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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).
BrLXXἸακὼβ δὲ ἤκουσεν, ὅτι ἐμίανεν ὁ υἱὸς Ἐμμὼρ Δείναν τὴν θυγατέρα αὐτοῦ· οἱ δὲ υἱοὶ αὐτοῦ ἦσαν μετὰ τῶν κτηνῶν αὐτοῦ ἐν τῷ πεδίῳ· παρεσιώπησε δὲ Ἰακὼβ, ἕως τοῦ ἐλθεῖν αὐτούς. (Yakōb de aʸkousen, hoti emianen ho huios Emmōr Deinan taʸn thugatera autou; hoi de huioi autou aʸsan meta tōn ktaʸnōn autou en tōi pediōi; paresiōpaʸse de Yakōb, heōs tou elthein autous. )
BrTrAnd Jacob heard that the son of Emmor had defiled Dina his daughter (now his sons were with his cattle in the plain). And Jacob was silent until they came.
ULTThen Jacob heard that he had defiled Dinah his daughter, and his sons were with his livestock in the fields, so Jacob kept quiet until they came.
USTWhen Jacob found out that Shechem had dishonored his daughter Dinah, his sons were stillout in the fields taking care of his animals, so he didn’t say anything about it until they returned home.
BSB § Jacob heard that Shechem had defiled his daughter Dinah, but since his sons were with his livestock in the field, he remained silent about it until they returned.
OEBWhen Jacob heard that Shecham had defiled Dinah his daughter, his sons were with his cattle in the field, so Jacob said nothing until they came home.
WEBBENow Jacob heard that he had defiled Dinah, his daughter; and his sons were with his livestock in the field. Jacob held his peace until they came.
NETWhen Jacob heard that Shechem had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent until they came in.
LSVAnd Jacob has heard that he has defiled his daughter Dinah, and his sons were with his livestock in the field, and Jacob kept silent until their coming.
FBVJacob found out that Shechem had violated[fn] his daughter Dinah, but as his sons were away looking after the flocks in the fields he didn't say anything until they came home.
34:5“Violated”: the word here is the one used in connection with being unclean.
T4TJacob very soon found out that his daughter Dinah had been disgraced/defiled. But his sons were in the fields with his livestock, so he did nothing about it until they returned home.
LEBAnd Jacob heard that Dinah his daughter had been defiled, but his sons were with his flocks in the field. And Jacob kept silent until they came.
BBENow Jacob had word of what Shechem had done to his daughter; but his sons were in the fields with the cattle, and Jacob said nothing till they came.
JPSNow Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field; and Jacob held his peace until they came.
ASVNow Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field: and Jacob held his peace until they came.
DRABut when Jacob had heard this, his sons being absent, and employed in feeding the cattle, he held his peace till they came back.
YLTAnd Jacob hath heard that he hath defiled Dinah his daughter, and his sons were with his cattle in the field, and Jacob kept silent till their coming.
DrbyAnd Jacob heard that he had defiled Dinah his daughter; but his sons were with his cattle in the fields, and Jacob said nothing until they came.
RVNow Jacob heard that he had defiled Dinah his daughter; and his sons were with his cattle in the field: and Jacob held his peace until they came.
WbstrAnd Jacob heard that he had defiled Dinah his daughter (now his sons were with his cattle in the field:) and Jacob held his peace till they had come.
KJB-1769And Jacob heard that he had defiled Dinah his daughter: now his sons were with his cattle in the field: and Jacob held his peace until they were come.
KJB-1611And Iacob heard that he had defiled Dinah his daughter (now his sonnes were with his cattel in the field) and Iacob helde his peace vntill they were come. (Modernised spelling is same as from KJB-1769 above, apart from punctuation)
BshpsAnd Iacob heard that he had defiled Dina his daughter, (his sonnes beyng with their cattell in the fielde and Iacob helde his peace vntill they were come. (And Yacob heard that he had defiled Dina his daughter, (his sons being with their cattle in the field and Yacob held his peace until they were come.)
Gnva(Nowe Iaakob heard that he had defiled Dinah his daughter, and his sonnes were with his cattell in the fielde: therefore Iaakob helde his peace, vntill they were come.) ((Now Yacob heard that he had defiled Dinah his daughter, and his sons were with his cattle in the field: therefore Yacob held his peace, until they were come.) )
CvdlAnd Iacob vnderstode, that Dina his doughter was defyled, and his sonnes were with the catell in the felde, and Iacob helde his tonge tyll they came. (And Yacob understood, that Dina his daughter was defyled, and his sons were with the cattle in the field, and Yacob held his tongue till they came.)
Wyclhis fadir, and seide, Take to me this damysel a wijf. And whanne Jacob hadde herd this thing, while the sones weren absent, and ocupied in the fedyng of scheep, he was stille, til thei camen ayen. (his father, and said, Take to me this damsel a wife. And when Yacob had heard this thing, while the sons were absent, and ocupied in the fedyng of sheep, he was stille, till they came ayen.)
LuthUnd Jakob erfuhr, daß seine Tochter Dina geschändet war; und seine Söhne waren mit dem Vieh auf dem Felde, und Jakob schwieg, bis daß sie kamen. (And Yakob erfuhr, that his Tochter Dina geschändet war; and his sons were with to_him Vieh on to_him field, and Yakob schwieg, until that they/she/them kamen.)
ClVgQuod cum audisset Jacob absentibus filiis, et in pastu pecorum occupatis, siluit donec redirent. (That when/with audisset Yacob absentibus childrens, and in pastu pecorum occupatis, siluit until redirent. )
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).
Alternate translation: “When Jacob was told by someone that”
טִמֵּא֙ אֶת דִּינָ֣ה בִתּ֔וֹ
defiled DOM Dīnāh daughter,his
Alternate translation: “Shechem had disgraced his daughter Dinah,” or “his daughter Dinah had been disgraced by Shechem,”
וּבָנָ֛יו הָי֥וּ אֶת מִקְנֵ֖הוּ בַּשָּׂדֶ֑ה
and,sons,his they_were DOM livestock,his in_the=field
Alternate translation: “his sons were still tending his livestock out in the fields,” or “his sons were still out in the fields taking care of his livestock”
וְהֶחֱרִ֥שׁ יַעֲקֹ֖ב
and,kept_silent Yaakob
Make sure your translation of this phrase does not mean that Jacob was totally silent. Rather, it means he did not speak about what Shechem had done to Dinah.
עַד בֹּאָֽם
until came,they
Alternate translation: “until they came back home.”
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.
