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Genesis Chapter
Thirty-two
Genesis 32
Outlines
New King James Version
(NKJV)
INTRODUCTION TO GENESIS 32
This
chapter informs us of Jacob's proceeding on in his journey
and of his being
met and guarded by an host of angels
Genesis 32:1; of
his sending messengers to his brother Esau
acquainting him with his increase
and desiring his favour and good will
Genesis 32:3
who
return and report to him
that Esau was coming to him with four hundred men
which put him into a panic
and after devising ways and means for the security
of himself; and those with him
at least a part
if not the whole
Genesis 32:6; then
follows a prayer of his to God
pressing his unworthiness of mercies
and his
sense of them
imploring deliverance from his brother
and putting the Lord in
mind of his promises
Genesis 32:9; after
which we have an account of the wise methods he took for the safety of himself
and family
by sending a present to his brother
dividing those who had the
charge of it into separate companies
and directing them to move at a proper
distance from each other
he
his wives and children
following after
Genesis 32:13; when
they were over the brook Jabbok
he stopped
and being alone
the Son of God in
an human form appeared to him
and wrestled with him
with whom Jacob
prevailed
and got the blessing
and hence had the name of Israel
Genesis 32:24; and
though he could not get his name
he perceived it was a divine Person he had
wrestled with
and therefore called the name of the place Penuel
Genesis 32:29; the
hollow of his thigh being touched by him with whom he wrestled
which put it
out of joint
he halted as he went over Penuel
in commemoration of which the
children of Israel eat not of that part of the thigh
Genesis 32:31.
Genesis 32:1. So
Jacob went on his way
and the angels of God met him.
YLT 1And Jacob hath gone on his
way
and messengers of God come upon him;
And Jacob went
on his way
....
From Gilead towards the
land of Canaan:
and the angels
of God met him;
to comfort and help him
to protect and defend him
to keep him in all his ways
that nothing hurt him
Psalm 91:11; these
are ministering spirits sent forth by God to minister to his people
the heirs
of salvation; and such an one Jacob was.
Genesis 32:2. 2 When Jacob saw them
he
said
“This is God’s camp.” And he called the name of that place
Mahanaim.[a]
YLT 2and Jacob saith
when he
hath seen them
`This [is] the camp of God;' and he calleth the name of that
place `Two Camps.'
And when Jacob
saw them
....
These appeared in a
visible form
most probably human
and in the habit
and with the accoutrements
of soldiers
and therefore afterwards called an host or army. Aben Ezra thinks
that Jacob alone saw them
as Elisha first saw the host of angels before the
young man did that was with him
2 Kings 6:17
he said
this is
God's host:
or army
hence he is often
called the Lord of hosts; angels have this name from their number
order
strength
and military exploits they perform:
and he called
the name of the place Mahanaim;
which signifies two hosts
or armies; either his own family and company making one
and the angels
another
as Aben Ezra observes; or they were the angels
who very probably
appeared in two companies
or as two armies
and one went on one side of Jacob
and his family
and the other on the other side; or the one went before him
and the other behind him; the latter to secure him from any insult of Laban
should he pursue after him
and distress him in the rear
and the former to
protect him from Esau
near whose country Jacob now was
and of whom he was in
some fear and danger; thus seasonably did God appear for him. The Jewish
writersF20In Bereshit Rabba
sect. 75. fol. 66. 1. say
the host of
God is 60
000
and that the Shechinah
or divine Majesty
never dwells among
less
and that Mahanaim
or two hosts
are 120
000; there was afterwards a city
of this name near this place
which very likely was so called in memory of this
appearance
Joshua 21:38; and
there seems to be an allusion to it in the account of the church
Song of Solomon 6:13;
it was in the land of Gilead
and tribe of Gad
forty four miles from Jerusalem
to the southeastF21Bunting's Travels
p. 74. .
Genesis 32:3. 3 Then Jacob sent messengers
before him to Esau his brother in the land of Seir
the country of Edom.
YLT 3And Jacob sendeth
messengers before him unto Esau his brother
towards the land of Seir
the
field of Edom
And Jacob sent
messengers before him unto Esau his brother
....
Or "angels": not
angels simply
as Jarchi
for these were not under the command
and in the
power of Jacob to send
nor would they have needed any instruction from him
afterwards given
but these were some of his own servants. Esau it seems was
removed from his father's house
and was possessed of a country after
mentioned
called from his name; and which Aben Ezra says lay between Haran and
the land of Israel; but if it did not directly lie in the road of Jacob
yet
as it was near him
he did not choose to pass by without seeing his brother;
and therefore sent messengers to inform him of his coming
and by whom he might
learn in what temper and disposition of mind he was towards him:
unto the land
of Seir
the country of Edom:
which had its first name
from Seir the Horite; and Esau having married into his family
came into the possession
of it
by virtue of that marriage; or rather he and his sons drove out the
Horites
the ancient possessors of it
and took it to themselves
from whom it
was afterwards called Edom
a name of Esau
which he had from the red pottage
he sold his birthright for to his brother Jacob
Genesis 25:30;
perhaps it is here called Edom by an anticipation
not having as yet that name
though it had in Moses's time
when this history was wrote; see Genesis 36:18.
