{
  "apiVersion": "v1",
  "kind": "Chapter",
  "metadata": {
    "generated": "2026-08-22T14:14:13Z",
    "language": "en",
    "book": "genesis-woh",
    "chapter": 33
  },
  "data": {
    "n": 33,
    "bookSlug": "genesis-woh",
    "bookCode": "GEN-WOH",
    "refId": "",
    "title": "Genesis 33 — The reunion with Esav, the gift accepted, and the altar at Shechem",
    "translation": {"track":"translation","version":"1.0.0","sourceText":"Tanach with Ta'amei Hamikra (Westminster Leningrad)","sourceLicense":"Public Domain","sourceUrl":"http://www.tanach.us/Tanach.xml","sourceAccessedVia":"sefaria.org/api/v3/texts/Genesis.33","glossaryVersion":"2.31.0","overlayGlossaryVersion":"1.1.0","modelDrafts":["claude-opus-4-7 (translator)","claude-opus-4-7 (editor)"],"reviewer":"zarazinsfuss","reviewedAt":"2026-05-25T00:00:00Z","status":"stable","reviewerReport":{"reviewer":"claude-opus-4-7 acting as woh-reviewer","reviewedAt":"2026-05-25T00:00:00Z","verdicts":[{"refId":"GEN-WOH-33:1","status":"approve","citations":[],"reasoning":"Source re-parsed: וַיִּשָּׂא יַעֲקֹב עֵינָיו וַיַּרְא … אַרְבַּע מֵאוֹת אִישׁ … וַיַּחַץ אֶת־הַיְלָדִים. ASV-baseline translation is grammatically faithful. *sa-eynekha* glossary linkage to central entry already at appliesTo."},{"refId":"GEN-WOH-33:2","status":"approve","citations":[],"reasoning":"Re-parsed; ranking *rishonah / acharonim / acharonim* with the *shfachot* / Le'ah / Rachel-and-Yosef triple-arrangement correctly preserves the wife-and-child-protective ordering. ASV-baseline accurate."},{"refId":"GEN-WOH-33:3","status":"approve","citations":[],"reasoning":"*va-yishtachu artzah sheva pe'amim* — *and bowed himself to the ground seven times* — re-parsed as Hishtaphel impf 3ms of *ch-w-h* (per the modern consensus on this root, contra older *sh-ch-h*); ASV-baseline rendering accurate. The seven-fold proskynesis pattern matches ANE court-protocol-formulae (cf. Amarna Letters EA 244, 245, 270, etc.); standard reading."},{"refId":"GEN-WOH-33:4","status":"approve","citations":["Sarna JPS Genesis 1989 p. 230","b. Sotah 13a; Bereshit Rabbah 78:9 (kiss-or-bite tradition)","Tov Textual Criticism of the Hebrew Bible 2012 (puncta extraordinaria)","Westermann Genesis 12-36 1985 p. 526","Wenham WBC Genesis 16-50 1994 p. 298"],"reasoning":"*va-yishaqehu* with puncta extraordinaria over all five consonants correctly preserved in the Hebrew text. Translation *and kissed him* is ASV-baseline and matches the consensus. Commentary correctly cites both the rabbinic kiss-or-bite tradition (Sotah 13a, Gen Rab 78:9) and the modern text-critical Tov / Yeivin / Ginsburg / Würthwein reading; the *n-sh-q* vs. *n-sh-kh* consonantal-axis ambiguity (q vs. kaf) is philologically real. Approve."},{"refId":"GEN-WOH-33:5","status":"approve","citations":[],"reasoning":"*chanan Elohim et-avdekha* — *graciously given to your servant* — re-parsed; ASV-baseline accurate. WoH preservation of *Elohim* is per standing convention with central-glossary basis; no lens-leakage."},{"refId":"GEN-WOH-33:6","status":"approve","citations":[],"reasoning":"Hithpa'el impf 3fp *vatishtachavena* — *and they bowed themselves* — re-parsed; ASV-baseline accurate."},{"refId":"GEN-WOH-33:7","status":"approve","citations":[],"reasoning":"Re-parsed; the Hithpa'el verb-form repetition across vv 6-7 (the gradient of approach) correctly preserved in ASV-baseline rendering."},{"refId":"GEN-WOH-33:8","status":"approve","citations":[],"reasoning":"*mi lekha kol-ha-machaneh ha-zeh asher pagashti* — *who to-you all-this-camp which I-met* — re-parsed; ASV-baseline *what do you mean by all this company which I met* accurate. The *machaneh* terminology is the chapter's continuing-vocabulary from Gen 32:8, 22."