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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 34 V1 V2 V3 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 V31
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) Then he asked Hamor his father, “Get this girl for me as a wife.”
OET-LV And_he/it_said Shəkem to Ḩₐmōr his/its_father to_say get to_me DOM the_girl the_this to/for_(a)_woman.
UHB וַיֹּ֣אמֶר שְׁכֶ֔ם אֶל־חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר קַֽח־לִ֛י אֶת־הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה׃ ‡
(vayyoʼmer shəkem ʼel-ḩₐmōr ʼāⱱiyv lēʼmor qaḩ-liy ʼet-hayyaldāh hazzoʼt ləʼishshāh.)
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 Εἶπε Συχὲμ πρὸς Ἐμμὼρ τὸν πατέρα αὐτοῦ, λέγων, λάβε μοι τὴν παῖδα ταύτην εἰς γυναῖκα.
(Eipe Suⱪem pros Emmōr ton patera autou, legōn, labe moi taʸn paida tautaʸn eis gunaika. )
BrTr Sychem spoke to Emmor his father, saying, Take for me this damsel to wife.
ULT Then Shechem said to Hamor his father, saying, “Get this girl for me as a wife.”
UST Then Shechem said to his father Hamor, “Negotiate things for me so that I can marry this girl.”
BSB So Shechem told his father Hamor, “Get me this girl as a wife.”
OEB Therefore Shechem said to his father Hamor, ‘Get me this girl for my wife.’
WEBBE Shechem spoke to his father, Hamor, saying, “Get me this young lady as a wife.”
WMBB (Same as above)
NET Shechem said to his father Hamor, “Acquire this young girl as my wife.”
LSV And Shechem speaks to his father Hamor, saying, “Take for me this girl for a wife.”
FBV He went and asked his father, “Get this young girl for me so I can marry her.”
T4T So Shechem said to his father Hamor, “Please get this girl for me. I want her to become my wife!”
LEB So Shechem said to Hamor his father, saying, “Get this girl for me as a wife.”
BBE And Shechem said to Hamor, his father, Get me this girl for my wife.
Moff No Moff GEN book available
JPS And Shechem spoke unto his father Hamor, saying: 'Get me this damsel to wife.'
ASV And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
DRA And going to Hemor his father, he said: Get me this damsel to wife.
YLT And Shechem speaketh unto Hamor his father, saying, 'Take for me this damsel for a wife.'
Drby And Shechem spoke to his father Hamor, saying, Take me this girl as wife.
RV And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
Wbstr And Shechem spoke to his father Hamor, saying, Get me this damsel for a wife.
KJB-1769 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
KJB-1611 And Shechem spake vnto his father Hamor, saying, Get mee this damsell to wife.
(Modernised spelling is same as from KJB-1769 above)
Bshps And Sichem spake vnto his father Hemor, saying: get me this mayden vnto my wyfe.
(And Sichem spake unto his father Hemor, saying: get me this maiden unto my wife.)
Gnva Then said Shechem to his father Hamor, saying, Get me this maide to wife.
(Then said Shechem to his father Hamor, saying, Get me this maid to wife. )
Cvdl and spake to his father Hemor: Get me this mayden to wife.
(and spake to his father Hemor: Get me this maiden to wife.)
Wycl And he yede to Emor,
(And he went to Emor,)
Luth Und Sichem sprach zu seinem Vater Hemor: Nimm mir das Mägdlein zum Weibe.
(And Sichem spoke to his father Hemor: Nimm to_me the Mägdlein for_the Weibe.)
ClVg Et pergens ad Hemor patrem suum: Accipe, inquit, mihi puellam hanc conjugem.
(And pergens to Hemor patrem suum: Accipe, inquit, to_me puellam hanc conyugem. )
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).
וַיֹּ֣אמֶר שְׁכֶ֔ם אֶל חֲמ֥וֹר אָבִ֖יו לֵאמֹ֑ר
and=he/it_said Shekem to/towards Ḩₐmōr his/its=father to=say
Alternate translation: “Then Shechem went to his father Hamor and requested”
קַֽח לִ֛י אֶת הַיַּלְדָּ֥ה הַזֹּ֖את לְאִשָּֽׁה
get to=me DOM the,girl the,this to/for=(a)_woman
At that time it was normal for parents to negotiate with another family to get a spouse for their child. The negotiations would include a bride-price and other details. You could put some of that information in a footnote. The term girl that Shechem uses here is less respectful than the term “young woman” that is used in verses 3 and 12.
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.