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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).
JPSAnd Dinah the daughter of Leah, whom she had borne unto Jacob, went out to see the daughters of the land.
ASVAnd Dinah the daughter of Leah, whom she bare unto Jacob, went out to see the daughters of the land.
DRAAnd Dina the daughter of Lia went out to see the women of that country.
YLTAnd Dinah, daughter of Leah, whom she hath borne to Jacob, goeth out to look on the daughters of the land,
DrbyAnd Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land.
RVAnd Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
WbstrAnd Dinah the daughter of Leah, which she bore to Jacob, went out to see the daughters of the land.
KJB-1769And Dinah the daughter of Leah, which she bare unto Jacob, went out to see the daughters of the land.
KJB-1611¶ And Dinah the daughter of Leah, which shee bare vnto Iacob, went out to see the daughters of the land. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsDina the daughter of Lea, whiche she bare vnto Iacob, went out to see the daughters of the lande. (Dina the daughter of Lea, which she bare unto Yacob, went out to see the daughters of the land.)
GnvaThen Dinah the daughter of Leah, which she bare vnto Iaakob, went out to see the daughters of that countrey. (Then Dinah the daughter of Leah, which she bare unto Yacob, went out to see the daughters of that country. )
CvdlDina ye doughter of Lea, which she bare vnto Iacob, wente out to beholde the doughters of the londe. (Dina ye/you_all doughter of Lea, which she bare unto Yacob, went out to behold the daughters of the land.)
WyclForsothe Dyna, the douytir of Lya, yede out to se the wymmen of that cuntrey. (Forsothe Dyna, the douytir of Lya, went out to see the women of that country.)
LuthDina aber, Leas Tochter, die sie Jakob geboren hatte, ging heraus, die Töchter des Landes zu sehen. (Dina but, Leas Tochter, the they/she/them Yakob geboren had, went heraus, the Töchter the lands to see.)
ClVgEgressa est autem Dina filia Liæ ut videret mulieres regionis illius.[fn] (Egressa it_is however Dina daughter Liæ as videret mulieres regionis illius. )
34.1Egressa est autem Dina, etc. GREG. in Pastor., c. 30 Dina, ut mulieres extraneæ regionis videat, egreditur, cum mens sua studia negligens, actiones alienas curans, extra ordinem proprium evagatur. Quam Sichem, princeps terræ, opprimit, quia inventam in curis exterioribus diabolus corrumpit. Et conglutinata est anima ejus cum ea, quia unitam sibi per iniquitatem respicit. Et quia mens a culpa resipiscens afficitur, et admissum flere conatur: corruptor spem ac securitatem vacuam ante oculos vocat, quatenus utilitatem tristitiæ subtrahat. Unde additur: Tristemque blanditus delinivit. Modo enim, aliorum facta graviora; modo nihil esse quod factum est; modo misericordem Deum loquitur, et tempus ad pœnitentiam pollicetur: ut dum per hæc decepta mens ducitur, pœnitentia differatur, ut tunc bona nulla percipiat, quam nunc mala contristant: et tunc plenius absorbeatur suppliciis, quæ nunc gaudet in deliciis.
34.1Egressa it_is however Dina, etc. GREG. in Pastor., c. 30 Dina, as mulieres extraneæ regionis videat, egreditur, when/with mens his_own studia negligens, actiones alienas curans, extra ordinem proprium evagatur. Quam Sichem, prince terræ, opprimit, because inventam in curis exterioribus diabolus corrumpit. And conglutinata it_is anima his when/with ea, because unitam sibi through iniquitatem respicit. And because mens from culpa resipiscens afficitur, and admissum flere conatur: corruptor spem ac securitatem vacuam before oculos vocat, quatenus utilitatem tristitiæ subtrahat. Unde additur: Tristemque blanditus delinivit. Modo because, aliorum facts graviora; modo nihil esse that done est; modo misericordem God loquitur, and tempus to pœnitentiam pollicetur: as dum through these_things decepta mens ducitur, pœnitentia differatur, as tunc good nulla percipiat, how now mala contristant: and tunc plenius absorbeatur suppliciis, which now gaudet in deliciis.
34:1-31 Once Jacob and his family settled in the land, the Canaanite presence became a threat. This account is a stern warning to the Israelites about the possibility of their being defiled by the Canaanites. The nation of Israel was later commanded not to intermarry or make treaties with them, for they were a corrupt and corrupting people. This chapter implicitly warns against becoming familiar with the way they lived (34:1-2). It also taught Israel that in dealing with the Canaanites, they were to keep their integrity and not use the holy things of the covenant for deception and slaughter (34:13); Israel’s reputation was at stake in the land (34:30). For their ruthless violence, Simeon and Levi were passed over in the birthright blessing (49:5-7).
These events took place at an unspecified time after Jacob and his family set up their camp beside the city of Shechem (Gen 33:18). Consider what is the best way to introduce a new event in your language. Also be consistent here with how you spelled Dinah in Gen 30:21. Alternate translation: “Now one day Dinah, who was the daughter whom Leah had for Jacob, went out” or “One day, Dinah, who was the daughter of Jacob and Leah, went to the city”
The Hebrew text is ambiguous here. The verb to see could mean: (1) “to visit with”; many languages have a similar idiom. (2) “to see/observe” the local women, for example, how they dressed and what jewelry they wore.
בִּבְנ֥וֹת הָאָֽרֶץ
in/on/at/with,women the=earth/land
See how you translated daughters of the land in Gen 27:46, and how you translated a similar phrase (“people of the land”) in Gen 23:7, 12. Alternate translation: “some of the women who were native to that area” or “some of the native women.”
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.