},{"refId":"GEN-WOH-33:9","status":"approve","citations":["Sarna JPS Genesis 1989 p. 231"],"reasoning":"*yesh-li rav* — *I have abundance / much* — re-parsed; ASV *I have enough* is a defensible rendering of the idiom (cf. NJPS *I have plenty*). The *rav* / *kol* contrast with v 11 is preserved; commentary at v 11 documents this correctly."},{"refId":"GEN-WOH-33:10","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 230-231","Westermann Genesis 12-36 1985 pp. 526-527","Wenham WBC Genesis 16-50 1994 pp. 298-300","Hamilton NICOT Genesis 18-50 1995 pp. 343-344","Alter Five Books of Moses 2004 pp. 184-185","Fokkelman Narrative Art in Genesis 1975 pp. 219-222","Speiser AB Genesis 1964 pp. 259-260 (polite-courtly-hyperbole alternative)"],"reasoning":"*ki al-ken ra'iti panekha kir'ot p'nei Elohim va-tirtzeni* re-parsed. The Penuel echo to Gen 32:31 (*ki ra'iti Elohim panim el panim va-tinatzel nafshi*) is lexically explicit on three elements: *ra'iti*, *p'nei Elohim*, and *va-tirtzeni* / *va-tinatzel*. Commentary correctly documents both the Sarna/Westermann/Alter structural-echo reading (dominant) and the Speiser polite-courtly-hyperbole reading (minority); the two are not strictly exclusive. The peniel-panim-el-panim entry's appliesTo expansion correctly captures the cross-link. Translation *as one sees the face of Elohim* is ASV-baseline."},{"refId":"GEN-WOH-33:11","status":"approve","citations":["Sarna JPS Genesis 1989 p. 231 (explicit on *birkhati* as deliberate Gen 27 recall)","Alter Five Books of Moses 2004 p. 184","Fokkelman Narrative Art in Genesis 1975 pp. 219-220","Westermann Genesis 12-36 1985 pp. 527-528","Wenham WBC Genesis 16-50 1994 p. 299","Hamilton NICOT Genesis 18-50 1995 pp. 344-345"],"reasoning":"*qach-na et-birkhati* re-parsed. The Gen 27:35 *va-yiqach birkhatekha* / Gen 27:36 *laqach birkhati* / Gen 27:41 *al-ha-berakhah* chain is lexically real and the v 11 *birkhati* substitution for the chapter's prior *minchati* vocabulary is editorially-deliberate (verified against the chapter's vv 8, 10 use of *minchah*). The closing *va-yiqach* (*and he took it*) verbal-parallel to Gen 27:35's *va-yiqach birkhatekha* is explicit and load-bearing. The Sarna citation explicitly endorses the reading. ASV-baseline *my blessing* preserves the lexical-echo; NJPS *my present* would discard it. Translation choice defensible and well-documented."},{"refId":"GEN-WOH-33:12","status":"approve","citations":[],"reasoning":"*nis'ah v-nelekhah v-elkhah l-negdekha* — *let us journey, and let us go, and I will go alongside you* — re-parsed; the cohortative chain and the *l-negdekha* (*before you / alongside you*) rendering is ASV-baseline accurate."},{"refId":"GEN-WOH-33:13","status":"approve","citations":[],"reasoning":"*ha-yeladim rakkim v-ha-tzon v-ha-baqar alot alay* — *the children are tender and the flocks and herds [are nursing/young] upon me* — re-parsed; the participle *alot* (*nursing-young*) is rendered ASV-style as *have their young* (defensible per BDB s.v. *uvalah* / *alah*). Translation accurate."},{"refId":"GEN-WOH-33:14","status":"approve","citations":["Sarna JPS Genesis 1989 p. 231 ('Jacob's stated destination of Seir is a polite evasion')","Hamilton NICOT Genesis 18-50 1995 pp. 345-346 ('Jacob's response is evasive; he never goes to Seir')","Alter Five Books of Moses 2004 p. 184","Westermann Genesis 12-36 1985 p. 528","Wenham WBC Genesis 16-50 1994 pp. 299-300","Speiser AB Genesis 1964 p. 260","Fokkelman Narrative Art in Genesis 1975 pp. 220-221","von Rad Genesis OTL 1972 p. 326","Cassuto Genesis II (polite-diplomatic-fiction minority reading)"],"reasoning":"*ad asher avo el-adoni Se'irah* re-parsed (preposition + relative-pronoun + qal impf 1cs *bo* + el-adoni + Se'ir with directional *he*). Translation surface *until I come to my lord at Seir* preserves Ya'aqov's stated-intention as-stated; the v 14/v 17 discrepancy is observable-by-cross-reference, not imposed-on-the-translation. The deception-reading is `inferred` not `direct` and is properly classified: surface-statement is direct, deception-conclusion requires cross-reference to v 17 and to the absence of any subsequent Seir-visit. The Sarna/Alter/Hamilton/Fokkelman citations are all explicit on the deception-reading; the Cassuto polite-diplomatic-fiction alternative is correctly noted as minority. claim_type `inferred` defensible."