Genesis 32:4. 4 And he commanded them
saying
“Speak thus to my lord Esau
‘Thus your servant Jacob says: “I have
dwelt with Laban and stayed there until now.
YLT 4and commandeth them
saying
`Thus do ye say to my lord
to Esau: Thus said thy servant Jacob
With
Laban I have sojourned
and I tarry until now;
And he
commanded them
....
Being his servants:
saying
thus
shall ye speak unto my lord Esau;
being not only a lord of a
country
but his eldest brother
and whom he chose to bespeak in this manner
to soften his mind
and incline it to him; and that he might see he did not
pique himself upon the birthright and blessing he had obtained; and as if these
were forgotten by him
though hereby he does not give up his right in them:
thy servant
Jacob saith thus
expressing great humility
and modesty; for though his father Isaac by his blessing had made him lord over
Esau
the time was not come for this to take place
his father not being yet
dead; and besides
was to have its accomplishment not in his own person
but in
his posterity:
I have
sojourned with Laban
and stayed there until now;
had been a sojourner and a
servant in Laban's family for twenty years past
and had had an hard master
and therefore could not be the object of his brother's envy
but rather of his
pity and compassion.
Genesis 32:5. 5 I have oxen
donkeys
flocks
and male and female servants; and I have sent to tell my lord
that I
may find favor in your sight.”’”
YLT 5and I have ox
and ass
flock
and man-servant
and maid-servant
and I send to declare to my lord
to
find grace in his eyes.'
And I have
oxen
and asses
flocks
and menservants
and womenservants
....
This he would have said
lest
he should think he was come to ask anything of him
and put himself and his
family upon him; and lest he should treat him with contempt
as a poor mean
beggarly creature
and be ashamed of the relation he stood in to him:
and I have sent
to tell my lord;
of his coming
and of his
state and circumstances:
that I may find
grace in thy sight;
share in his good will
which was all he wanted
and that friendship
harmony
and brotherly love
might subsist between them
which he was very desirous of.
Genesis 32:6. 6 Then the messengers
returned to Jacob
saying
“We came to your brother Esau
and he also is coming
to meet you
and four hundred men are with him.”
YLT 6And the messengers turn
back unto Jacob
saying
`We came in unto thy brother
unto Esau
and he also
is coming to meet thee
and four hundred men with him;'
And the
messengers returned to Jacob
....
After they had delivered
their message
with the answer they brought back:
saying
we came
to thy brother Esau;
which
though not
expressed
is implied in these words
and is still more manifest by what
follows:
and also he
cometh to meet thee;
and pay a friendly visit
as they supposed:
and four
hundred men with him;
partly to show his
grandeur
and partly out of respect to Jacob
and to do honour to him; though
some think this was done with an ill design upon him
and which indeed seems
probable; and it is certain Jacob so understood it
as is evident by the
distress it gave him
and by the methods he took for his safety
and by the
gracious appearance of God unto him
and the strength he gave him on this
occasion
not only to pray to and wrestle with him
but to prevail both with
God and men
as the following account shows. The Targums of Jonathan and
Jerusalem call these four hundred men leaders or generals of armies
which is
not probable; they were most likely Esau's subjects
his tenants and servants.
Genesis 32:7. 7 So Jacob was greatly
afraid and distressed; and he divided the people that were with him
and
the flocks and herds and camels
into two companies.
YLT 7and Jacob feareth exceedingly
and is distressed
and he divideth the people who [are] with him
and the
flock
and the herd
and the camels
into two camps
Then Jacob was
greatly afraid and distressed
....
Knowing what he had done
to his brother in getting the birthright and blessing from him
and what an
enmity he had conceived in his mind against him on that account
and
remembering what he had said he would do to him; and therefore might fear that
all his professions of respect to him were craftily and cunningly made to take
him off of his guard
and that he might the more easily fall into his hands
and especially when he heard there were four hundred men with him; this struck
a terror into him
and made him suspicious of an ill design against him; though
herein Jacob betrayed much weakness and want of faith
when God has promised
again and again that he would he with him
and keep him
and protect him
and
return him safe to the land of Canaan; and when he had just had such an
appearance of angels to be his helpers
guardians
and protectors:
and he divided
the people that was with him
and the flocks
and the herds
and the
camels
into two bands:
some of his servants and
shepherds
with a part of the flocks and herds
in one band or company
and
some with the rest of them
and the camels
and his wives
and his children
in
the other.
Genesis 32:8. 8 And he said
“If Esau
comes to the one company and attacks it
then the other company which is left
will escape.”
YLT 8and saith
`If Esau come in
unto the one camp
and have smitten it -- then the camp which is left hath been
for an escape.'
And said
if
Esau come to the one company
and smite it
....
