Translation commentary on Genesis 41:3

Behold, seven other cows: behold introduces the next scene in the dream. Good News Translation expresses this with “Then,” Revised English Bible has “Presently,” and New International Version “After them.” Seven other cows means “seven more cows” or “another group of seven cows.”

Gaunt is literally “bad of form” and describes the appearance of these animals as the opposite of sturdy and robust. New Jerusalem Bible calls them “wretched,” New Jerusalem Bible “ugly.” Thin is literally “lean of flesh,” which Good News Translation calls “bony.” In cattle-raising societies there are often numerous terms for degrees of good and bad to choose from.

And stood by the other cows … Nile: the thin cows come up from the water or from the water’s edge. Instead of grazing on the grass, they simply stand near the first group.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 31:40

Thus I was; by day the heat consumed me: Revised Standard Version‘s sentence structure is awkward. See Good News Translation. Consumed translates the Hebrew, which means “ate” or “devoured.” Jacob means that he suffered from the daytime heat. Biblia Dios Habla Hoy also uses a figurative expression: “By day I was dying from the heat and by night I was dying from the cold.”

And the cold by night: this phrase is elliptic; that is, the verb consumed serves for both day and night. Cold is literally “frost” and refers to the formation of dew, which freezes at 0 degrees Celsius, 32 degrees Fahrenheit. It is usually not advisable to use a long descriptive phrase to speak of the cold. Since heat and cold are relative terms, a pair of opposites is normally adequate.

And my sleep fled from my eyes: this expression is figurative. Note how Good News Translation translates it nonfiguratively.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 32:1

Translations that follow the verse numbering of the Hebrew Bible place 31.55 (numbered as verse 1) as the opening verse of chapter 32. See the explanation at 31.55. This verse is then numbered as 32.2.

In some versions verse 31.55 (Hebrew 32.1) serves as a conclusion to the story of Jacob and Laban. However, 32.1 in Revised Standard Version and Good News Translation does not open the next story, which is the next episode in the story of Jacob and Esau. Rather verses 1-2 serve as a transition between the end of the story of Jacob and Laban and the beginning of the new episode of Jacob and Esau. Only in verse 3 does the new story really get under way. Accordingly the Handbook considers 31.1 and 2 as transitional. The nature of the transition is a movement away from the threat of Laban, which was laid to rest in chapter 31, to the new threat of Esau, which will be overcome in chapter 33.

In some languages it will be helpful to mark the opening of chapter 32 with something like “After Laban had gone home, Jacob continued his journey….”

Jacob went on his way: Jacob’s departure from the place where he made the treaty with Laban takes place after Laban leaves for home. His destination has been set for him by God in a dream (31.13). Therefore it is important that the expression went on his way has the sense of going forward with a destination in mind, not just walking aimlessly about. In some languages it may be necessary to say, for example, “Jacob went on toward his own country” or “… toward Canaan.” If this can mean that Jacob traveled alone, it may be necessary to say “Jacob and those with him” or “Jacob took his people and animals and went….”

And the angels of God met him: for angels see 16.7; 31.11. This is the first occurrence of the plural of “angel.” There is no way of knowing how many angels there may have been; but from Jacob’s remark there must have been many. Good News Translation says “some.” Revised English Bible use the indefinite “angels of God.” Met in this context means “to encounter,” “to meet up with unexpectedly.” There is nothing hostile about this encounter.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 31:41

These twenty years I have been in your house: Jacob reminds Laban again of the many years of service he gave him. See verse 38. The repetition is rhetorical and it emphasizes Jacob’s anger. We may translate “For twenty long years I was part of your family” or “For twenty years I was member of your family.” Good News Translation and New Jerusalem Bible relate this statement closely to what Jacob has just been saying: “It was like that for the whole twenty years I was with you.” We may also say “For twenty long years in your family you have treated me like that.” This is further emphasized in some translations by adding “It was always the same; it never changed.”

I served you fourteen years for your two daughters: for served see 29.18, 30. For your two daughters must often be expressed as “to be allowed to marry your two daughters” or “so I could marry … daughters.”

And six years for your flock: the expression for your … makes this clause parallel to the previous clause. The verb served is the verb for both clauses. For your flock means “I worked six years for these animals, which you gave me as my pay” or “in order to get animals for myself from your flocks.” See the agreement reached with Laban in 30.31 and 32.

Changed my wages ten times: see Gen 31.7. The meaning may be expressed as “all the time you kept changing my pay.” This statement and the following verse are of special significance. As Westermann says, “In the ears of the listeners this was a very serious accusation. From the Book of the Covenant, through the Deuteronomic law to the prophets and into the New Testament, it was a particularly serious crime for the employer not to allow the employee to receive the wages due him (immediately after the work). It is here that Laban’s real culpability lies.”

