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Teks -- Genesis 33:1-20 (NET)

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Konteks
Jacob Meets Esau
33:1 Jacob looked up and saw that Esau was coming along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants. 33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. 33:3 But Jacob himself went on ahead of them, and he bowed toward the ground seven times as he approached his brother. 33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept. 33:5 When Esau looked up and saw the women and the children, he asked, “Who are these people with you?” Jacob replied, “The children whom God has graciously given your servant.” 33:6 The female servants came forward with their children and bowed down. 33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down. 33:8 Esau then asked, “What did you intend by sending all these herds to meet me?” Jacob replied, “To find favor in your sight, my lord.” 33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.” 33:10 “No, please take them,” Jacob said. “If I have found favor in your sight, accept my gift from my hand. Now that I have seen your face and you have accepted me, it is as if I have seen the face of God. 33:11 Please take my present that was brought to you, for God has been generous to me and I have all I need.” When Jacob urged him, he took it. 33:12 Then Esau said, “Let’s be on our way! I will go in front of you.” 33:13 But Jacob said to him, “My lord knows that the children are young, and that I have to look after the sheep and cattle that are nursing their young. If they are driven too hard for even a single day, all the animals will die. 33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, until I come to my lord at Seir.” 33:15 So Esau said, “Let me leave some of my men with you.” “Why do that?” Jacob replied. “My lord has already been kind enough to me.” 33:16 So that same day Esau made his way back to Seir. 33:17 But Jacob traveled to Succoth where he built himself a house and made shelters for his livestock. That is why the place was called Succoth. 33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 33:20 There he set up an altar and called it “The God of Israel is God.”
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Canaan the region ofeast Mediterranean coastal land from Arvad (modern Lebanon) south to Gaza,the coast land from Mt. Carmel north to the Orontes River
 · El-Elohe-Israel a place, a named altar, (also entered after Eleazar below),a named altar (also entered after El-Bethel above)
 · Esau a son of Isaac and Rebekah,son of Isaac & Rebekah; Jacob's elder twin brother,a people (and nation) descended from Esau, Jacob's brother
 · Hamor the father of Shechem.,father of Shechem whose people Simeon and Levi destroyed
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jacob the second so of a pair of twins born to Isaac and Rebeccaa; ancestor of the 12 tribes of Israel,the nation of Israel,a person, male,son of Isaac; Israel the man and nation
 · Joseph the husband of Mary and foster-father of Jesus,a Jewish man from Arimathea in whose grave the body of Jesus was laid,two different men listed as ancestors of Jesus,a man nominated with Matthias to take the place of Judas Iscariot as apostle,a son of Jacob and Rachel; the father of Ephraim and Manasseh and ruler of Egypt,a brother of Jesus; a son of Mary,a man who was a companion of Paul,son of Jacob and Rachel; patriarch of the tribes of Ephraim and Manasseh,a tribe, actually two tribes named after Joseph's sons, Ephraim and Manasseh,father of Igal, of Issachar, who helped spy out Canaan,son of Asaph the Levite; worship leader under Asaph and King David,a man who put away his heathen wife; an Israelite descended from Binnui,priest and head of the house of Shebaniah under High Priest Joiakim in the time of Nehemiah
 · Leah daughter of Laban; wife of Jacob; mother of Reuben, Simeon, Levi, Judah, Issachar, Zebulun and Dinah
 · Paddan-Aram the extreme upper end of Mesopotamia inhabited by the Arameans
 · Paddan-aram the extreme upper end of Mesopotamia inhabited by the Arameans
 · Rachel a daughter of Laban; wife of Jacob; mother of Joseph and Benjamin,Jacob's favorite wife
 · Seir a mountain and adjoining land,a man from the highlands of Seir (OS); father-in-law of Esau
 · Shechem member of the Shechem Clan and/or resident of Shechem
 · Succoth a place where the Israelites camped as they left Egypt,a town of Gad in the Jordan Valley opposite Shechem


Topik/Tema Kamus: Prayer | GENEALOGY, 8 part 1 | Conscience | Shechem | Esau | God | Leah | Shalem | Jacob | Seir | Presents | PALESTINE, 1 | Hamor | GESTURE | Booth | MONEY | Cattle | El-Elohe-Israel | Altar | ELELOHEISRAEL | selebihnya
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MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Gen 33:3 - He bowed Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.

Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.

Wesley: Gen 33:4 - And Esau ran to meet him Not in passion but in love. Embraced him, fell on his neck and kissed him - God hath the hearts of all men in his hands, and can turn them when and ho...

Not in passion but in love. Embraced him, fell on his neck and kissed him - God hath the hearts of all men in his hands, and can turn them when and how he pleases. He can of a sudden convert enemies into friends, as he did two Sauls, one by restraining grace, 1Sa 26:21, 1Sa 26:25, the other by renewing grace, Act 9:21.

Wesley: Gen 33:4 - And they wept Jacob wept for joy to be thus kindly received; Esau perhaps wept for grief and shame to think of the ill design he had conceived against his brother.

Jacob wept for joy to be thus kindly received; Esau perhaps wept for grief and shame to think of the ill design he had conceived against his brother.

Wesley: Gen 33:5 - -- Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years old: Who are these? saith Esau. Jacob had sent him an account of th...

Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years old: Who are these? saith Esau. Jacob had sent him an account of the increase of his estate, but made no mention of his children, perhaps because he would not expose them to his rage, if he should meet him as an enemy. Esau therefore had reason to ask who are those with thee? To which Jacob returns a serious answer; they are the children which God hath graciously given thy servant. Jacob speaks of his children, As God's gifts; they are a heritage of the Lord. As choice gifts; he hath graciously given them. Though they were many, and but slenderly provided for, yet he accounts them great blessings.

Wesley: Gen 33:10 - I have seen thy face as though I had seen the face of God That is, I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.

That is, I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.

Wesley: Gen 33:12 - -- Esau offers himself to be his guide and companion, in token of sincere reconciliation. We never find that Jacob and Esau were so loving with one anoth...

Esau offers himself to be his guide and companion, in token of sincere reconciliation. We never find that Jacob and Esau were so loving with one another as they were now. God made Esau not only not an enemy, but a friend. Esau is become fond of Jacob's company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hands all hearts are. Yet Jacob saw cause modestly to refute this offer, wherein he shews a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one or drive the other too fast. Jacob intimates to him, that it was his design to come to him to mount Seir; and we may presume he did so, after he had settled his concerns elsewhere, though that visit be not recorded.

Wesley: Gen 33:15 - -- Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not ...

Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not accept it. What needs it? He is under the Divine protection. Those are sufficiently guarded that have God for their guard, and are under a convoy of his hosts, as Jacob was. Jacob adds, only let me find grace in the sight of my lord - Having thy favour I have all I need, all I desire from thee.

Wesley: Gen 33:16 - And Jacob journeyed to Succoth Having in a friendly manner parted with Esau, who was gone to his own country, he comes to a place, where he rested, set up booths for his cattle, and...

Having in a friendly manner parted with Esau, who was gone to his own country, he comes to a place, where he rested, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan; it signifies booths: that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths, Deu 26:5.

Wesley: Gen 33:18 - And Jacob came to Shalem, a city of Shechem Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at las...

Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan.

Wesley: Gen 33:20 - He erected an altar In thankfulness to God for the good hand of his providence over him. That he might keep up religion, and the worship of God in his family.

In thankfulness to God for the good hand of his providence over him. That he might keep up religion, and the worship of God in his family.

Wesley: Gen 33:20 - He dedicated this altar to the honour of El elohe - israel, God - the God of Israel: to the honour of God in general, the only living and true God, the Best of beings, the First of causes: and t...

elohe - israel, God - the God of Israel: to the honour of God in general, the only living and true God, the Best of beings, the First of causes: and to the honour of the God of Israel, as a God in covenant with him. God had lately called him by the name of Israel; and now he calls God the God of Israel; though he be called a prince with God, God shall still be a prince with him, his Lord and his God.

