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Key: khaki:verbs.
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BrTrAnd Jacob set up a pillar in the place where God spoke with him, even a pillar of stone; and offered a libation upon it, and poured oil upon it.
ULTThen Jacob set up a pillar at the place where he had spoken with him, a pillar of stone, and he poured a drink offering on it, and he poured oil on it.
USTThen Jacob stood a large stone up on its end at the place where God had talked to him, to mark the place as special. Then he poured some wine and some olive oil on the stone marker to thank God and dedicate the place to him.
BSB § So Jacob set up a pillar in the place where God had spoken with him—a stone marker—and he poured out a drink offering on it and anointed it with oil.
OEBJacob set up at the place where God had spoken with him, a pillar of stone, and poured a drink-offering and oil on it.
WEBBEJacob set up a pillar in the place where he spoke with him, a pillar of stone. He poured out a drink offering on it, and poured oil on it.
NETSo Jacob set up a sacred stone pillar in the place where God spoke with him. He poured out a drink offering on it, and then he poured oil on it.
LSVAnd Jacob sets up a standing pillar in the place where He has spoken with him, a standing pillar of stone, and he pours on it an oblation, and he pours on it oil;
FBVAfterwards Jacob set up a stone pillar where God had spoken with him. He poured out a drink offering on it, and also olive oil.
T4TJacob set up a large stone at the place where God had talked with him. He poured some wine and some olive oil on it to dedicate it to God.
LEBAnd Jacob set up a pillar at the place where God had spoken with him, a pillar of stone. And he poured out a drink offering upon it, and poured oil on it.
BBEAnd Jacob put up a pillar in the place where he had been talking with God, and put a drink offering on it, and oil.
JPSAnd Jacob set up a pillar in the place where He spoke with him, a pillar of stone, and he poured out a drink-offering thereon, and poured oil thereon.
ASVAnd Jacob set up a pillar in the place where he spake with him, a pillar of stone: and he poured out a drink-offering thereon, and poured oil thereon.
DRABut he set up a monument of stone, in the place where God had spoken to him: pouring drink offerings upon it, and pouring oil thereon:
YLTAnd Jacob setteth up a standing pillar in the place where He hath spoken with him, a standing pillar of stone, and he poureth on it an oblation, and he poureth on it oil;
DrbyAnd Jacob set up a pillar in the place where he had talked with him, a pillar of stone, and poured on it a drink-offering, and poured oil on it.
RVAnd Jacob set up a pillar in the place where he spake with him, a pillar of stone: and he poured out a drink offering thereon, and poured oil thereon.
WbstrAnd Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink-offering thereon, and he poured oil thereon.
KJB-1769And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon.
KJB-1611And Iacob set vp a pillar in the place where he talked with him, euen a pillar of stone: and hee powred a drinke offering thereon, and he powred oile thereon. (Modernised spelling is same as from KJB-1769 above)
BshpsAnd Iacob set vp on ende in the place where he talked with him euen a stone set he vp on ende, & powred drinke offering theron, & powred also oyle theron. (And Yacob set up on end in the place where he talked with him even a stone set he up on end, and poured drink offering theron, and poured also oil theron.)
GnvaAnd Iaakob set vp a pillar in the place where he talked with him, a pillar of stone, and powred drinke offring thereon: also hee powred oyle thereon. (And Yacob set up a pillar in the place where he talked with him, a pillar of stone, and poured drink offering thereon: also he poured oil thereon. )
CvdlAnd Iacob set vp a piler of stone, in the place where he talked with him, & poured drynkofferynges theron, and poured oyle vpon it. (And Yacob set up a pillar of stone, in the place where he talked with him, and poured drinkofferynges theron, and poured oil upon it.)
WyclForsothe Jacob reiside a title ether memorial of stoonys, in the place where ynne God spak to hym, and he sacrifiede ther onne fletynge sacrifices, and schedde out oile, (Forsothe Yacob reiside a title ether memorial of stones, in the place where ynne God spake to him, and he sacrifiede there onne fletynge sacrifices, and schedde out oil,)
LuthJakob aber richtete ein steinern Mal auf an dem Ort, da er mit ihm geredet hatte, und goß Trankopfer drauf und begoß ihn mit Öl. (Yakob but richtete a steinern Mal on at to_him place, there he with him talked had, and poured/cast Trankopfer on_it and begoß him/it with Öl.)
ClVgIlle vero erexit titulum lapideum in loco quo locutus fuerat ei Deus: libans super eum libamina, et effundens oleum:[fn] (Ille vero erexit titulum lapideum in instead quo spoke fuerat to_him God: libans over him libamina, and effundens oleum: )
35.14Ille vero erexit titulum lapideum in loco quo locutus fuerat, etc. AUG. Factum est iterum hoc in loco quod antea factum fuerat; vel memoratum hic quod ante fuerat factum. Sed quodlibet horum sit, super lapidem libavit Jacob, non lapidi. Non ergo sicut idololatræ solent aras ante lapidem constituere, et tanquam Deo lapidi libare.
35.14Ille vero erexit titulum lapideum in instead quo spoke fuerat, etc. AUG. Done it_is again this in instead that antea done fuerat; or memoratum this that before fuerat factum. But quodlibet horum let_it_be, over lapidem libavit Yacob, not/no lapidi. Non therefore like idololatræ solent aras before lapidem constituere, and tanquam Deo lapidi libare.
35:1-29 This chapter highlights God’s promises, Jacob’s vow, and the transition to Jacob’s sons’ carrying on the covenant. Deborah, Rachel, and Isaac all died, marking the end of an era and of the account of Isaac’s family (25:19–35:29). • Idols were removed (35:1-4) and pure worship was established (35:6-7). During this transition, the faith had to be revitalized so that the covenant could be carried forward by Jacob’s sons.
See how you translated a similar passage in Gen 28:18 about Jacob setting up a memorial stone pillar. Alternate translation: “Then Jacob set a large stone up on its end” or “Then Jacob chose a large stone that was there and set it up on its end”
in/on/at/with,place which/who he/it_had_said with=him/it pillar stone
Alternate translation: “at the place where God had spoken to him, to mark the place as special.” or “as a memorial stone to remember the place where God had talked to him.”
A drink offering was probably wine that Jacob poured on the stone as a sacrifice to God, to worship and thank him. See how you translated “poured oil on …” in Gen 28:18. Alternate translation: “Then he poured some wine and some olive oil on the stone pillar to thank God and dedicate the place to him.”
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.
Jacob Travels to Southern Canaan
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.