In the Hebrew this statement is introduced by the common Hebrew connective, but its force in this context is more than a mere coordination or addition. A more adequate rendering than Revised Standard Version is something like “What is more” or “To make matters worse.” See also Good News Translation.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 32:2

When Jacob saw them: them refers to the angels that had appeared where he was.

He said: what Jacob says is probably in the form of an exclamation, as their appearance would be a surprise. It may be better in that case to say something equivalent to “he exclaimed,” or “he shouted.” In some languages it may be natural to make the expression of he said include how Jacob was feeling; for example, “he had a good feeling [literally ‘good insides’] and said.”

This is God’s army!: army translates the Hebrew mahaneh, which refers to a (military) camp. It is used, for example, in Exo 16.13 and 19.16 of the camp of the Israelites in the wilderness. See also Judges 7.1, 8, 9. English translations use such terms as “camp,” “army,” “company.” No doubt Jacob understood the appearance of these angels as the protecting presence of God on his homeward journey.

So he called the name of that place Mahanaim: the strict sense of this name is “two camps” or “twin camps.” See Good News Translation footnote. If translations use footnotes they may follow Good News Translation. Otherwise it may be best to keep the proper noun in the text and to add “which means ‘two camps.’ ” It is not immediately evident why Jacob gave the place this name. However, in verse 7 we will see Jacob divide his people and animals into two camps or companies as he plans his escape from Esau. In later history a town by this name was a place of refuge. For example, David fled there during Absalom’s revolt (2 Sam 17.24, 27). It is also referred to as a city in Gilead in the territory of Gad, near its border with Manasseh (Josh 13.26). According to Harper’s Bible Dictionary it was “strategically situated near the confluence of the [rivers] Jordan and … Jabbok.” See a Bible atlas.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 31:42

In verse 42 Jacob brings the accusations against his uncle to a close by telling how God has saved him from Laban’s mistreatment. Verse 42 begins with a conditional sentence that has several subjects in the “if” clause.

If the God of my father, the God of Abraham and the Fear of Isaac: it is important that readers understand that Jacob is referring here to one and the same God, not three different ones. It will often be possible to reduce the number of these expressions. Father in God of my father refers to Isaac, Jacob’s father. Isaac is mentioned again by name in Fear of Isaac. God of my father refers to the same person as God of Abraham. We may suggest reducing the first two expressions to “the God of my father and grandfather,” “the God of Isaac and Abraham,” or “the God my father and grandfather worshiped.”

We are still left with the expression Fear of Isaac. Fear translates a Hebrew word that seems strange when used in this manner in a title. Many modern versions translate Fear as a title, as does Revised Standard Version. Some translate it as a clause: “The God who made my father Isaac tremble” (Bible en français courant, Die Bibel im heutigen Deutsch), “The God my father Isaac worshiped” (Biblia Dios Habla Hoy); Good News Translation simply combines it with the previous noun clause, since it refers to “God” in any case: “God of Abraham and Isaac.” Note that Good News Translation also renders father in God of my father as “fathers,” referring to Abraham and Isaac.

To sum up, there are many possibilities for handling the three subjects in the “if” clause. However, it is possible to simplify these subjects. The choice depends upon matters of style and clarity. “If the God of my grandfather Abraham and my father Isaac…,” “If the God Abraham and Isaac worshiped…,” “If the God of my fathers Abraham and Isaac….” For those who prefer to keep Fear as a title, these models occur: Moffatt “awe,” Traduction œcuménique de la Bible “Terror”; New Revised Standard Version has “Fear” with a note “Meaning of the Hebrew uncertain.” One of the interpretations of the Hebrew word comes from a similar Arabic word and is “kinsman,” and this is used by New Jerusalem Bible.

Had not been on my side: that is, “had not taken care of me” or “had not protected me.” This condition is a contrary-to-fact condition; that is, things certainly did not happen this way—in fact “God surely was on my side.”

Surely now you would have sent me away empty-handed expresses the imaginary consequence of the contrary-to-fact condition. Now does not express a transition but refers here to the present time; that is, “by now,” “by this time.” Revised English Bible have “You would now have sent me away….” Empty-handed translates the word for empty idiomatically. Some other figurative expressions are “without one bean,” “with nothing but my sweat.”

In some languages there are markers that indicate that a condition is contrary-to-fact. In others translators may find that a literal translation of the first part of the verse gives entirely the wrong meaning. If this is the case, the actual meaning of the contrary-to-fact conditional structure may have to be expressed in a direct and positive way: “God took care of me, and so you were not able to send me away with nothing.” Another way of bringing out the meaning directly is “You wanted to send me away without anything, but God … was with me and you couldn’t do it.”