JFB: Gen 33:1 - behold, Esau came, and with him four hundred men Jacob having crossed the ford and ranged his wives and children in order--the dearest last, that they might be the least exposed to danger--awaited th...

Jacob having crossed the ford and ranged his wives and children in order--the dearest last, that they might be the least exposed to danger--awaited the expected interview. His faith was strengthened and his fears gone (Psa 27:3). Having had power to prevail with God, he was confident of the same power with man, according to the promise (compare Gen 32:28).

JFB: Gen 33:3 - he bowed himself . . . seven times The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a ...

The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master.

JFB: Gen 33:4 - Esau ran to meet him What a sudden and surprising change! Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it procee...

What a sudden and surprising change! Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it proceeded from the impulsive character of Esau, the cherished enmity of twenty years in a moment disappeared; the weapons of war were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cause was the secret, subduing influence of grace (Pro 21:1), which converted Esau from an enemy into a friend.

JFB: Gen 33:5 - Who are those with thee? It might have been enough to say, They are my children; but Jacob was a pious man, and he could not give even a common answer but in the language of p...

It might have been enough to say, They are my children; but Jacob was a pious man, and he could not give even a common answer but in the language of piety (Psa 127:3; Psa 113:9; Psa 107:41).

JFB: Gen 33:11 - He urged him and he took it In the East the acceptance by a superior is a proof of friendship, and by an enemy, of reconciliation. It was on both accounts Jacob was so anxious th...

In the East the acceptance by a superior is a proof of friendship, and by an enemy, of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esau's acceptance he had the strongest proofs of a good feeling being established that Eastern notions admit of.

JFB: Gen 33:12 - And he said, Let us take our journey Esau proposed to accompany Jacob and his family through the country, both as a mark of friendship and as an escort to guard them. But the proposal was...

Esau proposed to accompany Jacob and his family through the country, both as a mark of friendship and as an escort to guard them. But the proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordiality, the brothers were so different in spirit, character, and habits--the one so much a man of the world, and the other a man of God, that there was great risk of something occurring to disturb the harmony. Jacob having alleged a very reasonable excuse for the tardiness of his movements, the brothers parted in peace.

JFB: Gen 33:14 - until I come unto my lord It seems to have been Jacob's intention, passing round the Dead Sea, to visit his brother in Seir, and thus, without crossing the Jordan, go to Beer-s...

It seems to have been Jacob's intention, passing round the Dead Sea, to visit his brother in Seir, and thus, without crossing the Jordan, go to Beer-sheba to Isaac; but he changed his plan, and whether the intention was carried out then or at a future period has not been recorded.

JFB: Gen 33:17 - Jacob journeyed to Succoth That is, "booths," that being the first station at which Jacob halted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built...

That is, "booths," that being the first station at which Jacob halted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called it Succoth, to commemorate the fact that their ancestor, "a Syrian ready to perish" [Deu 26:5], was glad to dwell in booths.

JFB: Gen 33:18 - Shalem That is, "peace"; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem--a tribute to Him who had promised s...

That is, "peace"; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem--a tribute to Him who had promised such a return (compare Gen 28:15). But most writers take Shalem as a proper name--a city of Shechem, and the site is marked by one of the little villages about two miles to the northeast. A little farther in the valley below Shechem "he bought a parcel of a field," thus being the first of the patriarchs who became a proprietor of land in Canaan.

JFB: Gen 33:19 - an hundred pieces of money Literally, "lambs"; probably a coin with the figure of a lamb on it.

Literally, "lambs"; probably a coin with the figure of a lamb on it.

JFB: Gen 33:20 - and he erected . . . an altar A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favor in the name "God, ...

A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favor in the name "God, the God of Israel." Wherever we pitch a tent, God shall have an altar.

Clarke: Gen 33:1 - Behold, Esau came, and with him four hundred men Behold, Esau came, and with him four hundred men - It has been generally supposed that Esau came with an intention to destroy his brother, and for t...

Behold, Esau came, and with him four hundred men - It has been generally supposed that Esau came with an intention to destroy his brother, and for that purpose brought with him four hundred armed men. But, 1. There is no kind of evidence of this pretended hostility. 2. There is no proof that the four hundred men that Esau brought with him were at all armed. 3. But there is every proof that he acted towards his brother Jacob with all openness and candour, and with such a forgetfulness of past injuries as none but a great mind could have been capable of. Why then should the character of this man be perpetually vilified? Here is the secret. With some people, on the most ungrounded assumption, Esau is a reprobate, and the type and figure of all reprobates, and therefore he must be everything that is bad. This serves a system; but, whether true or false in itself, it has neither countenance nor support from the character or conduct of Esau.

Clarke: Gen 33:2 - He put the handmaids and their children foremost He put the handmaids and their children foremost - There is something so artificial in this arrangement of Jacob’ s family, that it must have h...

He put the handmaids and their children foremost - There is something so artificial in this arrangement of Jacob’ s family, that it must have had some peculiar design. Was Jacob still apprehensive of danger, and put those foremost whom he least esteemed, that if the foremost met with any evil, those who were behind might escape on their swift beasts? Gen 32:7, Gen 32:8. Or did he intend to keep his choicest treasure to the last, and exhibit his beautiful Rachel and favourite Joseph after Esau had seen all the rest, in order to make the deeper impression on his mind?

Clarke: Gen 33:4 - Esau ran to meet him Esau ran to meet him - How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and ...

Esau ran to meet him - How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection

Clarke: Gen 33:4 - And kissed him And kissed him - וישקהו vaiyishshakehu . In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic....

And kissed him - וישקהו vaiyishshakehu . In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him, and his head across his shoulders, twice over the right shoulder and once over the left, with other ceremonies according to the rank of the parties.

Clarke: Gen 33:10 - Receive my present at my hand Receive my present at my hand - Jacob could not be certain that he had found favor with Esau, unless the present had been received; for in accepting...

Receive my present at my hand - Jacob could not be certain that he had found favor with Esau, unless the present had been received; for in accepting it Esau necessarily became his friend, according to the custom of those times, and in that country. In the eastern countries, if your present be received by your superior, you may rely on his friendship; if it be not received, you have every thing to fear. It is on this ground that Jacob was so urgent with Esau to receive his present, because he knew that after this he must treat him as a friend.

Clarke: Gen 33:14 - Until I come unto my lord unto Seir Until I come unto my lord unto Seir - It is very likely that Jacob was perfectly sincere in his expressed purpose of visiting Esau at Seir, but it i...

Until I come unto my lord unto Seir - It is very likely that Jacob was perfectly sincere in his expressed purpose of visiting Esau at Seir, but it is as likely that circumstances afterwards occurred that rendered it either improper or impracticable; and we find that Esau afterwards removed to Canaan, and he and Jacob dwelt there together for several years. See Gen 36:6.

Clarke: Gen 33:17 - Journeyed to Succoth Journeyed to Succoth - So called from סכת succoth , the booths or tents which Jacob erected there for the resting and convenience of his family,...

Journeyed to Succoth - So called from סכת succoth , the booths or tents which Jacob erected there for the resting and convenience of his family, who in all probability continued there for some considerable time.

Clarke: Gen 33:18 - And Jacob came to Shalem, a city of Shechem And Jacob came to Shalem, a city of Shechem - The word שלם shalem , in the Samaritan שלום shalom , should be translated here in peace, or i...

