʸs alaʸtheias, haʸs epoiaʸsas tōi paidi sou; en gar taʸ ɽabdōi mou tautaʸ diebaʸn ton Yordanaʸn touton; nuni de gegona eis duo parembolas. )
BrTrLet there be to me a sufficiency of all the justice and all the truth which thou hast wrought with thy servant; for with this my staff I passed over this Jordan, and now I am become two camps.
ULTPlease save me from the hand of my brother, from the hand of Esau, because I am afraid of him, that he will come and strike me and the mothers with the children!
USTPlease rescue me now from my brother Esau, because I am afraid that he and his men will come and attack me as well asthese mothers and our children!
BSBPlease deliver me from the hand of my brother Esau, for I am afraid that he may come and attack me and the mothers and children with me.
OEBdeliver me, I pray, from the hand of my brother, from the hand of Esau, for I fear that he will come and attack me and kill the mothers and the children.
WEBBEPlease deliver me from the hand of my brother, from the hand of Esau; for I fear him, lest he come and strike me and the mothers with the children.
NETRescue me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, as well as the mothers with their children.
LSVPlease deliver me from the hand of my brother, from the hand of Esau: for I am fearing him, lest he come and has struck me—mother beside sons;
FBVPlease save me from my brother; defend me from Esau! I'm terrified that he's coming to attack me, my wives, and my children.
T4TSo now I pray that you will rescue me from [MTY] my older brother Esau, because I am afraid that he and his men will come and attack and kill me and the children and their mothers.
LEBPlease rescue me from the hand of my brother, from the hand of Esau, for I fear him, lest he come and attack mother and children alike.
BBEBe my saviour from the hand of Esau, my brother: for my fear is that he will make an attack on me, putting to death mother and child.
JPS(32-12) Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, the mother with the children.
ASVDeliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children.
DRADeliver me from the hand of my brother Esau, for I am greatly afraid of him: lest perhaps he come, and kill the mother with the children.
YLT'Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau: for I am fearing him, less he come and have smitten me — mother beside sons;
DrbyDeliver me, I pray thee, from the hand of my brother, from the hand of Esau; for I fear him, lest he come and smite me, [and] the mother with the children.
RVDeliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children.
WbstrDeliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he shall come and smite me, and the mother with the children.
KJB-1769Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.[fn] (Deliver me, I pray thee/you, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. )
KJB-1611[fn]Deliuer me, I pray thee, from the hand of my brother, from the hand of Esau: for I feare him, lest he will come, and smite me, and the mother with the children. (Deliuer me, I pray thee/you, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come, and smite me, and the mother with the children.)
BshpsDeliuer me from the hand of my brother Esau, for I feare hym, lest he wyll come and smyte me, yea the mother with the chyldren. (Deliuer me from the hand of my brother Esau, for I fear him, lest he will come and smite me, yea the mother with the children.)
GnvaI pray thee, Deliuer me from the hande of my brother, from the hande of Esau: for I feare him, least he will come and smite me, and the mother vpon the children. (I pray thee/you, Deliuer me from the hand of my brother, from the hand of Esau: for I fear him, least he will come and smite me, and the mother upon the children. )
Cvdldelyuer me from ye hande of my brother, fro the hade of Esau, for I am afrayed of him, lest he come and smyte me the mother with the children. (delyuer me from ye/you_all hand of my brother, from the hade of Esau, for I am afraid of him, lest he come and smite me the mother with the children.)
Wycldelyuere thou me fro the hond of my brothir Esau, for Y drede him greetli, lest he come and sle the modris with the sones. (delyuere thou/you me from the hand of my brothir Esau, for I dread him greatly, lest he come and slay/kill the modris with the sons.)
Luthich bin geringe aller Barmherzigkeit und aller Treue, die du an deinem Knechte getan hast; denn ich hatte nicht mehr weder diesen Stab, da ich über diesen Jordan ging, und nun bin ich zwei Heere worden. (ich am geringe aller compassion and aller Treue, the you at your servant(s) did hast; because I had not more weder this Stab, there I above this Yordan ging, and now am I two armies worden.)
ClVgErue me de manu fratris mei Esau, quia valde eum timeo: ne forte veniens percutiat matrem cum filiis.[fn] (Erue me about by_hand fratris my/mine Esau, because valde him timeo: not forte veniens percutiat mother when/with childrens. )
32.11Erue me de manu, etc. Sic orat ut spem timore moderetur, et timorem spe consoletur, significans ut vitæ nostræ et domesticorum ratione consulamus, et tamen Dei auxilium invocemus.
32.11Erue me about manu, etc. So orat as spem timore moderetur, and timorem spe consoletur, significans as of_life nostræ and domesticorum ratione consulamus, and tamen of_God auxilium invocemus.
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: not_worthy from=all the,kindness and,of,all the,faithfulness which/who you(ms)_have_done/made DOM servant,your that/for/because/then/when in/on/at/with,staff,my crossed DOM the,Jordan the=this and=now become as,two camps )
Alternate translation: “from the power of my brother Esau,”
כִּֽי יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן
(Some words not found in UHB: not_worthy from=all the,kindness and,of,all the,faithfulness which/who you(ms)_have_done/made DOM servant,your that/for/because/then/when in/on/at/with,staff,my crossed DOM the,Jordan the=this and=now become as,two camps )
Alternate translation: “I am very worried that”
יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים
(Some words not found in UHB: not_worthy from=all the,kindness and,of,all the,faithfulness which/who you(ms)_have_done/made DOM servant,your that/for/because/then/when in/on/at/with,staff,my crossed DOM the,Jordan the=this and=now become as,two camps )
Alternate translation: “he and his men will come and attack me as well as these mothers with their children!” or “he and his men will attack and kill us all, including these mothers with their children!”
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.
