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parallelVerse INT GEN EXO LEV NUM DEU JOB JOS JDG RUTH 1SA 2SA PSA AMOS HOS 1KI 2KI 1CH 2CH PRO ECC SNG JOEL MIC ISA ZEP HAB JER LAM YNA NAH OBA DAN EZE EZRA EST NEH HAG ZEC MAL YHN MARK MAT LUKE ACTs YAC GAL 1TH 2TH 1COR 2COR ROM COL PHM EPH PHP 1TIM TIT 1PET 2PET 2TIM HEB YUD 1YHN 2YHN 3YHN 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 V21 V22 V23 V24 V25 V26 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. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side 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=clear Importance=normal (All still tentative.)
OET (OET-RV) “What’s your name?” the man asked.
¶ “Yacob,” he replied.
OET-LV [fn] and_he/it_said let_go_me if/because it_has_come_up the_dawn and_he/it_said not let_go_you if/because (if) bless_me.
32:27 Note: KJB: Gen.32.26
UHB 28 וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃ ‡
(28 vayyoʼmer ʼēlāyv mah-shəmekā vayyoʼmer yaˊₐqoⱱ.)
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).
BrLXX Καὶ εἶπεν αὐτῷ, ἀπόστειλόν με, ἀνέβη γὰρ ὁ ὄρθρος. ὁ δὲ εἶπεν, οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς.
(Kai eipen autōi, aposteilon me, anebaʸ gar ho orthros. ho de eipen, ou maʸ se aposteilō, ean maʸ me eulogaʸsaʸs. )
BrTr And he said to him, Let me go, for the day has dawned; but he said, I will not let thee go, except thou bless me.
ULT So he said to him, “What is your name?” And he said, “Jacob.”
UST So the man asked him, “What is your name?” He answered, “My name is Jacob.”
BSB § “What is your name?” the man asked.
§ “Jacob,” he replied.
OEB So he said to him, ‘What is your name?’ He answered, ‘Jacob.’
WEBBE He said to him, “What is your name?”
¶ He said, “Jacob”.
WMBB (Same as above)
NET The man asked him, “What is your name?” He answered, “Jacob.”
LSV And He says to him, “What [is] your name?” And he says, “Jacob.”
FBV “What's your name?” the man asked.
¶ “Jacob,” he replied.
T4T The man said to him, “What is your name?” He replied, “Jacob.”
LEB Then he said to him, “What is your name?” And he said, “Jacob.”
BBE Then he said, What is your name? And he said, Jacob.
Moff No Moff GEN book available
JPS (32-28) And he said unto him: 'What is thy name?' And be said: 'Jacob.'
ASV And he said unto him, What is thy name? And he said, Jacob.
DRA And he said: What is thy name? He answered: Jacob.
YLT And he saith unto him, 'What [is] thy name?' and he saith, 'Jacob.'
Drby And he said to him, What is thy name? And he said, Jacob.
RV And he said unto him, What is thy name? And he said, Jacob.
Wbstr And he said to him, What is thy name? And he said, Jacob.
KJB-1769 And he said unto him, What is thy name? And he said, Jacob.
(And he said unto him, What is thy/your name? And he said, Jacob. )
KJB-1611 And he said vnto him, what is thy name? and he said, Iacob.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
Bshps And he sayde vnto hym: what is thy name? He aunswered: Iacob.
(And he said unto him: what is thy/your name? He answered: Yacob.)
Gnva Then said he vnto him, What is thy name? And he said, Iaakob.
(Then said he unto him, What is thy/your name? And he said, Yacob. )
Cvdl He sayde: What is thy name? He answered: Iacob.
(He said: What is thy/your name? He answered: Yacob.)
Wycl Therfore he seide, What name is to thee? He answeride, Jacob.
(Therefore he said, What name is to thee/you? He answered, Yacob.)
Luth Und er sprach: Laß mich gehen, denn die Morgenröte bricht an. Aber er antwortete: Ich lasse dich nicht, du segnest mich denn.
(And he spoke: Let me go, because the Morgenröte bricht an. But he replied: I let you/yourself not, you segnest me denn.)
ClVg Ait ergo: Quod nomen est tibi? Respondit: Jacob.
(He_said ergo: That nomen it_is tibi? Respondit: Yacob. )
32:27 What is your name? The Lord’s question was really about Jacob’s character, not his identity (cp. 3:9; 4:9). By giving his name, Jacob confessed his nature, his way of doing things as “Heel-grabber, Deceiver, Usurper.” Before God would bless him, he had to acknowledge who he was, and then God would change his identity.
Note 1 topic: writing-quotations
וַיֹּ֥אמֶר אֵלָ֖יו
(Some words not found in UHB: and=he/it_said let_~_go,me that/for/because/then/when breaking the,dawn and=he/it_said not let_~_go,you that/for/because/then/when if bless,me )
Alternate translation: “Then the man asked him”
Note 2 topic: figures-of-speech / quotations
מַה שְּׁמֶ֑ךָ
(Some words not found in UHB: and=he/it_said let_~_go,me that/for/because/then/when breaking the,dawn and=he/it_said not let_~_go,you that/for/because/then/when if bless,me )
Consider whether it is better to use a direct or indirect quote here in your language. Alternate translation: “Tell me your name.” or “what his name was.”
Note 3 topic: figures-of-speech / quotations
וַיֹּ֖אמֶר יַעֲקֹֽב
(Some words not found in UHB: and=he/it_said let_~_go,me that/for/because/then/when breaking the,dawn and=he/it_said not let_~_go,you that/for/because/then/when if bless,me )
Make sure in your translation that Jacob’s reply sounds respectful. Also consider whether it is better to use a direct or indirect quote here in your language.
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.
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.