And Jacob came to Shalem, a city of Shechem - The word שלם shalem , in the Samaritan שלום shalom , should be translated here in peace, or in safety. After resting some time at Succoth, which was necessary for the safety of his flocks and the comfort of his family, he got safely to a city of Shechem, in health of body, without any loss of his cattle or servants, his wives and children being also in safety. Coverdale and Matthews translate this word as above, and with them agree the Chaldee and the Arabic: it is not likely to have been the name of a city, as it is nowhere else to be found. Shechem is called in Act 7:16, Sychem, and in Joh 4:5, Sychar; in the Arabic it is called Nablous, and to the present day Neapolis. It was near to Samaria; and the place where the wretched remains of the sect of the Samaritans were lately found, from whom Dr. Huntington received a perfect copy of the Samaritan Pentateuch.

Clarke: Gen 33:19 - For a hundred pieces of money For a hundred pieces of money - The original, במאה קשיטה bemeah kesitah , has been a matter of long and learned discussion among critics. ...

For a hundred pieces of money - The original, במאה קשיטה bemeah kesitah , has been a matter of long and learned discussion among critics. As kesitah signifies a lamb, it may imply that Jacob gave the Hamorites one hundred lambs for the field; but if it be the same transaction that St. Stephen refers to in Act 7:16, it was money, τιμης αργυριον, a sum or price of silver, which was given on the occasion. It has been conjectured that the money had the figure of a lamb stamped on it, because it was on an average the value of a lamb; and hence it might be called a kesitah or lamb from the impression it bore. It is certain that in many countries the coin has had its name from the image it bore; so among our ancestors a coin was called an angel because it bore the image of an angel; hence also a Jacobus, a Carolus, a Lewis, (Louis d’ Or), a Joe, because certain coins in England, Spain, France, and Portugal, bore on one side the image of the kings of those countries, James, Charles, Lewis, Joseph, or Johannes. The Athenians had a coin called βους, an ox, because it was stamped with the figure of an ox. Hence the saying in Aeschylus

Τα δ αλλα σιγω, βους επι γλωττης

μεγα

Βεβηκεν

Agam. v. 36

"I must be silent concerning other matters, a great ox has come upon my tongue;"to signify a person who had received a bribe for secrecy, i.e., a sum of money, on each piece of which an ox was stamped, and hence called βους, an ox. The word opes , riches, is a corruption of the word oves , sheep, because these animals in ancient times constituted the principal riches of their owners; but when other cattle were added, the word pecunia , (from pecus , cattle), which we translate money, and from which we still have our English term pecuniary, appears to have been substituted for oves , because pecus, pecoris, and pecus, pecudis , were used to signify all kinds of cattle large and small. Among our British and Saxon ancestors we find coins stamped with the figure of an ox, horse, hog, goat, etc., and this custom arose in all probability, both among them and other nations, from this circumstance, that in primitive times the coin was the ordinary value of the animal whose image it bore. It is, all circumstances weighed, most likely that a piece of money is here intended, and possibly marked with the image of a lamb; but as the original word קשיטה kesitah occurs only here, and in Jos 24:32, and Job 42:11, this is not sufficiently evident, the word itself being of very doubtful signification. Mr. Parkhurst is of opinion that the kesitah bore the image of a lamb; and that these lamb coins of the ancient Hebrews typified the Lamb of God, who in the Divine purpose was considered as slain from the foundation of the world, and who purchased us unto God with his own blood. The conjecture is at least pious, and should lead to useful reflections. Those who wish to see more on this subject may consult the writers in the Critici Sacri, and Calmet.

Clarke: Gen 33:20 - And he erected there an altar And he erected there an altar - It appears that Jacob had a very correct notion of the providence and mercy of God; hence he says, Gen 33:5 : The ch...

And he erected there an altar - It appears that Jacob had a very correct notion of the providence and mercy of God; hence he says, Gen 33:5 : The children which God hath Graciously given thy servant; and in Gen 33:11 he attributes all his substance to the bounty of his Maker: Take, I pray thee, my blessing - because God hath dealt Graciously with me, and because I have enough. Hence he viewed God as the God of all grace, and to him he erects an altar, dedicating it to God, the God of Israel, referring particularly to the change of his own name, and the mercies which he then received; and hence perhaps it would be best to translate the words, The strong God (is) the God of Israel; as by the power of his grace and goodness he had rescued, defended, blessed, and supported him from his youth up until now. The erecting altars with particular names appears in other places; so, Exo 17:15, Moses calls his altar Jehovah-nissi, "the Lord is my banner.

1. When a man’ s way’ s please God, he maketh even his enemies to be at peace with him. When Jacob had got reconciled to God, God reconciled his brother to him. The hearts of all men are in the hands of God, and he turns them howsoever he will

2. Since the time in which Jacob wrestled with the Angel of the covenant. We see in him much dependence on God, accompanied with a spirit of deep humility and gratitude. God’ s grace alone can change the heart of man, and it is by that grace only that we get a sense of our obligations; this lays us in the dust, and the more we receive the lower we shall lie

3. "The first thing,"says good Bishop Wilson, "that pious men do, is to provide for the honor and worship of God."Jacob buys a piece of ground, and erects an altar on it in the land of a heathen, that he might acknowledge God among his enemies, and turn them to the true faith; and there is every reason to believe that this expedient would have been successful, had it not been for the base conduct of his sons. How true is the saying, One sinner spoileth much good! Reader, beware, lest thy conduct should become a stumbling block to any.

Calvin: Gen 33:1 - And Jacob lifted up his eyes 1.And Jacob lifted up his eyes. We have said how greatly Jacob feared for himself from his brother; but now when Esau himself approaches, his terror ...

1.And Jacob lifted up his eyes. We have said how greatly Jacob feared for himself from his brother; but now when Esau himself approaches, his terror is not only renewed, but increased. For although he goes forth like a courageous and spirited combatant to this contest, he is still not exempt from a sense of danger; whence it follows, that he is not free, either from anxiety or fear. For his cruel brother had still the same cause of hatred against him as before. And it was not probable, that, after he had left his father’s house, and had been living as he pleased, he had become more mild. Therefore, as in a doubtful affair, and one of great danger, Jacob placed his wives and children in the order described; that, if Esau should attempt anything hostile, the whole seed might not perish, but part might have time for flight. The only thing which appears to be done by him out of order is, that he prefers Rachel and her son Joseph to all the rest; whereas the substance of the benediction is really in Judah. But his excuse in reference to Judah is, that the oracle had not yet been revealed; nor, in fact, was made known till shortly before his death, in order that he might become at once its witness and its herald. Meanwhile, it is not to be denied, that he was excessively indulgent to Rachel. It is, indeed, a proof of distinguished courage, that, from a desire to preserve a part of his seed, he precedes his companies, and offers himself as a victim, if necessity demanded it. For there is no doubt that the promise of God was his authority and his guide in this design; nor would he have been able, unless sustained by the contident expectation of celestial life, thus bravely to meet death. It happens, indeed, sometimes, that a father, regardless of himself, will expose his life to danger for his children: but holy Jacob’s reason was different; for the promise of God was so deeply fixed in his mind, that he, disregarding the earth, looked up towards heaven. But while he follows the word of God, yet by the affection of the flesh, he is slightly drawn aside from the right way. For the faith of the holy fathers was not so pure, in all respects, but that they were liable to swerve to one side or the other. Nevertheless, the Spirit always so far prevailed, that the infirmity of the flesh might not divert them from their aim, but that they might hold on their course. So much the more ought every one of us to be suspicious of himself, lest he should deem himself perfectly pure, because he intends to act rightly; for the flesh ever mingles itself with our holy purpose, and many faults and corruptions steal in upon us. But God deals kindly with us, and does not impute faults of this kind to us.

Calvin: Gen 33:3 - And bowed himself to the ground seven times 3.And bowed himself to the ground seven times. This, indeed, he might do for the sake of giving honor: for we know that the people of the east are ad...