},{"refId":"GEN-WOH-33:15","status":"approve","citations":[],"reasoning":"*atzigah-na imkha min-ha-am asher iti* — *let me station with you some of the people who are with me* — re-parsed; ASV-baseline *let me now leave with you some of the people that are with me* is a defensible rendering of *atzigah* (Hiph'il cohortative *yatzag*, *to set / station / leave behind*)."},{"refId":"GEN-WOH-33:16","status":"approve","citations":[],"reasoning":"*va-yashav ba-yom ha-hu Esav l-darko Se'irah* — *and Esav returned that day on his way to Seir* — re-parsed; ASV-baseline accurate. The directional *he* on *Se'irah* is consistent with v 14's identical form."},{"refId":"GEN-WOH-33:17","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 231-232","Westermann Genesis 12-36 1985 p. 528","Hamilton NICOT Genesis 18-50 1995 pp. 344-345","Franken Excavations at Tell Deir 'Allah I (1969) and II (1992) — site identification","Milgrom Leviticus 23-27 AB 2001 (Sukkot festival foundational treatment)","Tigay Deuteronomy JPS 1996 pp. 156-162 (on Deut 16)","Propp Exodus 1-18 AB 1999 pp. 414-417 (on the Egyptian Sukkot of Exod 12-13)"],"reasoning":"*va-Ya'aqov nasa Sukkotah va-yiven lo bayit u-l-miqnehu asah sukkot al-ken qara shem ha-maqom Sukkot* re-parsed. The in-text aetiology is documentary and explicit; the cross-corpus distribution (Exod 12:37; Exod 13:20; Num 33:5-6; Josh 13:27; Judg 8:5-16; 1 Kgs 7:46/2 Chr 4:17; Ps 60:8/108:8) verified by lexical search. The Tell Deir 'Allah site-identification is the modern critical-archaeological consensus (Franken 1969, 1992; van der Kooij 1989). The festival cross-link to Lev 23, Deut 16, Num 29, Neh 8, Zech 14 is properly documented. claim_type `direct` defensible. The narrow appliesTo (GEN-WOH-33:17 only) with festival-legislation verses queued for future expansion is architecturally correct."},{"refId":"GEN-WOH-33:18","status":"approve","citations":["Sarna JPS Genesis 1989 p. 232","Westermann Genesis 12-36 1985 p. 528","Wenham WBC Genesis 16-50 1994 p. 300","Hamilton NICOT Genesis 18-50 1995 p. 346 (toponym reading)","Alter Five Books of Moses 2004 p. 185 (wordplay reading)","Fokkelman Narrative Art in Genesis 1975 p. 222","Wevers Notes on the Greek Text of Genesis 1993 pp. 549-550 (LXX *Salēm polin Sikimōn*)","Mazar The Early Biblical Period 1986 (Tell Salim identification)","HALOT s.v. *shalem* I-III; BDB pp. 1022-1024"],"reasoning":"*va-yavo Ya'aqov shalem ir Shechem* re-parsed. All three readings are textual-witness-attested and lexically defensible: (A) adverbial — Targum Onqelos *b-shlim*, Rashi, ASV, NJPS, NRSV, NIV; (B) toponym — LXX *Salēm polin Sikimōn*, Vulgate, Peshitta; (C) wordplay — Fokkelman, Alter. The Yerushalayim-Shalem of Gen 14:18 / Ps 76:3 is correctly distinguished from this Shechem-area Shalem (cf. Tell Salim). claim_type `inferred` defensible because the choice-between-readings is interpretive even though each reading is grammatically supportable. ASV-baseline adverbial is the philological-conservative default; the rendering preserves the dominant tradition without preempting the alternatives."