The first
which perhaps consisted
only of some servants
with a part of his cattle; so that if Esau should come
in an hostile manner
and fall upon that
and slay the servants
and take the
cattle as a booty:
then the other
company which is left shall escape;
by flight
in which most
probably were he himself
his wives and children
and the camels to carry them
off who would have notice by what should happen to the first band; but one
would think
that
notwithstanding all this precaution and wise methods taken
there could be little expectation of escaping the hands of Esau
if he came out
on such an ill design; for whither could they flee? or how could they hope to
get out of the reach of four hundred men pursuing after them
unless it could
be thought
or might be hoped
that the first company falling into his hands
and the revenge on them
and the plunder of them
would satiate him
and he
would proceed no further? but Jacob did not trust to these methods he
concerted
but betakes himself to God in prayer
as follows.
Genesis 32:9. 9 Then Jacob said
“O God of
my father Abraham and God of my father Isaac
the Lord who said to
me
‘Return to your country and to your family
and I will deal well with you’:
YLT 9And Jacob saith
`God of my
father Abraham
and God of my father Isaac
Jehovah who saith unto me
Turn
back to thy land
and to thy kindred
and I do good with thee:
And Jacob said
O God of my father Abraham
and God of my father Isaac
....
In this distress he does
not consult the teraphim Rachel had taken from her father; nor does he call
upon the hosts of angels that had just appeared to him
to help
protect
and
guard him; but to God only
the God of his fathers
who had promised great
things to them
and had done great things for them; who was their God in
covenant
as he was his also
though he makes no mention of it
and who was
heir of the promises made to them
the birthright and blessing being entailed
upon him:
the Lord which
saidst unto me
return unto thy country
and to thy kindred;
the same God had appeared
to him
when in Laban's house
and bid him return to his own country
and
father's house; in obedience to which command he was now on his journey thither
and being in the way of his duty
and acting according to the will of God
though he had no dependence on
nor put any confidence in anything done by him
as appears by what follows; yet he hoped God of his grace and goodness would
have a regard unto him
as he was doing what he was directed to by him
and
especially since he had made the following gracious promise:
and I will deal
well with thee:
bestow good things on
thee
both temporal and spiritual
and among the former
preservation from
evils and dangers is included.
Genesis 32:10. 10 I am not worthy of the
least of all the mercies and of all the truth which You have shown Your
servant; for I crossed over this Jordan with my staff
and now I have become
two companies.
YLT 10I have been unworthy of all
the kind acts
and of all the truth which Thou hast done with thy servant --
for
with my staff I passed over this Jordan
and now I have become two camps.
I am not worthy
of the least of all thy mercies
....
Or of any of them
according to his humble sense of things his mind was now impressed with; he was
not worthy of the least mercy and favour that had been bestowed upon him; not
even of any temporal mercy
and much less of any spiritual one
and therefore
did not expect any from the hands of God
on account of any merit of his own:
or "I am less than all thy mercies"F23קטנתי
מכל החסדים "minor sum
cunctis misericordiis"
Pagninus
Drusius & Schmidt. ; Jacob had had
many mercies and favours bestowed upon him by the Lord
which he was sensible
of
and thankful for
notwithstanding all the ill usage and hard treatment he
had met with in Laban's house
and those were very great ones; he was not
worthy of all
nor any of them; he was not deserving of the least of them
as
our version truly gives the sense of the words:
and of all the
truth
which thou hast showed unto thy servant;
in performing promises
made to him; grace
mercy
and goodness are seen making promises
and truth and
faithfulness in the performance of them; Jacob had had a rich experience of
both
and was deeply affected therewith
and which made him humble before God:
for with my
staff I passed over this Jordan;
the river Jordan
near to
which he now was
or at least had it in view
either with the eyes of his body
or his mind; this river he passed over when he went to Haran with his staff in
his hand
and that only
which was either a shepherd's staff
or a travelling
one
the latter most likely: he passed "alone" over it
as Onkelos
and Jonathan add by way of illustration; unaccompanied by any
having no friend
with him
nor servant to attend him. Jarchi's paraphrase is
"there was not
with me neither silver nor gold
nor cattle
but my staff only."
And now I am
become two bands;
into which he had now
divided his wives
children
servants
and cattle; this he mentions
to observe
the great goodness of God to him
and the large increase he had made him
and
how different his circumstances now were to what they were when he was upon
this spot
or thereabout
twenty years ago.
Genesis 32:11. 11 Deliver me
I pray
from
the hand of my brother
from the hand of Esau; for I fear him
lest he come and
attack me and the mother with the children.
YLT 11`Deliver me
I pray Thee
from the hand of my brother
from the hand of Esau: for I am fearing him
less
he come and have smitten me -- mother beside sons;
Deliver me
I
pray thee
from the hand of my brother
from the hand of Esau
....
For though his brother
it
was his brother Esau
that had formerly vowed revenge upon him
and had
determined to kill him
Genesis 27:41
and
he knew not but that he was still of the same mind; and now having an
opportunity
and in his power to do it
being accompanied with four hundred
men
he feared he would attempt it; and therefore entreats the Lord
who was
greater than he
to deliver him from falling into his hands
and being
destroyed by him:
for I fear him
lest he will come and smite me
and the mother with the children;
for whom Jacob seems to be
more concerned than for himself; the phrase denotes the utter destruction of
his family
and the cruelty and inhumanity that would be exercised therein;
which shows what an opinion he had of his brother
and of his savage
disposition.