3.And bowed himself to the ground seven times. This, indeed, he might do for the sake of giving honor: for we know that the people of the east are addicted to far more ceremonies than are in use with us. To me, however, it seems more probable, that Jacob did not pay this honor simply to his brother, but that he worshipped God, partly to give him thanks, and partly to implore him to render his brother propitious; for he is said to have bowed down seven times before he approached his brother. Therefore, before he came in sight of his brother, he had already given the token of reverence or worship. Hence we may conjecture, as I have said, that this homage was paid to God and not to man: yet this is not at variance with the fact, that he also approached as a suppliant, for the purpose of assuaging his brother’s ferocity by his humiliation. 112 If any one object, that in this manner he depreciated his right of primogeniture; the answer is easy, that the holy man, by the eyes of faith, was looking higher; for he knew that the effect of the benediction was deferred to its proper season, and was, therefore, now like the decaying seed under the earth. Therefore, although he was despoiled of his patrimony, and lay contemptible at his brother’s feet; yet since he knew that his birthright was secured to him, he was contented with this latent right, counted honors and riches as nothing, and did not shrink from being regarded as an inferior in the presence of his brother.

Calvin: Gen 33:4 - And Esau ran to meet him 4.And Esau ran to meet him. That Esau meets his brother with unexpected benevolence and kindness, is the effect of the special favor of God. Therefor...

4.And Esau ran to meet him. That Esau meets his brother with unexpected benevolence and kindness, is the effect of the special favor of God. Therefore, by this method, God proved that he has the hearts of men in his hand, to soften their hardness, and to mitigate their cruelty as often as he pleases: in short, that he tames them as wild beasts are wont to be tamed; and then, that he hearkened to the prayers of his servant Jacob. Wherefore, if at any time the threats of enemies alarm us, let us learn to resort to this sacred anchor. God, indeed, works in various ways, and does not always incline cruel minds to humanity; but, while they rage, he restrains them from doing harm by his own power: but if it is right, he can as easily render them placable towards us; and we here see that Esau became so towards his brother Jacob. It is also possible, that even while cruelty was pent up within, the feeling of humanity may have had a temporary ascendancy. And as we see that the Egyptians were constrained, for a moment, to the exercise of humanity, although they were rendered nothing better than before, as their madness, which soon afterwards broke out, bears witness: so it is credible that the malice of Esau was now under constraint; and not only so, but that his mind was divinely moved to put on fraternal affection. For even in the reprobate, God’s established order of nature prevails, not indeed in an even tenor, but as far as he restrains them, to the end that they may not mingle all things in one common slaughter. And this is most necessary for the preservation of the human race. For few are so governed by the spirit of adoption, as sincerely to cultivate mutual charity among themselves, as brethren. Therefore, that men spare each other, and do not furiously rush on each other’s destruction, arises from no other cause than the secret providence of God, which watches for the protection of mankind. But to God the life of his own faithful people is still more precious, so that he vouchsafes to them peculiar care. Wherefore it is no wonder, that for the sake of his servant Jacob, he should have composed the fierce mind of Esau to gentleness.

Calvin: Gen 33:5 - And he lifted up his eyes 5.And he lifted up his eyes. Moses relates the conversation held between the brothers. And as Esau had testified his fraternal affection by tears and...

5.And he lifted up his eyes. Moses relates the conversation held between the brothers. And as Esau had testified his fraternal affection by tears and embraces, there is no doubt that he inquires after the children in a spirit of congratulation. The answer of Jacob breathes piety as well as modesty; for when he replies, that his numerous seed had been given him by God, he acknowledges and confesses that children are not so produced by nature as to subvert the truth of the declaration, that the fruit of the womb is a reward and gift of God. And truly, since the fecundity of brute animals is the gift of God, how much more is this the case with men, who are created after his own image. Let parents then learn to consider, and to celebrate the singular kindness of God, in their offspring. It is the language of modesty, when Jacob calls himself the servant of his brother. Here again it is proper to recall to memory what I have lately touched upon, that the holy man caught at nothing either of earthly advantage or honor in the birthright; because the hidden grace of God was abundantly sufficient for him, until the appointed time of manifestation. And it becomes us also, according to his example, while we sojourn in this world, to depend upon the word of the Lord; that we may not deem it wearisome, to be held wrapped in the shadow of death, until our real life be manifested. For although apparently our condition is miserable and accursed, yet the Lord blesses us with his word; and, on this account only, pronounces us happy, because he owns us as sons.

Calvin: Gen 33:6 - Then the handmaidens came near 6.Then the handmaidens came near. The wives of Jacob, having left their country, had come as exiles into a distant land. Now, at their first entrance...

6.Then the handmaidens came near. The wives of Jacob, having left their country, had come as exiles into a distant land. Now, at their first entrance, the terror of death meets them; and when they prostrate themselves in the presence of Esau, they do not know whether they are not doing homage to their executioner. This trial was very severe to them, and grievously tormented the mind of the holy man: but it was right that his obedience should be thus tried, that he might become an example to us all. Moreover, the Holy Spirit here places a mirror before us, in which we may contemplate the state of the Church as it appears in the world. For though many tokens of the divine favor are manifest in the family of Jacob; nevertheless we perceive no dignity in him while lying with unmerited contempt in the presence of a profane man. Jacob also himself thinks that he is well treated, if he may be permitted by his brother, as a matter of favor, to dwell in the land of which he was the heir and lord. Therefore let us bear it patiently, if, at this day also, the glory of the Church, being covered with a sordid veil, is an object of derision to the wicked.

Calvin: Gen 33:8 - What meanest thou by all this drove 8.What meanest thou by all this drove ? He does not inquire as if he were altogether ignorant; seeing he had heard from the servants, that oxen and c...

8.What meanest thou by all this drove ? He does not inquire as if he were altogether ignorant; seeing he had heard from the servants, that oxen and camels and asses and other cattle were sent him as a present; but for the purpose of refusing the gift offered to him: for when anything does not please us, we are wont to make inquiry as concerning a thing unknown to us. Jacob, however; is urgent; nor does he cease to ask, till he induces his brother to receive the gift: for this was as a pledge of reconciliation. Besides, for the purpose of persuading his brother, he declares, that it would be taken as a great kindness not to refuse what was given. For we do not willingly receive anything but what we certainly know to be offered to us freely and with a ready mind. And because it is not possible that we should willingly honor any but those we love, Jacob says that he rejoiced in the sigh of his brother as if he had seen God or an angel: by which words he means, not only that he truly loved his brother, but also that he held him in esteem. But it may seem, that he does wrong to God, in comparing Him with a reprobate man; and that he speaks falsely, because had the choice been given him, he would have desired nothing more earnestly than to avoid this meeting with his brother. Both these knots are easily untied. It is an accustomed form of speaking among the Hebrews, to call whatever is excellent, divine. And certainly Esau being thus changed, was no obscure figure of the favor of God: so that Jacob might properly say, that he had been exhilarated by that friendly and fraternal reception, as if he had seen God or an angel; that is, as if God had given some sign of his presence. And, indeed, he does not speak feignedly, nor pretend something different from what he has in his mind. For, being himself perfectly free from all hatred, it was his chief wish, to discharge whatever duty he could towards his brother; provided that Esau, in return, would show himself a brother to him.

Calvin: Gen 33:10 - Receive my present at my hand 10.Receive my present at my hand. This noun may be taken passively as well as actively. If understood actively, the sense will be, “Accept the pres...