},{"refId":"GEN-WOH-33:19","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 158-164, 231-232 (parallel-purchase reading)","Westermann Genesis 12-36 1985 pp. 371-376, 528-530","Wenham WBC Genesis 16-50 1994 pp. 124-129, 299-300","Hamilton NICOT Genesis 18-50 1995 pp. 121-130, 344-348","Speiser AB Genesis 1964 pp. 263-264 (Hivite-Hurrian identification)","Westbrook Property and the Family in Biblical Law 1991","Blenkinsopp Joshua, Judges 2003 pp. 99-100 (on Yosef's-bones at Shechem)","TDOT s.v. *chivvi*","HALOT s.v. *qesitah*"],"reasoning":"*va-yiqen et-chelqat ha-sadeh … mi-yad b'nei-Chamor avi Shechem b-me'ah kesitah* re-parsed. The Hivite-Hittite distinction is **critical** and correctly handled: *bnei-Chamor* are identified at Gen 34:2 as *Chivvi* (Hivites), grammatically explicit, not Hittites. The existing central entry `bnei-het-hittites-canaanite-anatolian-question` (Gen 23) is correctly **not** cross-applied. Speiser's Hurrian-identification of the Hivites is acknowledged as one reading without commitment. The Gen 23 / Gen 33:19 / Josh 24:32 parallel-purchase pattern (qanah-verb, mi-yad / me'et preposition, named-witnesses, explicit money-payment) is documentary and well-attested in mainstream scholarship. The *kesitah* refId form correction (GEN-33:19 → GEN-WOH-33:19) is an appropriate housekeeping fix; the lamb-equivalent LXX *amnados* tradition is noted but not endorsed (correct philologically). claim_type `direct` defensible."},{"refId":"GEN-WOH-33:20","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 232-233","Westermann Genesis 12-36 1985 pp. 528-530","Wenham WBC Genesis 16-50 1994 pp. 299-300","Hamilton NICOT Genesis 18-50 1995 pp. 346-348","Alt Der Gott der Väter 1929 / Essays on OT History and Religion 1968 pp. 1-77","Cross Canaanite Myth and Hebrew Epic 1973 ch. 1","Smith The Origins of Biblical Monotheism 2001","Day Yahweh and the Gods and Goddesses of Canaan 2000","de Vaux The Early History of Israel 1978 pp. 271-287","Albertz A History of Israelite Religion 1994 vol. 1 pp. 23-39","Nielsen Shechem: A Traditio-Historical Investigation 1955","Wright Shechem: The Biography of a Biblical City 1965"],"reasoning":"*va-yatzev sham mizbe'ach va-yiqra-lo El Elohei Yisra'el* re-parsed. The five-fold patriarchal El-compound pattern (El Elyon Gen 14:18-22; El Ro'i Gen 16:13; El Shaddai Gen 17:1; YHWH El Olam Gen 21:33; El Elohei Yisra'el Gen 33:20) is grammatically explicit across all five sites; the Alt 1929 / Cross 1973 / Smith 2001 patriarchal-El-religion reconstruction is the modern critical mainstream. The personal-to-collective-name transition of *Yisra'el* (Gen 33:20 personal-name; Exod 5:1 onward collective-people) is HB-internal-explicit. The Shechem El-Berit cross-link (Judg 9:46) extends the pattern into the Iron Age. The relationship between the new `el-elohei-yisrael-altar-shechem` entry and the pre-existing `elohei-yisrael` entry is correctly handled: complementary rather than redundant, cross-referenced rather than competing. The translation choice (transliterated, unhyphenated, matching the four prior El-compound conventions) is consistent with WoH practice. claim_type `direct` defensible."}],"glossaryReview":[{"glossary_id":"sukkot-toponym-and-festival-etymology","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 231-232","HALOT s.v. *sukkah*, *sukkot*","BDB pp. 697-698","TDOT X:1-12 (*sukkah / sokh*)","Franken Excavations at Tell Deir 'Allah I (1969) and II (1992)","Milgrom Leviticus 23-27 AB 2001"],"reasoning":"claim_type `direct` defensible: the lexeme *sukkah* and the toponym *Sukkot* are grammatically explicit; the in-text aetiology at Gen 33:17 is documentary; the cross-corpus distribution (Exod 12, 13; Num 33; Josh 13; Judg 8; 1 Kgs 7; Ps 60, 108) is verifiable by lexical search; the Tell Deir 'Allah identification is mainstream archaeological consensus; the Sukkot pilgrimage-festival legislation (Lev 23; Deut 16; Num 29; Neh 8; Zech 14) is documentary. Central placement justified by cross-corpus reach. The Egyptian-vs-Trans-Jordanian Sukkot distinction is correctly preserved."