Open Bible Data Home About News OET Key
OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEB WMB NET LSV FBV TCNT T4T LEB BBE MOF JPS ASV DRA YLT DBY RV WBS KJB-1769 KJB-1611 BB GNV CB TNT WYC SR-GNT UHB Related Parallel Interlinear Reference Dictionary Search
parallelVerse INT GEN EXO LEV NUM DEU JOS JDG RUTH 1SA 2SA 1KI 2KI 1CH 2CH EZRA NEH EST JOB PSA PRO ECC SNG ISA JER LAM EZE DAN HOS JOEL AMOS OBA YNA MIC NAH HAB ZEP HAG ZEC MAL YHN MARK MAT LUKE ACTs ROM 1COR 2COR GAL EPH PHP COL 1TH 2TH 1TIM 2TIM TIT PHM HEB YAC 1PET 2PET 1YHN 2YHN 3YHN YUD REV
Gen Intro C1 C2 C3 C4 C5 C6 C7 C8 C9 C10 C11 C12 C13 C14 C15 C16 C17 C18 C19 C20 C21 C22 C23 C24 C25 C26 C27 C28 C29 C30 C31 C32 C33 C34 C35 C36 C37 C38 C39 C40 C41 C42 C43 C44 C45 C46 C47 C48 C49 C50
Gen 32 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19 V20 V22 V23 V24 V25 V26 V27 V28 V29 V30 V31 V32
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.
OET (OET-RV) So the gifts went ahead of him, and he himself stayed in the camp for that night.
OET-LV [fn] and_say also there servant_your Yaˊₐqoⱱ behind_us if/because he_said I_will_cover face/front_him in/on/at/with_present the_goes to/for_ahead_of_me and_after thus I_will_see face_his perhaps he_will_lift_up favour_me.
32:21 Note: KJB: Gen.32.20
UHB 22 וַתַּעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּֽמַּחֲנֶֽה׃ ‡
(22 vattaˊₐⱱor hamminḩāh ˊal-pānāyv vəhūʼ lān ballaylāh-hahūʼ bammaḩₐneh.)
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).
ULT Then the gift went before him, and he himself stayed for that night in the camp.
UST So Jacob’s servants went ahead of Jacob with the animal gifts for Esau, while Jacob and his family stayed behind in the camp that night.
BSB § So Jacob’s gifts went on before him, while he spent the night in the camp.
OEB So he sent the present over before him; but he himself spent that night in the camp.
WEB So the present passed over before him, and he himself stayed that night in the camp.
WMB (Same as above)
NET So the gifts were sent on ahead of him while he spent that night in the camp.
LSV and the present passes over before his face, and he has lodged during that night in the camp.
FBV So the gifts went on ahead while Jacob spent the night at the camp.
T4T So the men taking the gifts [PRS] went ahead, but Jacob himself stayed in the camp that night.
LEB So the gift passed on before him, but he himself spent that night in the camp.
¶
BBE So the servants with the offerings went on in front, and he himself took his rest that night in the tents with his people.
MOF No MOF GEN book available
JPS (32-22) So the present passed over before him; and he himself lodged that night in the camp.
ASV So the present passed over before him: and he himself lodged that night in the company.
DRA So the presents went before him, but himself lodged that night in the camp.
YLT and the present passeth over before his face, and he hath lodged during that night in the camp.
DBY And the gift went over before him; and he himself lodged that night in the camp.
RV So the present passed over before him: and he himself lodged that night in the company.
WBS So the present went over before him; and he himself lodged that night in the company.
KJB-1769 So went the present over before him: and himself lodged that night in the company.
KJB-1611 So went the present ouer before him: and himselfe lodged that night in the company.
(So went the present over before him: and himself lodged that night in the company.)
BB So went the present before hym: and he taryed al that night in the company.
(So went the present before him: and he taryed all that night in the company.)
GNV So went the present before him: but he taried that night with the companie.
(So went the present before him: but he tarried/waited that night with the companie. )
CB So the present wente before him, but he taried in the tente the same night,
(So the present went before him, but he tarried/waited in the tente the same night,)
WYC And so the yiftis yeden bifore hym; sotheli he dwellide in that nyyt in the tentis.
(And so the yiftis went before him; truly he dwelled/dwelt in that night in the tentis.)
LUT und saget ja auch: Siehe, dein Knecht Jakob ist hinter uns. Denn er gedachte, ich will ihn versöhnen mit dem Geschenk, das vor mir hergehet; danach will ich ihn sehen, vielleicht wird er mich annehmen.
(und saget ja auch: Siehe, your Knecht Yakob is hinter uns. Because he thought, I will him/it reconcile with to_him Geschenk, the before/in_front_of to_me hergehet; after/thereafter/then will I him/it see, vielleicht becomes he me annehmen.)
CLV Præcesserunt itaque munera ante eum, ipse vero mansit nocte illa in castris.
(Præcesserunt therefore munera before him, himself vero mansit nocte illa in castris. )
BRN and ye shall say, Behold thy servant Jacob comes after us. For he said, I will propitiate his countenance with the gifts going before his presence, and afterwards I will behold his face, for peradventure he will accept [fn]me.
32:21 Gr. my face.
BrLXX Καὶ ἐρεῖτε, ἰδοὺ ὁ παῖς σου Ἰακὼβ παραγίνεται ὀπίσω ἡμῶν· εἶπε γὰρ, ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ, καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ· ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου.
(Kai ereite, idou ho pais sou Yakōb paraginetai opisō haʸmōn; eipe gar, exilasomai to prosōpon autou en tois dōrois tois proporeuomenois autou, kai meta touto opsomai to prosōpon autou; isōs gar prosdexetai to prosōpon mou. )
32:13-21 Taking a large portion of the wealth God had blessed him with (some 550 animals), Jacob prepared a gift to appease Esau’s anger and gain his favor.
וַתַּעֲבֹ֥ר הַמִּנְחָ֖ה עַל פָּנָ֑יו
(Some words not found in UHB: and,say also/yet see/lo/see! servant,your Yaakob behind,us that/for/because/then/when he/it_had_said appease face/front,him in/on/at/with,present the,goes to/for,ahead_of,me and=after so see face,his perhaps show favor,me )
See how you translated gift in verses 13, 18, 20. Alternate translation: “So the animal gifts for Esau were taken ahead of Jacob by his servants,”
וְה֛וּא לָ֥ן בַּלַּֽיְלָה הַה֖וּא בַּֽמַּחֲנֶֽה
(Some words not found in UHB: and,say also/yet see/lo/see! servant,your Yaakob behind,us that/for/because/then/when he/it_had_said appease face/front,him in/on/at/with,present the,goes to/for,ahead_of,me and=after so see face,his perhaps show favor,me )
Alternate translation: “but Jacob and his family stayed behind at the camp that night.” or “but Jacob himself slept for part of the night in the camp.”
Genesis 32-36
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.
Genesis 21-35
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.