10.Receive my present at my hand. This noun may be taken passively as well as actively. If understood actively, the sense will be, “Accept the present by which I desire to testify my goodwill towards thee.” If understood passively, it may be referred to God, as if Jacob had said, “Those things which the Lord has bestowed upon me by his grace, I liberally impart to thee, that thou mayest be, in some measure, a partaker with me of that divine blessing which I have received.” But not to insist upon a word, Jacob immediately afterwards clearly avows that whatever he possesses, is not the fruit of his labor or industry, but has been received by him through the grace of God, and by this reasoning he attempts to induce his brother to accept the gift; as if he had said, “The Lord has poured upon me an abundance, of which some part, without any loss to me, may overflow to thee.” And though Jacob thus speaks under the impulse of present circumstances, he yet makes an ingenuous confession by which he celebrates the grace of God. Nearly the same words are on the tongues of all; but there are few who truly ascribe to God what they possess: the greater part sacrifice to their own industry. Scarcely one in a hundred is convinced, that whatever is good flows from the gratuitous favor of God; and yet by nature this sense is engraven upon our minds, but we obliterate it by our ingratitude. It has appeared already, how labourious was the life of Jacob: nevertheless, though he had suffered the greatest annoyances, he celebrates only the mercy of God.

Calvin: Gen 33:12 - Let us take our journey 12.Let us take our journey. Although Esau was inclined to benevolence, Jacob still distrusts him: not that he fears to be ensnared, or that he suspec...

12.Let us take our journey. Although Esau was inclined to benevolence, Jacob still distrusts him: not that he fears to be ensnared, or that he suspects perfidy to lie hidden under the garb of friendship; but that he cautiously avoids new occasions of offense: for a proud and ferocious man might easily be exasperated again by light causes. Now, though just reason for fear was not wanting to the holy man, yet I dare not deny that his anxiety was excessive. He suspected the liberality of Esau; but did he not know that a God was standing between them, who, as he was convinced by clear and undoubted experience, watched for his salvation? For, whence such an incredible change of mind in Esau, unless he had been divinely transformed from a wolf into a lamb? Let us then learn, from this example, to restrain our anxieties, lest when God has provided for us, we tremble, as in an affair of doubt.

Calvin: Gen 33:13 - My lord knoweth 13.My lord knoweth. The things which Jacob alleges, as grounds of excuse, are true; nevertheless he introduces them under false pretexts; except, per...

13.My lord knoweth. The things which Jacob alleges, as grounds of excuse, are true; nevertheless he introduces them under false pretexts; except, perhaps, as regards the statement, that he was unwilling to be burdensome and troublesome to his brother. But since he afterwards turns his journey in another direction, it appears that he feigned something foreign to what was really in his mind. He says that he brings with him many encumbrances, and therefore requests his brother to precede him. “ I will follow ” (he says) “ at the feet of the children; ” that is, I will proceed gently as the pace of the children will bear; and thus I will follow at my leisure, until I come to thee in Mount Seir. In these words he promises what he was not intending to do; for, leaving his brother, he journeyed to a different place. 113 But truth is so precious to God, that he will not allow us to lie or deceive, even when no injury follows. Wherefore, we must take care, when any fear of danger occupies our minds, that we do not turn aside to these subterfuges.

Calvin: Gen 33:17 - And Jacob journeyed to Succoth 17.And Jacob journeyed to Succoth. In the word Succoth, as Moses shortly afterwards shows, there is a prolepsis. It is probable that Jacob rested the...

17.And Jacob journeyed to Succoth. In the word Succoth, as Moses shortly afterwards shows, there is a prolepsis. It is probable that Jacob rested there for some days, that he might refresh his family and his flock after the toil of a long journey; for he had found no quiet resting-place till he came thither. And therefore he gave to that place the name of Succoth, or “Tents,” because he had not dared firmly to plant his foot elsewhere. For though he had pitched tents in many other places; yet on this alone he fixes the memorial of divine grace, because now at length it was granted to him that he might remain in some abode. But since it was not commodious as a dwelling-place, Jacob proceeded farther till he came to Sichem. Now, whereas the city has its recent name from the son of Hamor, its former name is also mentioned, (Gen 32:18;) for I agree with the interpreters who think Salem to be a proper name. Although I do not contend, if any one prefers a different interpretation; namely, that Jacob came in safety to Sichem. 114 But though this city may have been called Salem, we must nevertheless observe, that it was different from the city afterwards called Jerusalem; as there were also two cities which bore the name of Succoth. As respects the subject in hand, the purchase of land which Moses records in the nineteenth verse, may seem to have been absurd. For Abraham would buy nothing all his life but a sepulcher; and Isaac his son, waiving all immediate possession of lands, was contented with that paternal inheritance; for God had constituted them lords and heirs of the land, with this condition, that they should be strangers in it unto death. Jacob therefore may seem to have done wrong in buying a field for himself with money, instead of waiting the proper time. I answer, that Moses has not expressed all that ought to come freely into the mind of the reader. Certainly from the price we may readily gather that the holy man was not covetous. He pays a hundred pieces of money; could he acquire for himself large estates at so small a price, or anything more shall some nook in which he might live without molestation? Besides, Moses expressly relates that he bought that part on which he had pitched his tent opposite the city. Therefore he possessed neither meadows, nor vineyards, nor stable land. But since the inhabitants did not grant him an abode near the city, he made an agreement with them, and purchased peace at a small price. 115 This necessity was his excuse; so that no one might say, that he had bought from man what he ought to have expected as the free gift of God: or that, when he ought to have embraced, by hope, the dominion of the promised land, he had been in too great haste to enjoy it.

Calvin: Gen 33:20 - And he erected there an altar 20.And he erected there an altar. Jacob having obtained a place in which he might provide for his family, set up the solemn service of God; as Moses ...

20.And he erected there an altar. Jacob having obtained a place in which he might provide for his family, set up the solemn service of God; as Moses before testified concerning Abraham and Isaac. For although, in every place, they gave themselves up to the pure worship of God in prayers and other acts of devotion; nevertheless they did not neglect the external confession of piety, whenever the Lord granted them any fixed place in which they might remain. For (as I have elsewhere stated) whenever we read that an altar was built by them, we must consider its design and use: namely, that they might offer victims, and might invoke the name of God with a pure rite; so that, by this method, their religion and faith might be made known. I say this, lest any one should think that they rashly trifled with the worship of God; for it was their care to direct their actions according to the divinely prescribed rule which was handed down to them from Noah and Shem. Wherefore, under the word “altar,” let the reader understand, by synecdoche, the external testimony of piety. Moreover, it may hence be clearly perceived how greatly the love of divine worship prevailed in the holy man; because though broken down by various troubles, he nevertheless was not forgetful of the altar. And not only does he privately worship God in the secret feeling of his mind; but he exercises himself in ceremonies which are useful and commanded by God. For he knew that men want helps, as long as they are in the flesh, and that sacrifices were not instituted without reason. He had also another purpose; namely, that his whole family should worship God with the same sense of piety. For it behaves a pious father of a family diligently to take care that he has no profane house, but rather that God should reign there as in a sanctuary. Besides, since the inhabitants of that region had fallen into many superstitions, and had corrupted the true worship of God, Jacob wished to make a distinction between himself and them. The Shechemites and other neighboring nations had certainly altars of their own. Therefore Jacob, by establishing a different method of worship for his household, thus declares theft he has a God peculiar to himself, and has not degenerated from the holy fathers, from whom the perfect and genuine religion had proceeded. This course could not but subject him to reproach, because the Shechemites and other inhabitants would feel that they were despised: but the holy man deemed anything preferable to mixing himself with idolaters.