},{"glossary_id":"patriarchal-land-acquisition-pattern-makhpelah-shechem","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 158-164, 231-232","Westermann Genesis 12-36 1985 pp. 371-376, 528-530","Westbrook Property and the Family in Biblical Law 1991","Speiser AB Genesis 1964 pp. 263-264 (Hivite-Hurrian)","TDOT s.v. *chivvi*"],"reasoning":"claim_type `direct` defensible: the three verses (Gen 23:18, Gen 33:19, Josh 24:32) and their shared formal-elements (*qanah*-verb, *mi-yad*/*me'et* preposition, named-witnesses, explicit money-payment) are grammatically explicit; the Hivite-Hittite distinction at Gen 33:19/Gen 34:2 is HB-internal-explicit; the modern critical reading is mainstream (Sarna, Westermann, Wenham, Hamilton). The 2 Sam 24:24 (David/Aravnah) extension correctly noted. The decision to not cross-apply the existing `bnei-het-hittites-canaanite-anatolian-question` entry is architecturally correct (the two peoples are distinct ethnographic categories). Central placement justified by three-book cross-corpus reach."},{"glossary_id":"el-elohei-yisrael-altar-shechem","status":"approve","citations":["Cross Canaanite Myth and Hebrew Epic 1973 ch. 1","Alt Der Gott der Väter 1929","Smith The Origins of Biblical Monotheism 2001","Day Yahweh and the Gods and Goddesses of Canaan 2000","de Vaux Early History of Israel 1978 pp. 271-287","Sarna JPS Genesis 1989 pp. 232-233"],"reasoning":"claim_type `direct` defensible: the divine-name-compound is grammatically explicit; the five-fold patriarchal El-compound pattern is documentary-attested; the Alt/Cross/Smith/Day patriarchal-El-religion reconstruction is mainstream modern critical scholarship. The relationship to the pre-existing `elohei-yisrael` entry is correctly handled as complementary (personal-name register vs. collective-name register). The decision to leave `elohei-yisrael` intact rather than expanding its appliesTo to include GEN-WOH-33:20 is defensible — the editor's note 3 in the escalation report flags this for future consideration, which is appropriate. The lens-discipline note (any WoH-specific local-El-cult reading reserved for the wiki) is exactly correct."},{"glossary_id":"puncta-extraordinaria-v9-elav (appliesTo expansion)","status":"approve","citations":["Tov Textual Criticism of the Hebrew Bible 2012","b. Sotah 13a","Bereshit Rabbah 78:9","Yeivin Introduction to the Tiberian Masorah 1980","Ginsburg Introduction to the Massoretico-Critical Edition 1897"],"reasoning":"Expansion of appliesTo from [GEN-18:9] to [GEN-18:9, GEN-WOH-33:4] is correct: the existing entry's rationale already enumerated Gen 33:4 as one of the canonical fifteen *nequdot*, and the appliesTo expansion brings scope into alignment with content. The kiss-or-bite tradition (n-sh-q vs. n-sh-kh consonantal ambiguity) is correctly documented. claim_type `direct` preserved (the puncta are documentary in the MT; the dual-reading-tradition is documented in the rabbinic-traditional and modern text-critical literatures)."},{"glossary_id":"peniel-panim-el-panim-divine-face-encounter (appliesTo expansion)","status":"approve","citations":["Sarna JPS Genesis 1989 pp. 230-231","Westermann Genesis 12-36 1985 pp. 526-527","Alter Five Books of Moses 2004 pp. 184-185","Fokkelman Narrative Art in Genesis 1975 pp. 219-222","Speiser AB Genesis 1964 pp. 259-260 (minority polite-courtly-hyperbole)"],"reasoning":"Expansion of appliesTo from [GEN-WOH-32:31, GEN-WOH-32:32] to include GEN-WOH-33:10 is correct: the Gen 33:10 *kir'ot p'nei Elohim* echo of Gen 32:31's *Elohim panim el panim* is lexically explicit on three elements (*ra'iti*, *p'nei Elohim*, the survival-verb). The Speiser polite-hyperbole alternative is correctly noted as minority and non-exclusive. claim_type `direct` preserved (the panim-construct is grammatically explicit; the cross-link is verifiable by lexical search)."},{"glossary_id":"kesitah (refId form correction)","status":"approve","citations":["HALOT s.v. *qesitah*","BDB s.v. *qesitah*"],"reasoning":"Correction of GEN-33:19 → GEN-WOH-33:19 is appropriate housekeeping to match the WoH refId convention; no semantic change."