Genesis 32:12. 12 For You said
‘I will
surely treat you well
and make your descendants as the sand of the sea
which
cannot be numbered for multitude.’”
YLT 12and Thou -- Thou hast said
I certainly do good with thee
and have set thy seed as the sand of the sea
which is not numbered because of the multitude.'
And thou
saidst
I will surely do thee good
....
All kind of good
most
certainly and constantly; so Jacob rightly interpreted the promise
"I
will be with thee"
Genesis 31:3; for
the promise of God's presence includes and secures all needful good to his
people; and from this general promise Jacob draws an argument for a special and
particular good
the preservation of him and his family
he was now pleading
for; and the rather he might hope to succeed
since the following promise was
also made him:
and make thy
seed as the sand of the sea
which cannot be numbered for multitude;
which could not be
fulfilled
if he and his family were cut off at once
as he feared; but God is
faithful who has promised.
Genesis 32:13. 13 So he lodged there that
same night
and took what came to his hand as a present for Esau his brother:
YLT 13And he lodgeth there during
that night
and taketh from that which is coming into his hand
a present for
Esau his brother:
And he lodged
there that same night
....
At Mahanaim
or some place
near it:
and took of
that which came to his hand;
not what came next to
hand
for what he did was with great deliberation
judgment
and prudence;
wherefore the phrase signifies what he was possessed of
or was in his power
as Jarchi rightly interprets it:
a present for
Esau his brother:
in order to pacify him
gain his good will
and avert his wrath and displeasure
see Proverbs 18:16;
though Jacob had prayed to God
committed himself and family to him
and left
all with him
yet he thought it proper to make use of all prudential means and
methods for his safety: God frequently works in and by means made use of: the
account of the present follows.
Genesis 32:14. 14 two hundred female goats
and twenty male goats
two hundred ewes and twenty rams
YLT 14she-goats two hundred
and
he-goats twenty
ewes two hundred
and rams twenty
Two hundred she
goats
and twenty he goats
two hundred ewes
and twenty rams.
And it seems this
proportion of one he goat to ten she goats
and of one ram to ten ewes
is a
proper one
and what has been so judged in other times and countriesF24Varro
de rustica
l. 2. c. 3. apud Bochart. Hierozoic. par. 1. l. 2. c. 43. Colossians 439. &c. 53. Colossians
648. .
Genesis 32:15. 15 thirty milk camels with
their colts
forty cows and ten bulls
twenty female donkeys and ten foals.
YLT 15suckling camels and their
young ones thirty
cows forty
and bullocks ten
she-asses twenty
and foals
ten;
Thirty milch
camels with their colts
....
Milch camels were in great
esteem in the eastern countries; their milk being
as AristotleF25Hist.
Animal. l. 6. c. 26. and PlinyF26Nat. Hist. l. 11. c. 41. & 28.
9. say
the sweetest of all milk:
forty kine and
ten bulls;
one bull to ten cows; the
same proportion as in the goats and rams:
twenty she
asses and ten foals;
and supposing thirty colts
belonging to the camels; the present consisted of five hundred and eighty head
of cattle: a large number to spare out of his flocks and herds
that he had
acquired in six years' time; and showed a generous disposition as well as
prudence
to part with so much in order to secure the rest.
Genesis 32:16. 16 Then he delivered them
to the hand of his servants
every drove by itself
and said to his servants
“Pass over before me
and put some distance between successive droves.”
YLT 16and he giveth into the hand
of his servants
every drove by itself
and saith unto his servants
`Pass over
before me
and a space ye do put between drove and drove.'
And he
delivered them into the hand of his servants
....
To present them to Esau as
from him:
every drove by
themselves;
there seems to have been
three droves
see Genesis 32:19; very
probably the two hundred and twenty goats
male and female
were in the first
drove; and the two hundred and twenty sheep
ewes
and rams
were in the second
drove; and the thirty camels
with their colts
and the fifty cows and bulls
with the twenty she asses and ten foals
which made in all one hundred and
forty
were in the third drove: though Aben Ezra thinks there were five droves;
nor is it improbable
the goats in one drove
the sheep in another
the camels
and colts in a third
and the kine and bulls might make a fourth
and the asses
with their foals a fifth:
and saith unto
his servants
pass over before me:
over the brook Jabbok
Genesis 32:22
a
day's journey or less before him
as Jarchi observes
or rather a night's
journey
as seems by the context; for these were sent out at evening
and Jacob
stayed behind all night
as appears by what follows:
and put a space
betwixt drove and drove;
his meaning is
that they
should not follow each other closely; but that there should be a considerable
distance between them
and which he would have them careful to keep: his view
in this was
partly to prolong time
Esau stopping
as he supposed he would
at
each drove
and asking questions of the men; and partly that he might the
better and more distinctly observe the largeness of his present
and his
munificence in it
and so
both by the present
and by the frequent repetition
of his submission to him as his servant
his wrath
if he came out in it
would
be gradually abated
and before he came to him he would be in a disposition to
receive him with some marks of affection and kindness
as he did.