21. 116 And he called it El-eloh-Israel 117 This name appears little suitable to the altar; for it sounds as if a heap of stones or turf formed a visible statue of God. But the meaning of the holy man was different. For, because the altar was a memorial and pledge of all the visions and promises of God, he honors it with this title, to the end that, as often he beheld the altar, he should call God to rememberance. That inscription of Moses, “The Lord is my help.” Has the same signification; and also that Ezekiel inscribes on the forms of speaking thereis a want of strict propiety of metaphor; yet this is not without reason. For as superstitious men foolishly and wickedly attach God to symbols, and as it were, draw him down from his heavenly throne to render him subject to their gross inventions; so the faithful, piously and rightly, ascend from earthly signs that he worshipped no other God than him who had been manifested by certain oracles, in order that he might distinguish Him from all idols. And we must observe it as a rule of modesty, not to speak carelessly concerning the mysteries and the glory of the Lord, but from a sense of faith, so far indeed, as he is made known to us in his word. Moreover Jacob had respect to his to his prosperity; for since the Lord had appeared to him, on the express condition, that he would make with him the covenant of salvation, Jacob leaves his monument, from which, after his death, his descendants might ascertain, ttat his religion had not flowed from a dark or obscure well, or from a turbid pool, but from a clear and pure fountain; as if he had engraved the oracles and visions, by which he had been taught, upon the altar.

Defender: Gen 33:11 - I have enough Esau likewise said, "I have enough" (Gen 33:9), hesitating to accept Jacob's generous gift. Quite probably, Esau's possessions were much greater than ...

Esau likewise said, "I have enough" (Gen 33:9), hesitating to accept Jacob's generous gift. Quite probably, Esau's possessions were much greater than those of Jacob. He had defeated the Horites, conquered the land of Seir, and possessed a large retinue and large family by this time (Gen 36:1-8). The acceptance of a gift was evidence of reconciliation between estranged parties, but Esau felt it was unnecessary to accept it in Jacob's case since both brothers were overjoyed at their restored fellowship. However, when Esau said, "I have enough," he used the word rab, meaning "much." Jacob said, "I have kol" (meaning "everything!"). Jacob knew his resources were inexhaustible, so he insisted Esau receive his gift as a token of his love and concern for his welfare."

Defender: Gen 33:16 - Esau returned Despite Jacob's joy at the happy reunion, he knew that it would be essential in the fulfilling of God's purposes for his family and that of Esau to co...

Despite Jacob's joy at the happy reunion, he knew that it would be essential in the fulfilling of God's purposes for his family and that of Esau to continue their separate ways."

Defender: Gen 33:20 - El-elohe-Israel On his initial entrance into Canaan, the promised land, (the family had spent some time in Succoth, still east of the Jordan) Jacob desired both to ow...

On his initial entrance into Canaan, the promised land, (the family had spent some time in Succoth, still east of the Jordan) Jacob desired both to own some of the land (as a token of his eventual possession of all of it) and to build an altar to his God, which he named - "The God who was the God of Israel.""

TSK: Gen 33:1 - Esau came // And he Esau came : Gen 27:41, Gen 27:42, Gen 32:6 And he : Gen 32:7, Gen 32:16

Esau came : Gen 27:41, Gen 27:42, Gen 32:6

And he : Gen 32:7, Gen 32:16

TSK: Gen 33:2 - Rachel Rachel : Gen 29:30, Gen 30:22-24, Gen 37:3; Mal 3:17

TSK: Gen 33:3 - passed // bowed // seven times passed : Joh 10:4, Joh 10:11, Joh 10:12, Joh 10:15 bowed : Gen 18:2, Gen 42:6, Gen 43:26; Pro 6:3; Ecc 10:4; Luk 14:11 seven times : 1Sa 2:5

TSK: Gen 33:4 - embraced // fell on embraced : Gen 32:28, Gen 43:30, Gen 43:34, Gen 45:2, Gen 45:15; Job 2:12; Neh 1:11; Psa 34:4; Pro 16:7, Pro 21:1 fell on : Gen 45:14, Gen 45:15, Gen ...

TSK: Gen 33:5 - with // children with : Heb. to children : Gen 30:2, Gen 48:9; Rth 4:13; 1Sa 1:27; 1Ch 28:5; Psa 127:3; Isa 8:18; Heb 2:13

TSK: Gen 33:8 - What meanest thou by all this drove // to find What meanest thou by all this drove : Heb. What is all this band to thee, Gen 32:13-20 to find : Gen 32:5, Gen 39:5; Est 2:17

What meanest thou by all this drove : Heb. What is all this band to thee, Gen 32:13-20

to find : Gen 32:5, Gen 39:5; Est 2:17

TSK: Gen 33:9 - have enough // my brother // keep that thou hast unto thyself have enough : Gen 27:39; Pro 30:15; Ecc 4:8 my brother : Gen 4:9, Gen 27:41; Jdg 20:23; Pro 16:7; Act 9:17, Act 21:20; Phm 1:7, Phm 1:16 keep that tho...

have enough : Gen 27:39; Pro 30:15; Ecc 4:8

my brother : Gen 4:9, Gen 27:41; Jdg 20:23; Pro 16:7; Act 9:17, Act 21:20; Phm 1:7, Phm 1:16

keep that thou hast unto thyself : Heb. be that to thee that is thine

TSK: Gen 33:10 - if now // receive // I have seen if now : Gen 19:19, Gen 47:29, Gen 50:4; Exo 33:12, Exo 33:13; Rth 2:10; 1Sa 20:3; Jer 31:2 receive : To accept a present from an inferior was a custo...

if now : Gen 19:19, Gen 47:29, Gen 50:4; Exo 33:12, Exo 33:13; Rth 2:10; 1Sa 20:3; Jer 31:2

receive : To accept a present from an inferior was a customary pledge of friendship; but returning it implied disaffection. It was on this ground that Jacob was so urgent with Esau to receive his present.

I have seen : Gen 32:30, Gen 43:3; 2Sa 3:13, 2Sa 14:24, 2Sa 14:28, 2Sa 14:32; Job 33:26; Psa 41:11; Mat 18:10; Rev 22:4

TSK: Gen 33:11 - my blessing // and because // enough // urged him my blessing : Gen 32:13-20; Jos 15:19; Jdg 1:15; 1Sa 25:27, 1Sa 30:26; 2Ki 5:15; 2Co 9:5, 2Co 9:6 and because : Gen 33:9; Phi 4:11, Phi 4:12, Phi 4:18...

TSK: Gen 33:13 - the children the children : 1Ch 22:5; Pro 12:10; Isa 40:11; Eze 34:15, Eze 34:16, Eze 34:23-25; Joh 21:15-17

TSK: Gen 33:14 - according as // be able // unto Seir according as : etc. Heb. according to the foot of the work, etc.; and according to the foot of the children. be able : Isa 40:11; Mar 4:33; Rom 15:1; ...

according as : etc. Heb. according to the foot of the work, etc.; and according to the foot of the children.

be able : Isa 40:11; Mar 4:33; Rom 15:1; 1Co 3:2, 1Co 9:19-22

unto Seir : Gen 32:3; Deu 2:1; Jdg 5:4; 2Ch 20:10; Eze 25:8, Eze 35:2, Eze 35:3

TSK: Gen 33:15 - leave // find grace leave : Heb. set, or place, What needeth it? Heb. Wherefore is this? find grace : Gen 34:11, Gen 47:25; Rth 2:13; 1Sa 25:8; 2Sa 16:4

leave : Heb. set, or place, What needeth it? Heb. Wherefore is this?

find grace : Gen 34:11, Gen 47:25; Rth 2:13; 1Sa 25:8; 2Sa 16:4

TSK: Gen 33:17 - Succoth // Succoth Succoth : Jos 13:27; Jdg 8:5, Jdg 8:8, Jdg 8:16; 1Ki 7:46; Psa 60:6, not, Exo 12:37, Exo 13:20 Succoth : i.e. Booths, Succoth was on the east of Jorda...