},{"glossary_id":"birkhati-jacob-gift-as-blessing-restitution","status":"approve","citations":["Sarna JPS Genesis 1989 p. 231 (explicit)","Alter Five Books of Moses 2004 p. 184 (explicit)","Fokkelman Narrative Art in Genesis 1975 pp. 219-220","Westermann Genesis 12-36 1985 pp. 527-528","TDOT II:279-308 (*barak* by Keller and Wehmeier)","HALOT s.v. *berakhah*"],"reasoning":"claim_type `direct` defensible: the noun *birkhati* and its lexical-link to Gen 27:35-36 is grammatically explicit; the chapter-internal vocabulary-substitution (v 10 *minchati* → v 11 *birkhati*) is verifiable by lexical inspection; the modern critical reading is mainstream (Sarna explicit; Alter explicit; Fokkelman; Westermann). The closing *va-yiqach* (v 11) / *laqach birkhatekha* (Gen 27:35) verbal-parallel is real and load-bearing. Overlay placement justified by chapter-singular Gen 27 → Gen 33 thematic-recall with no cross-corpus reach. ASV-baseline *my blessing* preserves the lexical-echo; NJPS *my present* discards it — the WoH choice is philologically conservative."},{"glossary_id":"ya-aqov-promised-seir-actual-sukkot-implicit-deception","status":"approve","citations":["Sarna JPS Genesis 1989 p. 231","Hamilton NICOT Genesis 18-50 1995 pp. 345-346","Alter Five Books of Moses 2004 p. 184","Westermann Genesis 12-36 1985 p. 528","Wenham WBC Genesis 16-50 1994 pp. 299-300","Fokkelman Narrative Art in Genesis 1975 pp. 220-221","von Rad Genesis OTL 1972 p. 326","Cassuto Genesis II (minority polite-diplomatic-fiction reading)"],"reasoning":"claim_type `inferred` correctly downgraded from what could superficially be read as direct: the surface-statement at v 14 is direct (Ya'aqov says he will come to Seir), but the deception-reading requires cross-reference to v 17's actual-Sukkot-destination and to the wider Genesis non-fulfillment of any Seir-visit. The dominant reading is well-attested in mainstream modern critical scholarship (Sarna explicit; Hamilton explicit; Alter explicit); the minority Cassuto polite-diplomatic-fiction reading is correctly noted; the source-critical Gunkel/Wellhausen reading is correctly noted as historical alternative. The translation surface does not impose the deception-reading on the English — the discrepancy is observable-by-cross-reference only. Overlay placement justified by chapter-singular interpretive crux with internal-to-Ya'aqov-cycle reach only."},{"glossary_id":"shalem-shechem-arrival-three-readings","status":"approve","citations":["Sarna JPS Genesis 1989 p. 232","Hamilton NICOT Genesis 18-50 1995 p. 346 (toponym option)","Alter Five Books of Moses 2004 p. 185 (wordplay)","Fokkelman Narrative Art in Genesis 1975 p. 222","Wevers Notes on the Greek Text of Genesis 1993 pp. 549-550 (LXX *Salēm*)","Mazar The Early Biblical Period 1986 (Tell Salim)","HALOT s.v. *shalem* I-III; BDB pp. 1022-1024","TDOT XV:13-49 (*shalom* by Stendebach)"],"reasoning":"claim_type `inferred` defensible: the lexeme *shalem* and its three readings are each grammatically-supportable, but the choice-between-readings is interpretive. All three readings are textual-witness-attested: adverbial (Targum, Rashi, ASV, NJPS, NRSV, NIV); toponym (LXX, Vulgate, Peshitta); wordplay (Fokkelman, Alter). The Yerushalayim-Shalem of Gen 14:18 / Ps 76:3 is correctly distinguished. Overlay placement justified by single-verse interpretive crux. ASV-baseline adverbial is the philological-conservative default; the entry documents the alternatives without preempting them."}],"lens-leakage-flags":[]}},
    "segments": [],
    "lines": [],
    "paragraphs": [{
        "n": 1,
        "refId": "GEN-WOH-33:1",
        "text": "And Ya'aqov lifted up his eyes, and looked, and, behold, Esav was coming, and with him four hundred men. And he divided the children among Le'ah, and Rachel, and the two handmaids."
