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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).
ULTThen Jacob was left alone, and a man wrestled with him until the dawn came up.
USTThen Jacob was there by himself for a while, and a man came and fought with him until daybreak.
BSB § So Jacob was left all alone, and there a man [fn] wrestled with him until daybreak.
32:24Or Man; here and in verses 25–28; corresponding pronouns may also be capitalized
OEBJacob was left alone, and someone wrestled with him until daybreak.
WEBBEJacob was left alone, and wrestled with a man there until the breaking of the day.
KJB-1611¶ [fn]And Iacob was left alone: and there wrestled a man with him, vntill the breaking of the day. (Modernised spelling is same as from KJB-1769 above, apart from punctuation and footnotes)
BshpsAnd Iacob was left hym selfe alone: and there wrasteled a man with hym, vnto the breakyng of the day. (And Yacob was left himself alone: and there wrasteled a man with him, unto the breakyng of the day.)
GnvaNow when Iaakob was left him selfe alone, there wrestled a man with him vnto the breaking of the day. (Now when Yacob was left himself alone, there wrestled a man with him unto the breaking of the day. )
Cvdland taried him self alone on this syde. Then wrestled there a man with him vntyll the breake of ye daye. (and tarried/waited him self alone on this side. Then wrestled there a man with him until the break of ye/you_all day.)
Wyca man wrastlide with him til to the morwetid. (a man wrastlide with him till to the morwetid.)
Luthnahm sie und führete sie über das Wasser, daß hinüberkam, was er hatte; (nahm they/she/them and führete they/she/them above the water, that hinüberkam, what/which he had;)
ClVgmansit solus: et ecce vir luctabatur cum eo usque mane. (mansit solus: and behold man luctabatur when/with eo until mane. )
BrTrAnd he took them, and passed over the torrent, and brought over all his possessions.
BrLXXΚαὶ ἔλαβεν αὐτοὺς, καὶ διέβη τὸν χειμάῤῥουν, καὶ διεβίβασε πάντα τὰ αὐτοῦ. (Kai elaben autous, kai diebaʸ ton ⱪeimaɽɽoun, kai diebibase panta ta autou. )
32:24a man came: The narrative unfolds as the event did for Jacob. No details are given about the assailant, who later refused to identify himself (32:29). • until the dawn: The darkness fit Jacob’s situation and increased the fear and uncertainty that seized him. In the darkness he had no idea who it was—it might have been one of Esau’s men, or Laban’s.
(Some words not found in UHB: and,took,them and,sent_~_across,them DOM the,stream and,sent_across DOM which/who to=him/it )
At some point, Jacob realized that this man was Yahweh in the form of a man (verse 30), so translation teams that capitalize references to God will capitalize all the pronouns that refer to him in verses 24-29 and may or may not capitalize “Man” in these verses. See what you did for a similar case when Yahweh appeared as a man to Abraham in Gen 18. Alternate translation: “and then a man came and wrestled with him”
עַ֖ד עֲל֥וֹת הַשָּֽׁחַר
(Some words not found in UHB: and,took,them and,sent_~_across,them DOM the,stream and,sent_across DOM which/who to=him/it )
The word dawn refers to the time before sunrise when the sky begins to get light. Alternate translation: “until dawn” or “until daylight started to appear.”
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.