Succoth : Jos 13:27; Jdg 8:5, Jdg 8:8, Jdg 8:16; 1Ki 7:46; Psa 60:6, not, Exo 12:37, Exo 13:20

Succoth : i.e. Booths, Succoth was on the east of Jordan, between the brook Jabbok and that river, about 40 miles from Jerusalem, and consequently near Penuel; where a city was afterwards built, which Joshua assigned to the tribe of Gad. Jerome says, that Succoth was in the district of Scythopolis; and the Jews inform us, that the name of Darala was sometime after applied to it.

TSK: Gen 33:18 - Shalem // a city of Shechem Shalem : The word Shalem in the Samaritan Shalom , should probably be rendered ""in peace,""or ""in safety;""as it is translated by the Chaldee, ...

Shalem : The word Shalem in the Samaritan Shalom , should probably be rendered ""in peace,""or ""in safety;""as it is translated by the Chaldee, Arabic, Coverdale, and Matthewes. Joh 3:23, Joh 4:5; Act 7:16

a city of Shechem : Or, rather, ""the city Shechem,""which was situated in a narrow valley, abounding with springs, between Mounts Ebal and Gerizim, having the former on the north, and the latter on the south; 10 miles from Shiloh, and 34 from Jerusalem. It became the capital of Samaria, after the ruin of the city of that name. Jos 24:1; Jdg 9:1; Joh 4:5, Sychar, Act 7:16, Sychem, Padan-aram, Gen 25:20, Gen 28:6, Gen 28:7, Gen 35:9, Gen 46:15

TSK: Gen 33:19 - bought // Hamor // pieces of money bought : Gen 23:17-20, Gen 49:30-32; Jos 24:32; Joh 4:5; Act 7:16 Hamor : Gen. 34:2-31; Act 7:16, Emmor pieces of money : or, lambs

bought : Gen 23:17-20, Gen 49:30-32; Jos 24:32; Joh 4:5; Act 7:16

Hamor : Gen. 34:2-31; Act 7:16, Emmor

pieces of money : or, lambs

TSK: Gen 33:20 - altar // Elelohe-Israel altar : Gen 8:20, Gen 12:7, Gen 12:8, Gen 13:18, Gen 21:33 Elelohe-Israel : i.e. God, the God of Israel, Gen 32:28, Gen 35:7

altar : Gen 8:20, Gen 12:7, Gen 12:8, Gen 13:18, Gen 21:33

Elelohe-Israel : i.e. God, the God of Israel, Gen 32:28, Gen 35:7

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Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Gen 33:2 - -- Placing his best beloved in the last and safest place.

Placing his best beloved in the last and safest place.

Poole: Gen 33:3 - He passed over before them He passed over before them exposing himself to the first and greatest hazard for the security of his wives and children.

He passed over before them exposing himself to the first and greatest hazard for the security of his wives and children.

Poole: Gen 33:8 - -- He knew his meaning before from the servants’ mouths; but he asks, that he might both be more certainly informed of the truth, and have an occ...

He knew his meaning before from the servants’ mouths; but he asks, that he might both be more certainly informed of the truth, and have an occasion for a civil refusal of the gift.

Poole: Gen 33:9 - -- I neither need it for my use, nor desire it as a compensation for thy former injuries.

I neither need it for my use, nor desire it as a compensation for thy former injuries.

Poole: Gen 33:10 - For therefore I have seen thy face // As though I had seen the face of God For therefore I have seen thy face or, for I therefore tender it unto thee, and humbly beg thy acceptance of it, because; for thus the Hebrew a...

For therefore I have seen thy face or, for I therefore tender it unto thee, and humbly beg thy acceptance of it, because; for thus the Hebrew al-cen is used, Num 14:43 , and elsewhere.

As though I had seen the face of God It is in a manner as pleasant a sight to me as the sight of God himself, because in thy reconciled face I see the face and favour of God thus manifested unto me.

Poole: Gen 33:11 - Take, I pray thee, my blessing Take, I pray thee, my blessing this gift, which as I received from God’ s blessing, so I heartily give it to thee with my blessing and prayer, t...

Take, I pray thee, my blessing this gift, which as I received from God’ s blessing, so I heartily give it to thee with my blessing and prayer, that God would abundantly bless it to thee. Gifts are oft called blessings, as Jos 15:19 1Sa 25:27 30:26 .

Poole: Gen 33:12 - -- Or rather, beside thee, so as to keep thee company, or to keep pace with thee.

Or rather, beside thee, so as to keep thee company, or to keep pace with thee.

Poole: Gen 33:13 - The children are tender // The flocks and herds with young are with me The children are tender the eldest of them, Reuben, not being yet fourteen years old. The flocks and herds with young are with me or, upon me, i...

The children are tender the eldest of them, Reuben, not being yet fourteen years old.

The flocks and herds with young are with me or, upon me, i.e. committed to my care, to be managed as their necessities require. See Isa 40:11 .

Poole: Gen 33:14 - -- We do not read that Jacob did according to this promise or insinuation go to Seir; either therefore he changed his first intentions for some weighty...

We do not read that Jacob did according to this promise or insinuation go to Seir; either therefore he changed his first intentions for some weighty reasons, or upon warning from God; or he used this only as a pretence, which we should not too easily believe of so good a man, especially after such dangers and deliverances; or rather he did perform this promise, though the Scripture be silent of it, as it is of many other historical passages, and as it is here concerning Jacob’ s visiting of his father Isaac, which is not mentioned till ten years after this time; and yet it is utterly incredible that Jacob should be so near to his dear and worthy father for so long a time together, and not once give him a visit.

Poole: Gen 33:17 - Built him an house Built him an house which doubtless was some slight building, because he intended not to stay there.

Built him an house which doubtless was some slight building, because he intended not to stay there.

Poole: Gen 33:18 - Shalem // Shechem // Before the city Shalem most take it for the proper name of a place belonging to Shechem as it here follows, called Salim, Joh 3:23 , and Sichem or Sychar, Joh ...

Shalem most take it for the proper name of a place belonging to

Shechem as it here follows, called Salim, Joh 3:23 , and Sichem or Sychar, Joh 4:5 . But others take it for an appellative noun, and render the place thus, he came safe or whole to the city of Shechem; to note either that he was then cured of the lameness which the angel gave him; or rather, to note the good providence of God that had brought him safe in his person, family, and estate through all his dangers, first from Laban, then from Esau, till he came to this place, where it seems he intended to make his abode for a good while, had not the following miscarriages obliged him to remove.

Before the city i.e. near to it, but not in it, for the conveniency of his cattle.

Poole: Gen 33:19 - He bought a parcel of a field // The children of Hamor // An hundred pieces of money He bought a parcel of a field for his present possession and use; for the right which he had to it was only in reversion after the time that God had ...

He bought a parcel of a field for his present possession and use; for the right which he had to it was only in reversion after the time that God had allotted for it.

The children of Hamor i.e. subjects, called his children to note the duty which they owed to him, and the care and affection that he owed to them. Compare Num 11:12 .

An hundred pieces of money The word is used only here, and Jos 24:32 Job 42:11 , and it may signify either lambs, given in way of exchange for it, or pieces of money, which seems more probable, both by comparing Act 7:16 , and because money was come into use in that place and time, Gen 17:12,13 23:16 47:16 , which were called lambs possibly from the fignre of a lamb stamped upon it, as the Athenian money was called an ox for the like reason, and as we call a piece of gold a Jacobus, because the picture of that king is upon it.

Poole: Gen 33:20 - -- Or, called upon El-elohe-Israel the particle lo being redundant, as such pronouns oft are, as Gen 12:1 Jos 20:2 .

Or, called upon El-elohe-Israel the particle lo being redundant, as such pronouns oft are, as Gen 12:1 Jos 20:2 .