Genesis 32:17. 17 And he commanded the first
one
saying
“When Esau my brother meets you and asks you
saying
‘To whom do
you belong
and where are you going? Whose are these in front of you?’
YLT 17And he commandeth the
first
saying
`When Esau my brother meeteth thee
and hath asked thee
saying
Whose [art] thou? and whither goest thou? and whose [are] these before thee?
And he
commanded the foremost
....
He that had the care of
the first drove
which consisted of goats
male and female:
saying
when
Esau my brother meeteth thee;
as there was reason to
believe he would
being on the road
and him first of all
being the foremost:
and asketh
thee
saying
what art thou?
that is
whose servant art
thou? to whom dost thou belong?
and whither
goest thou?
what place art thou
travelling to?
and whose are
these before thee?
whose are these goats? to
whom do they belong thou art driving? for in driving and travelling on the
road
sheep and goats went before those that had the care of them; whereas
in
leading out to pastures
the shepherds went before
and the flocks followed
John 10:4.
Genesis 32:18. 18 then you shall say
‘They are
your servant Jacob’s. It is a present sent to my lord Esau; and behold
he also is behind us.’”
YLT 18then thou hast said
Thy
servant Jacob's: it [is] a present sent to my lord
to Esau; and lo
he also
[is] behind us.'
Then thou shall
say
they be thy servant Jacob's
....
Both the goats before
them
and they themselves that had the care of them
belonged to Jacob
who
directed them to speak of him to Esau as his "servant":
it is a
present sent unto my lord Esau;
which is the answer to the
second question:
and behold also
he is behind us:
that is
Jacob: this they
were bid to tell
lest he should think that Jacob was afraid of him
and was
gone another way; but that he was coming to pay a visit to him
and might
expect shortly to see him
which would prepare his mind how to behave towards
him.
Genesis 32:19. 19 So he commanded the
second
the third
and all who followed the droves
saying
“In this manner you
shall speak to Esau when you find him;
YLT 19And he commandeth also the
second
also the third
also all who are going after the droves
saying
`According to this manner do ye speak unto Esau in your finding him
And so commanded
he the second and third
....
Those who had the care of
the second and third droves
he ordered them to say the same things
and in the
same words as he had the first:
and all that
followed the droves;
either all that were with
the principal driver; that if any of them should happen to be interrogated
first
they might know what to answer; or those that followed the other droves
besides the three mentioned
which countenances Aben Ezra's notion of five
droves
before observed:
saying
on this
manner shall you speak to Esau
when you find him;
that is
when they met him
and perceived it was he that put questions to them.
Genesis 32:20. 20 and also say
‘Behold
your servant Jacob is behind us.’” For he said
“I will appease him with
the present that goes before me
and afterward I will see his face; perhaps he
will accept me.”
YLT 20and ye have said also
Lo
thy servant Jacob [is] behind us;' for he said
`I pacify his face with the
present which is going before me
and afterwards I see his face; it may be he
lifteth up my face;'
Verse 20
And say ye
moreover
behold
thy servant Jacob is behind us
....
This is repeated to
impress it upon their minds
that they might be careful of all things
not to
forget that
it being a point of great importance; for the present would have
signified nothing
if Jacob had not appeared in person; Esau would have thought
himself
at best
but slighted; as if he was unworthy of a visit from him
and
of conversation with him:
for he said:
that is
Jacob
or
"had said"F1כי אמר "dicebat enim"
Vatablus
Junius &
Tremellius
Drusius.
in his heart
within himself
as might be supposed from
the whole of his conduct; for what follows are the words of Moses the
historian
as Aben Ezra observes
and not of Jacob to his servants
nor of them
to Esau:
I will appease
him with the present that goeth before me
and afterwards I will see his face:
he hoped the present would
produce the desired effect; that it would turn away his wrath from him
and
pacify him; and then he should be able to appear before him
and see his face
with pleasure: or
"I will expiate his face"F2אכפרה פציו "expiabo faciem
ejus"
Montanus; "propitium reddam"
Drusius
Munster.
as some
render the words
or make him propitious and favourable; or cover his face
as
Aben Ezra interprets it
that is
cause him to hide his wrath and resentment
that it shall not appear; or cause his fury to cease
as Jarchi; or remove his
anger
wrath
and displeasure
as Ben Melech; all which our version takes in
by rendering it
"appease him"; and then:
peradventure he
will accept of me:
receive him with marks of
tenderness and affection
and in a very honourable and respectable manner.
Genesis 32:21. 21 So the present went on
over before him
but he himself lodged that night in the camp.
YLT 21and the present passeth
over before his face
and he hath lodged during that night in the camp.
So went the
present over before him
....
Over the brook Jabbok
after mentioned
the night before Jacob did:
and himself
lodged that night in the company;
or "in the camp"F3במחנה "in castris"
Vatablus
Drusius
Schmidt;
"in acie sua"
Junius & Tremellius; "in exercitu"
Piscator.
either in the place called Mahanaim
from the hosts or crowds of
angels seen there; or rather in his own camp
his family and servants; or
as
Aben Ezra distinguishes
in the camp with his servants
and not in his tent
lest his brother should come and smite him; and so Nachmanides.
Genesis 32:22. 22 And he arose that night
and took his two wives
his two female servants
and his eleven sons
and
crossed over the ford of Jabbok.
YLT 22And he riseth in that
night
and taketh his two wives
and his two maid-servants
and his eleven
children
and passeth over the passage of Jabbok;
And he rose up
that night
....
In the middle of it
for
it was long before break of day
as appears from Genesis 32:24
and took his
two wives
Rachel and Leah:
and his two
womenservants
Bilhah and Zilpah
or
"his two concubines"
as the Targums of Onkelos and Jonathan; which
distinguishes them from other womenservants or maidservants
of which
no
doubt
he had many:
and his eleven
sons;
together with Dinah his
daughter
though not mentioned
being the only female child
and a little one:
and passed over
the ford Jabbok;
over that river
at a
place of it where it was fordable
or where there was a ford or passage: this
was a river that took its rise from the mountains of Arabia
was the border of
the Ammonites
washed the city Rabba
and ran between Philadelphia and Gerasa
and came into the river Jordan
at some little distance from the sea of
Gennesaret or GalileeF4Hieron
de loc. Heb. fol. 92. f. Adrichom
Theatrum Terrae
S. p. 32.
about three or four miles from it.
Genesis 32:23. 23 He took them
sent them
over the brook
and sent over what he had.
YLT 23and he taketh them
and
causeth them to pass over the brook
and he causeth that which he hath to pass
over.
And he took
them
and sent them over the brook
....
His wives and children
under the care of some of his servants:
and sent over
that he had:
all that belonged to him
his servants and his cattle or goods.
Genesis 32:24. 24 Then Jacob was left alone;
and a Man wrestled with him until the breaking of day.
YLT 24And Jacob is left alone
and one wrestleth with him till the ascending of the dawn;
And Jacob was
left alone
....
On the other side of
Jabbok
his family and cattle having passed over it; and this solitude he
chose
in order to spend some time in prayer to God for the safety of him and
his:
and there
wrestled a man with him;
not a phantasm or spectre
as JosephusF5Antiqu. l. 1. c. 20. sect. 2. calls him; nor was this a
mere visionary representation of a man
to the imagination of Jacob; or done in
the vision of prophecy
as MaimonidesF6Morch Nevochim
par. 2. c.
42. p. 310. ; but it was something real
corporeal
and visible: the Targum of
Jonathan says
it was an angel in the likeness of a man
and calls him Michael
which is not amiss
since he is expressly called an angel
Hosea 12:4; and if
Michael the uncreated angel is meant
it is most true; for not a created angel
is designed
but a divine Person
as appears from Jacob's desiring to be
blessed by him; and besides
being expressly called God
Genesis 32:28; and
was
no doubt
the Son of God in an human form; who frequently appeared in it
as a token and pledge of his future incarnation: and "this wrestling"
was real and corporeal on the part of both; the man took hold of Jacob
and he
took hold of the man
and they strove and struggled together for victory as
wrestlers do; and on Jacob's part it was also mental and spiritual
and
signified his fervent and importunate striving with God in prayer; or at least
it was attended with earnest and importunate supplications; see Hosea 12:4; and
this continued
until the
breaking of the day:
how long this conflict
lasted is not certain
perhaps not long; since after Jacob rose in the night he
had a great deal of business to do
and did it before this affair happened; as
sending his wives
children
servants
and cattle over the brook: however
this
may denote
that in the present state or night of darkness
wrestling in prayer
with God must be continued until the perfect state commences
when the
everlasting day of glory will break.
Genesis 32:25. 25 Now when He saw that He
did not prevail against him
He touched the socket of his hip; and the socket
of Jacob’s hip was out of joint as He wrestled with him.
YLT 25and he seeth that he is not
able for him
and he cometh against the hollow of his thigh
and the hollow of
Jacob's thigh is disjointed in his wrestling with him;
And when he saw
that he prevailed not against him
....