God saw my affliction: that is, “God saw how much I had suffered.” See Good News Translation.

And the labor of my hands: or “how hard I had worked.”

And rebuked you last night: and may here signal an additional thought, but it may be more suitable to mark this as a consequence; for example, “therefore,” “because of that,” “that is why.” Rebuke translates a verb meaning to judge or decide a case. Here the judgment is against Laban and in favor of Jacob. New English Bible says “last night he delivered his verdict.” We may also say, for example, “he showed you to be guilty,” “he said you were in the wrong,” or “he judged your case and found you guilty.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 32:3

As the story proper begins, Jacob has traveled in a south or southwest direction, either along the Jordan valley or toward it through what is the country of Jordan today. He is “on the point of re-entering Canaan” (Driver) and still a considerable distance (some 130 kilometers, or 80 miles) away from the region of Edom, southeast of the Dead Sea and east of Beersheba. Edom is the area occupied by Esau. (We are not told, however, that Esau moved to Edom until 36.6-8. For the association of Esau with Edom, see 25.30.)

The last mention of Esau in relation to Jacob was in 27.41, where Esau had decided to kill Jacob. It was because of this that Jacob had gone to his uncle Laban in Haran (27.43-44).

And Jacob sent messengers before him to Esau his brother: the Hebrew word for messenger is the same as that for “angel.” In verse 2 the “angels” are God’s messengers. Here the term refers to men sent by Jacob to contact Esau; so some translations say simply “sent some men.” Before him means ahead of him, in advance. To Esau may require filling out to give the purpose; for example, “to speak with Esau,” “to explain things to Esau,” “to negotiate with Esau.” Another way of expressing the whole sentence is “Jacob sent some men … to take a message to his brother Esau.”

Jacob did not actually send off the messengers until after he had given them their instructions; and those instructions come in verses 4 and 5. In some languages it will be more natural to rearrange verses 3-5 so that the order of events is as follows:
1. Jacob called or chose some men.
2. He told them what to say to Esau.
3. He sent them off.

In the land of Seir, the country of Edom: Seir is a mountainous region southeast of Canaan. Edom is a territory traditionally inhabited by the Edomites or descendants of Esau. See a Bible dictionary. In translation we may say, for example, “in the mountains called Seir, where the region of Edom is.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Translation commentary on Genesis 31:43

Then Laban answered and said to Jacob: this typical Hebrew introduction for a change of speakers has two verbs that must most often be reduced to a single verb. The verb that is used in translation depends in part on the kind of statement or question that follows. In this verse Laban will repeat his claim, not to a few things he thinks Jacob has stolen, but to everything Jacob has. His claim is, of course, a gross exaggeration. No doubt Laban has already decided that he must make his peace with Jacob. And his claim may be his way of letting go that which he knows he can no longer keep.

The daughters are my daughters: in many languages it will be more natural to say “These women are my daughters.” Note Good News Translation.

The children are my children: since Laban is referring to his grandchildren, it will often be best to say “and those children are my grandchildren.” In many languages the children will be referred to as “their children,” that is, the children of the two women.

The flocks are my flocks: the only flocks visible to Laban are those belonging to Jacob. The form of Laban’s claim is the same in respect to his daughters, his grandchildren, and the flocks. It may be more natural, as Laban gazes out over Jacob’s animals, to say, for example, “Even all those animals out there belong to me.”

And all that you see is mine is no doubt said with a wide sweep of his hand to include anything he may have overlooked. Good News Translation gives a good model for the translation.

But what can I do this day to these my daughters…?: But what can I do…? signals the resignation of Laban to the reality he now faces. It has become obvious to Laban that his daughters and their children are more satisfied with Jacob than they were with him. (See verses 14-16.) The question as translated by Revised Standard Version is ambiguous. Laban’s question is probably addressed to himself, not to Jacob. He knows he cannot take his daughters back to Haran, and so he wonders aloud what he can do “for them,” “on their behalf.” The preposition may likewise mean “to them” (Revised Standard Version), that is, take some punishing action against them, or “about them” in the sense that Laban cannot take them back with him. Laban’s concern may or may not be genuine. See the next verse. Note Good News Translation‘s translation “But since I can do nothing to keep my daughters and their children….” In other languages this meaning is expressed as “I cannot hold on to my daughters…” or “I can’t take … away from you.” Bible en français courant translates more closely to the text: “But from today I won’t be able to do anything more for my daughters or the children they have given birth to.”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .