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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 33 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V13 V14 V15 V16 V17 V18 V19 V20
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) and said, “Okay, let’s get moving and go, and I’ll go ahead of you.”
OET-LV And_he/it_said let_us_set_out and_go and_go next_to_you.
UHB וַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵלְכָ֖ה לְנֶגְדֶּֽךָ׃ ‡
(vayyoʼmer nişˊāh vənēlēkāh vəʼēləkāh lənegdekā.)
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, ἀπάραντες πορευσώμεθα ἐπʼ εὐθεῖαν.
(Kai eipen, aparantes poreusōmetha epʼ eutheian. )
BrTr And he said, Let us depart, and proceed right onward.
ULT Then he said, “Let’s travel and go, and I will go in front of you.”
UST Then Esau suggested to Jacob, “Let’s start traveling home, and I will accompany you.”
BSB § Then Esau said, “Let us be on our way, and I will go ahead of you.”
OEB Then Esau said, ‘Let us set out on our way, and let me travel with you.’
WEBBE Esau said, “Let’s take our journey, and let’s go, and I will go before you.”
WMBB (Same as above)
NET Then Esau said, “Let’s be on our way! I will go in front of you.”
LSV and says, “Let us journey and go on, and I go on before you.”
FBV “Let's get on our way,” Esau said. “I'll go ahead of you.”
T4T Then Esau said, “Let’s continue traveling together, and I will show the road to you.”
LEB Then he[fn] said, “Let us journey and go on, and I will go ahead of you.”
33:12 That is, Esau
BBE And he said, Let us go on our journey together, and I will go in front.
Moff No Moff GEN book available
JPS And he said: 'Let us take our journey, and let us go, and I will go before thee.'
ASV And he said, Let us take our journey, and let us go, and I will go before thee.
DRA And said: Let us go on together, and I will accompany thee in thy journey.
YLT and saith, 'Let us journey and go on, and I go on before thee.'
Drby And he said, Let us take our journey, and go on, and I will go before thee.
RV And he said, Let us take our journey, and let us go, and I will go before thee.
Wbstr And he said, Let us take our journey, and let us go, and I will go before thee.
KJB-1769 And he said, Let us take our journey, and let us go, and I will go before thee.
(And he said, Let us take our journey, and let us go, and I will go before thee/you. )
KJB-1611 And he said, Let vs take our iourney, and let vs goe, and I will goe before thee.
(Modernised spelling is same as from KJB-1769 above)
Bshps And he saide: let vs take our iourney, and go, I wyll go before thee.
(And he said: let us take our journey, and go, I will go before thee/you.)
Gnva And he saide, Let vs take our iourney and go, and I will goe before thee.
(And he said, Let us take our journey and go, and I will go before thee/you. )
Cvdl And he sayde: Let vs go on and take oure iourney, I wyll go in thy company.
(And he said: Let us go on and take our journey, I will go in thy/your company.)
Wycl he resseyuede, and seide, Go we to gidere, and Y schal be felowe of thi weie.
(he received, and said, Go we together, and I shall be fellow of thy/your way.)
Luth Und er sprach: Laß uns fortziehen und reisen; ich will mit dir ziehen.
(And he spoke: Let us/to_us/ourselves fortziehen and reisen; I will with you/to_you ziehen.)
ClVg ait: Gradiamur simul, eroque socius itineris tui.
(ait: Gradiamur simul, eroque socius itineris tui. )
33:1-17 Jacob’s long-anticipated meeting with his brother Esau turned out far better than he had feared. Esau’s changed heart is an example of how “God fights” (See 32:28). Earlier, he had cared little about the birthright (25:32-34); now he cared little for old grudges. Jacob recognized that God had intervened.
וַיֹּ֖אמֶר
and=he/it_said
Alternate translation: “Then Esau said to Jacob,”
וְאֵלְכָ֖ה לְנֶגְדֶּֽךָ
and,go next,to,you
Esau is suggesting that he would accompany or escort Jacob and his family, not that he would go far ahead of them. Alternate translation: “and I will lead you.”
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.