That he
the man
or the
Son of God in the form of man
prevailed not against Jacob
by casting him to
the ground
or causing him to desist and leave off wrestling with him; not
because he could not
but because he would not
being willing to encourage the
faith of Jacob against future trials and exercises
and especially under his
present one: besides
such were the promises that this divine Person knew were
made to Jacob
and so strong was Jacob's faith at this time in pleading those
promises in prayer to God
that he could not do otherwise
consistent with the
purposes and promises of God
than suffer himself to be prevailed over by him:
he touched the
hollow of his thigh;
the hollow part of the
thigh or the groin
or the hollow place in which the thigh bone moves
and is
said to have the form of the hollow of a man's hand recurved:
and the hollow
of Jacob's thigh was out of joint
as he wrestled with him;
that is
the huckle bone
or the thigh bone
was moved out of the hollow place in which it was: this was
done to let Jacob know that the person he wrestled with was superior to him
and could easily have overcome him
and obliged him to cease wrestling with him
if he would; and that the victory he got over him was not by his own strength
but by divine assistance
and by the sufferance of the himself he wrestled
with; so that he had nothing to boast of: and this shows the truth and reality
of this conflict; that it was not visionary
but a real fact
as well as it
teaches the weakness and infirmities of the saints
that attend them in their
spiritual conflicts. The word used in this and the preceding verse comes from a
root which signifies dust; it being usual with wrestlers to raise up the dust
with their feet when they strive together
as KimchiF7Sepher Shorash
rad אבק. remarks
as well as it was common with the
ancients to wrestle in dust
and sandF8"Fulva luctantur
arena." --Virgil. ; and hence the phrase "descendere in arenam"
combatants were called "arenarii".
Genesis 32:26. 26 And He said
“Let Me go
for the day breaks.” But he said
“I will not let You go unless You bless me!”
YLT 26and he saith
`Send me
away
for the dawn hath ascended:' and he saith
`I send thee not away
except
thou hast blessed me.'
And he said
let me go
for the day breaketh
....
This was said that he
might seem to be a man that was desirous of going about his business
as men do
early in the morning; though the true reason perhaps was
that his form might
not be more distinctly seen by Jacob
and much less by any other person:
and he said
I
will not let thee go except thou bless me;
for by his touching his
thigh
and the effect of that
he perceived he was more than a man
even a divine
Person
and therefore insisted upon being blessed by him: thus faith in prayer
lays hold on God
and will not let him go without leaving the blessing it is
pleading for; which shows the great strength of faith
and the efficacy of the
prayer of faith with God; see Exodus 32:10.
Genesis 32:27. 27 So He said to him
“What is
your name?” He said
“Jacob.”
YLT 27And he saith unto him
`What [is] thy name?' and he saith
`Jacob.'
And he said
unto him
what is thy name?....
Which question is put
not
as being ignorant of it
but in order to take occasion from it
and the change
of it
to show that he had granted his request
and had blessed him
and would
yet more and more:
and he said
Jacob;
the name given him at his
birth
and by which he had always been called
and therefore tells it him at
once
not staying to ask the reason of the question.
Genesis 32:28. 28 And He said
“Your name
shall no longer be called Jacob
but Israel;[b] for you
have struggled with God and with men
and have prevailed.”
YLT 28And he saith
`Thy name is
no more called Jacob
but Israel; for thou hast been a prince with God and with
men
and dost prevail.'
And he said
thy name shall be called no more Jacob
but Israel
....
That is
not Jacob only
but Israel also
as Ben Melech interprets it
or the one as well as the other;
or the one rather and more frequently than the other: for certain it is
that
he is often after this called Jacob
and his posterity also the seed of Jacob
though more commonly Israel
and Israelites:
for as a prince
hast thou power with God and with men
and hast prevailed:
this is given as a reason
of his name Israel
which signifies a prince of God
or one who as a prince
prevails with God; which confutes all other etymologies of the name
as the
upright one of God
the man that sees God
or any other: he now prevailed with
God in prayer
and by faith got the blessing
as he had prevailed before with
Esau and Laban
and got the better of them
and so would again of the former:
hence some render the word
"and shall prevail"F9תוכל "praevalebis"
V. L. δυνατο
εση Sept. so the Targum of Onkelos. ; and indeed this transaction
was designed to fortify Jacob against the fear of his brother Esau; and from
whence he might reasonably conclude
that if he had power with God
and
prevailed to obtain what he desired of him
he would much more be able to
prevail over his brother
and even over all that should rise up against him
and oppose him; and this may not only be prophetic of what should hereafter be
fulfilled in the person of Jacob
but in his posterity in future times
who
should prevail over their enemies
and enjoy all good things by the favour of
God: for it may be rendered
"thou hast behaved like a prince with God
and with men"
or
"over men thou shalt prevail".
Genesis 32:29. 29 Then Jacob asked
saying
“Tell me Your name
I pray.” And He said
“Why is it that
you ask about My name?” And He blessed him there.
YLT 29And Jacob asketh
and
saith
`Declare
I pray thee
thy name;' and he saith
`Why [is] this
thou
askest for My name?' and He blesseth him there.
And Jacob asked
him
and said
tell me
I pray thee
thy name
....
Being asked his own name
and told it
and having another given him more significative and expressive
he
is emboldened to ask the person that wrestled with him what was his name; Exodus 3:13; for
Jacob knew that he was God
as appears by his earnest desire to be blessed by
him; and he knew it by the declaration just made
that he had power with God as
a prince; but he hoped to have some name
taken by him from the place or
circumstance of things in which he was
whereby he might the better remember
this affair; as he was pleased to call himself the God of Bethel
from his
appearance to Jacob there
Genesis 31:13;
therefore since he did not choose to give him his name
Jacob himself imposed
one on the place afterwards
as a memorial of God being seen by him there:
and he said
wherefore is it that thou dost ask after my name?
which is both a reproof of
his curiosity
and a denial of his request; signifying that he had no need to
put that question
it was enough for him that he had got the blessing
and
which he confirms:
and he blessed
him there;
in the same place
as the
Vulgate Latin version
where he had been wrestling with him
as he was taking
his leave of him; for this was a farewell blessing
and a confirmation of that
he had received
through the name of Israel being given him.