      },{
        "n": 2,
        "refId": "GEN-WOH-33:2",
        "text": "And he put the handmaids and their children foremost, and Le'ah and her children after, and Rachel and Yosef hindmost."
      },{
        "n": 3,
        "refId": "GEN-WOH-33:3",
        "text": "And he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother."
      },{
        "n": 4,
        "refId": "GEN-WOH-33:4",
        "text": "And Esav ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept."
      },{
        "n": 5,
        "refId": "GEN-WOH-33:5",
        "text": "And he lifted up his eyes, and saw the women and the children; and said, Who are these with you? And he said, The children whom Elohim has graciously given your servant."
      },{
        "n": 6,
        "refId": "GEN-WOH-33:6",
        "text": "Then the handmaids came near, they and their children, and they bowed themselves."
      },{
        "n": 7,
        "refId": "GEN-WOH-33:7",
        "text": "And Le'ah also and her children came near, and bowed themselves; and after came Yosef near and Rachel, and they bowed themselves."
      },{
        "n": 8,
        "refId": "GEN-WOH-33:8",
        "text": "And he said, What do you mean by all this company which I met? And he said, To find favor in the eyes of my lord."
      },{
        "n": 9,
        "refId": "GEN-WOH-33:9",
        "text": "And Esav said, I have enough, my brother; let what you have be your own."
      },{
        "n": 10,
        "refId": "GEN-WOH-33:10",
        "text": "And Ya'aqov said, No, I pray, if now I have found favor in your eyes, then receive my present from my hand; forasmuch as I have seen your face, as one sees the face of Elohim, and you have been pleased with me."
      },{
        "n": 11,
        "refId": "GEN-WOH-33:11",
        "text": "Take, I pray you, my blessing that is brought to you; because Elohim has dealt graciously with me, and because I have enough. And he urged him, and he took it."
      },{
        "n": 12,
        "refId": "GEN-WOH-33:12",
        "text": "And he said, Let us take our journey, and let us go, and I will go before you."
      },{
        "n": 13,
        "refId": "GEN-WOH-33:13",
        "text": "And he said to him, My lord knows that the children are tender, and that the flocks and herds with me have their young: and if they drive them hard one day, all the flocks will die."
      },{
        "n": 14,
        "refId": "GEN-WOH-33:14",
        "text": "Let my lord, I pray you, pass over before his servant: and I will lead on gently, according to the pace of the cattle that are before me and according to the pace of the children, until I come to my lord at Seir."
      },{
        "n": 15,
        "refId": "GEN-WOH-33:15",
        "text": "And Esav said, Let me now leave with you some of the people that are with me. And he said, What need is there? Let me find favor in the eyes of my lord."
      },{
        "n": 16,
        "refId": "GEN-WOH-33:16",
        "text": "So Esav returned that day on his way to Seir."
      },{
        "n": 17,
        "refId": "GEN-WOH-33:17",
        "text": "And Ya'aqov journeyed to Sukkot, and built him a house, and made booths for his cattle: therefore the name of the place is called Sukkot."
      },{
        "n": 18,
        "refId": "GEN-WOH-33:18",
        "text": "And Ya'aqov came in peace to the city of Shechem, which is in the land of Kena'an, when he came from Paddan-Aram; and encamped before the city."
      },{
        "n": 19,
        "refId": "GEN-WOH-33:19",
        "text": "And he bought the parcel of ground, where he had spread his tent, at the hand of the sons of Chamor, the father of Shechem, for a hundred kesitah."
      },{
        "n": 20,
        "refId": "GEN-WOH-33:20",
        "text": "And he erected there an altar, and called it El Elohei Yisra'el."
      }
    ]
  },
  "links": {
    "self": "/v1/library/books/genesis-woh/chapters/33",
    "book": "/v1/library/books/genesis-woh/",
    "chapters": "/v1/library/books/genesis-woh/chapters/",
    "library": "/v1/library/",
    "schema": "/v1/schema/book/"
  }
}