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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 V27 V28 V29 V30 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) And the sun rose above him as he passed through Penu’el, and he was limping because of his hip.
OET-LV [fn] and_he/it_called Yaˊₐqoⱱ the_name the_place Pənīʼēl if/because I_have_seen god face to face and_spared life_my.
32:31 Note: KJB: Gen.32.30
UHB 32 וַיִּֽזְרַֽח־ל֣וֹ הַשֶּׁ֔מֶשׁ כַּאֲשֶׁ֥ר עָבַ֖ר אֶת־פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־יְרֵכֽוֹ׃ ‡
(32 vayyizraḩ-lō hashshemesh kaʼₐsher ˊāⱱar ʼet-pənūʼēl vəhūʼ ʦolēˊa ˊal-yərēkō.)
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 And the sun rose on him as he passed Penuel, and he was limping because of his hip.
UST The sun was shining as Jacob left Penuel and returned to his family. He was limping as he walked because of his hip injury.
BSB § The sun rose above him as he passed by Penuel,[fn] and he was limping because of his hip.
32:31 Penuel is a variant of Peniel; see verse 30.
OEB The sun rose as soon as he had passed beyond Penuel, and he limped because of his hip.
WEB The sun rose on him as he passed over Peniel, and he limped because of his thigh.
WMB (Same as above)
NET The sun rose over him as he crossed over Penuel, but he was limping because of his hip.
LSV and the sun rises on him when he has passed over Penuel, and he is halting on his thigh;
FBV The sun came up as Jacob left Peniel, limping along because of his damaged hip.
T4T The sun was rising as Jacob left Peniel, and he was limping because of what had happened to his hip.
LEB Then the sun rose upon him as he passed Penuel, and he was limping because of his hip.
BBE And while he was going past Peniel, the sun came up. And he went with unequal steps because of his damaged leg.
MOF No MOF GEN book available
JPS (32-32) And the sun rose upon him as he passed over Peniel, and he limped upon his thigh.
ASV And the sun rose upon him as he passed over Penuel, and he limped upon his thigh.
DRA And immediately the sun rose upon him, after he was past Phanuel; but he halted on his foot.
YLT and the sun riseth on him when he hath passed over Penuel, and he is halting on his thigh;
DBY And as he passed over Peniel, the sun rose upon him; and he limped upon his hip.
RV And the sun rose upon him as he passed over Penuel, and he halted upon his thigh.
WBS And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
KJB-1769 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
KJB-1611 And as he passed ouer Penuel, the sunne rose vpon him, and he halted vpon his thigh.
(And as he passed over Penuel, the sun rose upon him, and he halted upon his thigh.)
BB And as he went ouer Peniel, the sunne rose vpon hym, and he halted vpon his thigh.
(And as he went over Peniel, the sun rose upon him, and he halted upon his thigh.)
GNV And the sunne rose vp to him as he passed Peniel, and he halted vpon his thigh.
(And the sun rose up to him as he passed Peniel, and he halted upon his thigh. )
CB And as he came ouer fro Peniel, ye Sonne rose vpo him, & he halted vpon his thye.
(And as he came over from Peniel, ye/you_all Son rose upo him, and he halted upon his thye.)
WYC And anoon the sunne roos to hym, aftir that he passide Fanuel; forsothe he haltide in the foot.
(And anon/immediately the sun rose to him, after that he passed Fanuel; forsothe he haltide in the foot.)
LUT Und Jakob hieß die Stätte Pniel; denn ich habe GOtt von Angesicht gesehen, und meine SeeLE ist genesen.
(And Yakob was_called the Stätte Pniel; because I have God from face gesehen, and my SeeLE is genesen.)
CLV Ortusque est ei statim sol, postquam transgressus est Phanuel: ipse vero claudicabat pede.
(Ortusque it_is to_him immediately sol, postquam transgressus it_is Phanuel: himself vero claudicabat pede. )
BRN And Jacob called the name of that place, the Face of God; for, said he, I have seen God face to face, and my life was preserved.
BrLXX Καὶ ἐκάλεσεν Ἰακὼβ τὸ ὄνομα τοῦ τόπου ἐκείνου, εἶδος Θεοῦ· εἶδον γὰρ Θεὸν πρόσωπον πρὸς πρὸσωπον, καὶ ἐσώθη μου ἡ ψυχή.
(Kai ekalesen Yakōb to onoma tou topou ekeinou, eidos Theou; eidon gar Theon prosōpon pros prosōpon, kai esōthaʸ mou haʸ psuⱪaʸ. )
32:31 he was limping: God injured Jacob’s hip, thus curtailing his proud self-sufficiency. Since the Lord had restricted his natural strength, Jacob would have to rely on the Lord with greater faith. He had thought that returning to his land would be a matter of outwitting his brother once again (32:3-21), but here at the land’s threshold he met its true proprietor. He would get the land, but only if God fought for him. Self-sufficiency—trying to achieve the blessing by our own strength or by the ways of the world—will not suffice. If we persist, God may have to cripple our self-sufficiency to make us trust him more.
וַיִּֽזְרַֽח ל֣וֹ הַשֶּׁ֔מֶשׁ
(Some words not found in UHB: and=he/it_called Yaakob name_of the,place Pənī\sup ʼēl\sup* that/for/because/then/when seen ʼElhīmv face to/towards face and,spared life,my )
Alternate translation: “The sun shined on Jacob” or “The sun was rising”
Note 1 topic: translate-names
כַּאֲשֶׁ֥ר עָבַ֖ר אֶת פְּנוּאֵ֑ל
(Some words not found in UHB: and=he/it_called Yaakob name_of the,place Pənī\sup ʼēl\sup* that/for/because/then/when seen ʼElhīmv face to/towards face and,spared life,my )
Penuel is another name for the place that is called Peniel in verse 30. That information could be put in a footnote. Or you could use the same spelling in both verses to avoid confusion; Penuel is the spelling in the rest of the Old Testament. Alternate translation: “as he left Penuel and returned to his family.”
וְה֥וּא צֹלֵ֖עַ
(Some words not found in UHB: and=he/it_called Yaakob name_of the,place Pənī\sup ʼēl\sup* that/for/because/then/when seen ʼElhīmv face to/towards face and,spared life,my )
Consider whether or not it is better in your language to begin a new sentence here. Alternate translation: “As he walked, he was limping”
עַל יְרֵכֽוֹ
(Some words not found in UHB: and=he/it_called Yaakob name_of the,place Pənī\sup ʼēl\sup* that/for/because/then/when seen ʼElhīmv face to/towards face and,spared life,my )
Alternate translation: “because his hip joint was injured”
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.