Genesis 32:30. 30 So Jacob called the name
of the place Peniel:[c] “For I
have seen God face to face
and my life is preserved.”
YLT 30And Jacob calleth the name
of the place Peniel: for `I have seen God face unto face
and my life is
delivered;'
And Jacob
called the name of the place Peniel
....
In Genesis 32:31;
Penuel
which signifies the face of God
or God hath looked upon me
or hath
had respect to me: there was afterwards a city built here
called by the same
name; see Judges 8:8; it is
saidF11Bunting's Travels
p. 72. 74. to be four miles from Mahanaim;
the reason of it follows:
for I have seen
God face to face:
it may be observed
that
in wrestling men are face to face
and in this position were Jacob and the man
that wrestled with him; which he seems to have respect unto
as well as to the
familiarity and intimate communion he was admitted to:
and my life is
preserved:
though he had wrestled
with one so vastly superior to himself
who could have easily crushed this worm
Jacob to pieces
as he is sometimes called; and though he had had such a sight
of God as face to faces referring
as is thought
to a notion that obtained
early
even among good men
that upon sight of God a man instantly died; though
we have no example of that kind: but perhaps he observed this for his
encouragement; that whereas he had met with God himself
and wrestled with him
in the form of a man
and yet was preserved
he doubted not that
when he
should meet with his brother and debate matters with him
he should be safe and
unhurt.
Genesis 32:31. 31 Just as he crossed over
Penuel[d] the sun
rose on him
and he limped on his hip.
YLT 31and the sun riseth on him
when he hath passed over Penuel
and he is halting on his thigh;
And as he
passed over Penuel the sun rose upon him
....
It was break of day when
the angel desired to be let go
and by that time the parley held between them
ceased
and they parted
the sun was rising; and as Jacob went on it shone upon
him
as a token of the good will and favour of God to him
and as an emblem of
the sun of righteousness arising on him with healing in his wings
Malachi 4:2
and he halted
upon his thigh;
it being out of joint
of
which he became more sensible when he came to walk upon it; and besides
his
attention to the angel that was with him caused him not so much to perceive it
until he had departed front him: some think he went limping all his days;
others
that he was healed immediately by the angel before he came to Esau; but
of either there is no proof.
Genesis 32:32. 32 Therefore to this day the
children of Israel do not eat the muscle that shrank
which is on the
hip socket
because He touched the socket of Jacob’s hip in the muscle that
shrank.
YLT 32therefore the sons of
Israel do not eat the sinew which shrank
which [is] on the hollow of the
thigh
unto this day
because He came against the hollow of Jacob's thigh
against
the sinew which shrank.
Therefore the
children of Israel eat not of the sinew which shrank
....
Which was contracted by
the touch of the angel
and by which it was weakened and benumbed; or the sinew
of the part that was out of joint
the sinew or tendon that keeps the thigh
bone in the socket
together with the flesh that covered it
or the muscle in
which it is; or that sinew
others
that contracts itself and gives motion to
the thigh bone to work itself: of this the Israelites eat not:
which is
upon the hollow of the thigh;
or the cap of it:
unto this day; when Moses
wrote this history:
because he the
angel touched the hollow of Jacob's thigh
in the sinew that shrank;
and very superstitiously
do they abstain from it unto this day: they have a whole chapter in one of
their treatises in the MisnahF12Cholin. c. 7. sect. 1. 3.
giving
rules concerning it; where it is forbidden to eat of it
whether in the land of
Israel or out of it; whether in common food or sacrifices
even in burnt
offerings it was to be taken out; and whether in cattle of the house or of the
field; and both in the right and left thigh
but not in fowls
because they
have no hollow
and butchers are not to be trusted; and whoever eats of it to
the quantity of an olive is to be beaten with forty stripes; and because the
Jews are more ignorant of this nerve
as Mercer observes
therefore they
abstain from all nerves in the posteriors of animals. Leo of Modena saysF13History
of the Rites
Customs
&c. of the Jews
part 2. c. 7. sect. 3. p. 91. 92.
of what beast soever they eat
they are very careful to take away all the fat
and the sinew which shrunk: and hence it is
that in many places in Italy
and
especially in Germany
they eat not at all of the hinder quarters of ox
lamb
or goat; because there is in those parts of the beast both very much fat
and
also the forbidden sinew; and it asketh so much care to cleanse the parts of
these
that there are few that are able to do it
or dare to undertake it.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Genesis 32:2
Literally Double Camp
b.
Genesis 32:28
Literally Prince with God
c.Genesis 32:30
Literally Face of God
d.
Genesis 32:31
Same as Peniel
verse 30