Open Bible Data Home About News OET Key
OET OET-RV OET-LV ULT UST BSB BLB AICNT OEB WEBBE WMBB NET LSV FBV TCNT T4T LEB BBE Moff JPS Wymth ASV DRA YLT Drby RV Wbstr KJB-1769 KJB-1611 Bshps Gnva Cvdl TNT Wycl SR-GNT UHB BrLXX BrTr Related Topics Parallel Interlinear Reference Dictionary Search
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 33 V1 V2 V3 V4 V5 V6 V7 V8 V9 V10 V11 V12 V13 V14 V15 V16 V17 V18 V19
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) He set up an altar there and he named it ‘El Elohe Yisra’el’ (which means ‘God, the God of Yisra’el’).
OET-LV And_erected there an_altar and_he/it_called to_him/it El Elohey Yisrāʼēl/(Israel).
UHB וַיַּצֶּב־שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ס ‡
(vayyaʦʦeⱱ-shām mizbēaḩ vayyiqrāʼ-lō ʼēl ʼₑlohēy yisrāʼēl.ş)
Key: khaki:verbs, blue:Elohim.
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 ἔστησεν ἐκεῖ θυσιαστήριον, καὶ ἐπεκαλέσατο τὸν Θεὸν Ἰσραήλ.
(Kai estaʸsen ekei thusiastaʸrion, kai epekalesato ton Theon Israaʸl. )
BrTr And he set up there an altar, and called on the God of Israel.
ULT And there he set up an altar, and he called it El Elohe Israel.
UST Jacob also built an altar out of stones on that land, and he named it El Elohe Israel, which means “God is the God of Israel.”
BSB There he set up an altar and called it El-Elohe-Israel.[fn]
33:20 El-Elohe-Israel means God is the God of Israel or mighty is the God of Israel.
OEB and he erected there an altar and called it El, God of Israel.
WEBBE He erected an altar there, and called it El Elohe Israel.[fn]
33:20 El Elohe Israel means “God, the God of Israel” or “The God of Israel is mighty”.
WMBB (Same as above including footnotes)
NET There he set up an altar and called it “The God of Israel is God.”
LSV and he sets up there an altar, and proclaims at it God—the God of Israel.
FBV He built an altar there and called it El-Elohe-Israel.[fn]
33:20 “El-Elohe-Israel”: meaning “God is the God of Israel.”
T4T He built a stone altar there, and named it El-Elohe Israel, which means ‘God, the God of Israel.’
LEB And there he erected an altar and called it “El Elohe Israel.”[fn]
33:20 That is, “El the God of Israel”
BBE And there he put up an altar, naming it El, the God of Israel.
Moff No Moff GEN book available
JPS And he erected there an altar, and called it El-elohe-Israel.
ASV And he erected there an altar, and called it El-Elohe-Israel.
DRA And raising an altar there, he invoked upon it the most mighty God of Israel.
YLT and he setteth up there an altar, and proclaimeth at it God — the God of Israel.
Drby And there he set up an altar, and called it El-Elohe-Israel.
RV And he erected there an altar, and called it El-elohe-Israel.
Wbstr And he erected there an altar, and called it El-elohe-Israel.
KJB-1769 And he erected there an altar, and called it El-elohe-Israel.[fn]
33.20 El-elohe-Israel: that is God the God of Israel
KJB-1611 [fn]And hee erected there an Altar, and called it El-Elohe-Israel.
(Modernised spelling is same as from KJB-1769 above, apart from capitalisation and footnotes)
33:20 That is, God, the God of Israel.
Bshps And he made there an aulter, and called it, the mightie God of Israel.
(And he made there an altar, and called it, the mighty God of Israel.)
Gnva And he set vp there an altar, and called it, The mightie God of Israel.
(And he set up there an altar, and called it, The mighty God of Israel. )
Cvdl and there he set vp an altare, and called vpon the name of the mightie God of Israel.
(and there he set up an altar, and called upon the name of the mighty God of Israel.)
Wycl And whanne he hadde reisid an auter there, he inwardly clepide on it the strongeste God of Israel.
(And when he had reisid an altar there, he inwardly called on it the strongeste God of Israel.)
Luth Und richtete daselbst einen Altar zu und rief an den Namen des starken Gottes Israel.
(And richtete there a altar to and shouted at the name(s) the starken God’s Israel.)
ClVg Et erecto ibi altari, invocavit super illud fortissimum Deum Israël.
(And erecto there altari, inhe_called over illud fortissimum God Israel. )
33:20 El-Elohe-Israel: The name of the altar (“God, the God of Israel”) commemorated Jacob’s relationship with God. Jacob publicly proclaimed that God was his God, and that God had led him back to the land he would inherit.
וַיַּצֶּב שָׁ֖ם מִזְבֵּ֑חַ
and,erected there altar
See how you translated altar in Gen 26:25. Alternate translation: “On that land Jacob also built a stone altar,” or “Jacob also made an altar out of stones on that land,”
Note 1 topic: translate-names
וַיִּ֨קְרָא ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל
and=he/it_called to=him/it El Elohe Yisrael
The name El Elohe Israel could also mean “Powerful/Mighty is the God of Israel,” because the Hebrew word “el” can mean “God” or “powerful.” You could put that information in a footnote.
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.