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Text critical issues=none Clarity of original=clearImportance=normal (All still tentative.)
OET (OET-RV)That’s why Israelis don’t eat the muscle of the tendon that is on the hip socket to this day, because the man touched the socket of Yacob’s hip on the muscle of the tendon.
Key: khaki:verbs, red:negative.
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).
BrLXXἈνέτειλεν δὲ αὐτῷ ὁ ἥλιος, ἡνίκα παρῆλθε τὸ εἶδος τοῦ Θεοῦ· αὐτὸς δὲ ἐπέσκαζε τῷ μηρῷ αὐτοῦ. (Aneteilen de autōi ho haʸlios, haʸnika paraʸlthe to eidos tou Theou; autos de epeskaze tōi maʸrōi autou. )
BrTrAnd the sun rose upon him, when he passed the Face of God; and he halted upon his thigh.
ULTFor that reason, to this day the sons of Israel do not eat the muscle of the tendon that is on the socket of the hip, because he touched the socket of Jacob’s hip on the muscle of the tendon.
USTThat is why even today the people of Israel do not eat meat that comes from an animal’s hip joint, because that is the place on Jacob’s hip that God struck and injured.
BSBTherefore to this day the Israelites do not eat the tendon which is at the socket of the hip, because the socket of Jacob’s hip was struck near that tendon.
OEBThis is why to this day the Israelites do not eat the thigh muscle, which is at the socket of the hip, because he touched the socket of Jacob’s hip on the thigh muscle.
WEBBETherefore the children of Israel don’t eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of Jacob’s thigh in the sinew of the hip.
NETThat is why to this day the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck the socket of Jacob’s hip near the attached sinew.
LSVtherefore the sons of Israel do not eat the sinew which shrank, which [is] on the hollow of the thigh, to this day, because He came against the hollow of Jacob’s thigh, against the sinew which shrank.
FBV(That's why, even today, Israelites don't eat the thigh tendon attached to the hip socket, because that's where the man hit Jacob's hip socket.)
T4TThe muscle on his hip joint had been injured. So to this present time, because of what happened to Jacob, the Israeli people do not eat the muscle/tendon that is attached to the socket of the hips of animals.
LEBTherefore the Israelites[fn] do not eat the sinew of the sciatic nerve that is upon the socket of the hip unto this day, because he struck the socket of the thigh of Jacob at the sinew of the sciatic nerve.
BBEFor this reason the children of Israel, even today, never take that muscle in the hollow of the leg as food, because the hollow of Jacob's leg was touched.
JPS(32-33) Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob's thigh, even in the sinew of the thigh-vein.
ASVTherefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew of the hip.
DRATherefore the children of Israel, unto this day, eat not the sinew, that shrank in Jacob’s thigh: because he touched the sinew of his thigh and it shrank.
YLTtherefore the sons of Israel do not eat the sinew which shrank, which [is] on the hollow of the thigh, unto this day, because He came against the hollow of Jacob's thigh, against the sinew which shrank.
DrbyTherefore the children of Israel do not eat of the sinew that is over the joint of the thigh, to this day; because he touched the joint of Jacob's thigh — the sinew.
RVTherefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew of the hip.
WbstrTherefore the children of Israel eat not of the sinew which shrunk, which is upon the hollow of the thigh, to this day; because he touched the hollow of Jacob's thigh in the sinew that shrunk.
KJB-1769Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.
KJB-1611Therefore the children of Israel eate not of the sinewe which shranke, which is vpon the hollow of the thigh, vnto this day: because hee touched the hollow of Iacobs thigh, in the sinewe that shranke. (Therefore the children of Israel eat not of the sinewe which shranke, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Yacobs thigh, in the sinewe that shranke.)
BshpsAnd therefore it is that the chyldren of Israel eate not of the sinnowe that shranke in that place of the thigh, vnto this day: because that he touched the hucklebone of Iacobs thigh, about the sinnowe that shranke. (And therefore it is that the children of Israel eat not of the sinnowe that shranke in that place of the thigh, unto this day: because that he touched the hucklebone of Yacobs thigh, about the sinnowe that shranke.)
GnvaTherefore the children of Israel eate not of the sinewe that shranke in the hollowe of the thigh, vnto this day: because he touched the sinew that shranke in the holow of Iaakobs thigh. (Therefore the children of Israel eat not of the sinewe that shranke in the hollowe of the thigh, unto this day: because he touched the sinew that shranke in the holow of Yacobs thigh. )
CvdlTherfore eate the children of Israel no vane vpon the senow of ye thye vnto this daye, because ye vane vpon the senow of Iacobs thye was touched. (Therefore eat the children of Israel no vane upon the senow of ye/you_all thye unto this day, because ye/you_all vane upon the senow of Yacobs thye was touched.)
WyclFor which cause the sones of Israel eten not `til in to present day the senewe, that driede in the hipe of Jacob; for the man touchide the senewe of Jacobs hipe, and it driede. (For which cause the sons of Israel eten not `til in to present day the senewe, that driede in the hipe of Yacob; for the man touchide the senewe of Yacobs hipe, and it driede.)
LuthUnd als er vor Pniel überkam, ging ihm die Sonne auf; und er hinkte an seiner Hüfte. (And als he before/in_front_of Pniel überkam, went him the sun auf; and he limped at his Hüfte.)
ClVgQuam ob causam non comedunt nervum filii Israël, qui emarcuit in femore Jacob, usque in præsentem diem: eo quod tetigerit nervum femoris ejus, et obstupuerit. (Quam ob causam not/no comedunt nervum children Israel, who emarcuit in femore Yacob, until in præsentem diem: eo that tetigerit nervum femoris his, and obstupuerit. )
32:32 The story includes a dietary restriction for Israel that became a custom but was not put into law. This custom helped preserve the memory of the story. Observant Jews still refuse to eat the tendons of an animal’s hindquarters.
(Some words not found in UHB: and,rose to=him/it the,sun just=as passed DOM Pənūʼēl and=he limping on/upon/above/on_account_of//he/it_went_in hip,his )
Alternate translation: “even now” or “even in the present”
בְנֵֽי יִשְׂרָאֵ֜ל
(Some words not found in UHB: and,rose to=him/it the,sun just=as passed DOM Pənūʼēl and=he limping on/upon/above/on_account_of//he/it_went_in hip,his )
Alternate translation: “the descendants of Israel” or “the Israelites”
לֹֽא יֹאכְל֨וּ & אֶת גִּ֣יד הַנָּשֶׁ֗ה
(Some words not found in UHB: and,rose to=him/it the,sun just=as passed DOM Pənūʼēl and=he limping on/upon/above/on_account_of//he/it_went_in hip,his )
(Some words not found in UHB: and,rose to=him/it the,sun just=as passed DOM Pənūʼēl and=he limping on/upon/above/on_account_of//he/it_went_in hip,his )
Make sure it is clear in your translation that this is talking about eating meat from an animal, not about cannibalism.
(Some words not found in UHB: and,rose to=him/it the,sun just=as passed DOM Pənūʼēl and=he limping on/upon/above/on_account_of//he/it_went_in hip,his )
See how you translated the idiom touched in verse 25.
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.