Haydock: Gen 33:3 - Forward // Seven times Forward, before his family; like a good father, exposing himself to the greatest danger. (Menochius) --- Seven times, to testify his great humilit...

Forward, before his family; like a good father, exposing himself to the greatest danger. (Menochius) ---

Seven times, to testify his great humility and respect for his brother. How, then, can any one find fault with Catholics, if they bow down before the cross thrice on Good Friday, to testify their great veneration for their expiring Lord?

Haydock: Gen 33:8 - Favour // A little present Favour. Esau had already heard from the servants. But he asks again, meaning to excuse himself from receiving them. (Haydock) --- This civil and ...

Favour. Esau had already heard from the servants. But he asks again, meaning to excuse himself from receiving them. (Haydock) ---

This civil and unexpected behaviour, filled the breast of Jacob with such gratitude and love, that he made use of an hyperbole, I have seen, &c. ... of God . Chaldean, "of a prince," Syriac, "of an angel," Elohim. See 2 Kings xix. 27; Esther xv. 16. (Calmet) ---

A little present. Hebrew monee, or mincha, calculated to shew the subjection of the giver. (Menochius)

Haydock: Gen 33:13 - Young, boves fœtus Young, boves fœtus, giving milk, having calved lately, Seputagint. (Bochart.) (Calmet)

Young, boves fœtus, giving milk, having calved lately, Seputagint. (Bochart.) (Calmet)

Haydock: Gen 33:14 - In Seir In Seir; not immediately, but as soon as it might be convenient. This time perhaps never arrived. (St. Augustine, q. 106.)

In Seir; not immediately, but as soon as it might be convenient. This time perhaps never arrived. (St. Augustine, q. 106.)

Haydock: Gen 33:18 - The town The town of Salem, which was the first town of Chanaan that he came near after his return. It was afterwards called Sichem, and Sichar, John iv. 5, ...

The town of Salem, which was the first town of Chanaan that he came near after his return. It was afterwards called Sichem, and Sichar, John iv. 5, and Naplosa. Salim, mentioned John iii. 23, was probably more to the east. Some translate, "He came quite sound to the city of Sichem;" where, Demetrius says, he dwelt ten years, Eusebius, præp. ix. 21, having stopped at Socoth six months. (Calmet) ---

This seems very probable, as Dina met with her misfortune a little before he left the country; and as she was six years old when she came from Haran, she would be about 15 when she began to go a visiting, &c., chap. xxxiv. 1. (Haydock)

Haydock: Gen 33:19 - Lambs Lambs. Hebrew, Kossite, or Kesita, a word which occurs also, Josue xxvi. 32, and Job xlii. 11; and may signify lambs, or a species of money, marked ...

Lambs. Hebrew, Kossite, or Kesita, a word which occurs also, Josue xxvi. 32, and Job xlii. 11; and may signify lambs, or a species of money, marked perhaps with their figure. It may also denote pearls, coral, a vessel, or purse of good money. St. Stephen, Acts vii. 19, mentions the price of money. But he probably speaks of the bargain made by Abraham with Ephron, son of Heth, for which some have substituted Hemor, the son of Sichem. Kista in the Chaldean means a vessel or measure; and we learn from Herodotus iii. 130, that the Persians were accustomed to keep their money in this manner. In the Chaldean, Syriac, and Arabic languages, there are words derived from the same root as Kesita, which mean purity, perfection; and thus what Jacob gave was good current money; (Calmet) or such things as we received among merchants.

Haydock: Gen 33:20 - The most The most, &c. El Elohe Yisrael. By this name he dignified the altar, consecrating his field and all his possessions to God, and acknowledging that ...

The most, &c. El Elohe Yisrael. By this name he dignified the altar, consecrating his field and all his possessions to God, and acknowledging that all was his gift. (Haydock)

Gill: Gen 33:1 - And Jacob lifted up his eyes, and looked // and, behold, Esau came, and with him four hundred men // and he divided the children unto Leah, and unto Rachel, and unto the two handmaids And Jacob lifted up his eyes, and looked,.... After he had passed over the brook, and was come to his wives and children; which was done either accide...

And Jacob lifted up his eyes, and looked,.... After he had passed over the brook, and was come to his wives and children; which was done either accidentally or on purpose, to see if he could espy his brother coming: some think this denotes his cheerfulness and courage, and that he was now not distressed and dejected, as he had been before:

and, behold, Esau came, and with him four hundred men; see Gen 32:6,

and he divided the children unto Leah, and unto Rachel, and unto the two handmaids; some think he made four divisions of them; Leah and her children, Rachel and her son, Bilhah and hers, and Zilpah and hers: but others are of opinion there were but three: the two handmaids and their children in one division, Leah and her children in another, and Rachel and her son in the third; which seems to be confirmed in Gen 33:2, though the word for "divide" signifies to halve or divide into two parts; according to which, the division then must be of the two wives and their children in one company, and of the two handmaids and theirs in the other: and this Jacob did partly for decency and partly for safety.

Gill: Gen 33:2 - And he put the handmaids and their children foremost // and Leah and her children after // and Rachel and Joseph hindermost And he put the handmaids and their children foremost,.... In the first division, as being less honourable and less beloved by him: and Leah and her...

And he put the handmaids and their children foremost,.... In the first division, as being less honourable and less beloved by him:

and Leah and her children after; still according to the degree of honour and affection due unto them; Leah being a wife that was imposed and forced upon him:

and Rachel and Joseph hindermost; being most beloved by him, and therefore most careful of them; Rachel being his principal and lawful wife, and who had the greatest share in his affection, and Joseph his only child by her.

Gill: Gen 33:3 - And he passed over before them // and bowed himself to the ground seven times // until he came near to his brother And he passed over before them,.... At the head of them, as the master of the family, exposing himself to the greatest danger for them, and in order t...

And he passed over before them,.... At the head of them, as the master of the family, exposing himself to the greatest danger for them, and in order to protect and defend them in the best manner he could, or to endeavour to soften the mind of his brother by an address, should there be any occasion for it:

and bowed himself to the ground seven times; in a civil way, as was the manner in the eastern countries towards great personages; and this he did to Esau as being his elder brother, and as superior to him in grandeur and wealth, being lord of a considerable country; and at the same time religious adoration might be made to God; while he thus bowed to the ground, his heart might be going up to God in prayer, that he would appear for him at this instant, and deliver him and his family from perishing by his brother; and so the Targum of Jonathan introduces this clause,"praying, and asking mercies of the Lord, and bowed, &c.''seven times, perhaps, may not design an exact number, but that he bowed many times as he came along:

until he came near to his brother; he kept bowing all the way he came until they were within a small space of one another.

Gill: Gen 33:4 - And Esau ran to meet him // and embraced him // and fell on his neck // and kissed him // and they wept And Esau ran to meet him,.... If he rode on any creature, which is likely, he alighted from it on sight of his brother Jacob, and to express his joy o...

And Esau ran to meet him,.... If he rode on any creature, which is likely, he alighted from it on sight of his brother Jacob, and to express his joy on that occasion, and affection for him, made all the haste he could to meet him, as did the father of the prodigal, Luk 15:20,

and embraced him; in his arms, with the greatest respect and tenderness:

and fell on his neck; laid his head on his neck, where it remained for a while, not being able to lift it up, and speak unto him; the word is in the dual number, and signifies, as Ben Melech thinks, the two sides of the neck, the right and the left; and he might lay his head first on one side, and then on the other, to show the greatness of his affection:

and kissed him; in token of the same: there are three pricks over this word in the original more than ordinary, directing the attention of the reader to it, as something wonderful and worthy of observation: the Jewish writers n are divided about it; some think that this points at the insincerity of Esau in kissing his brother when he hated him; others, on the contrary, to his sincerity and heartiness in it, and which was matter of admiration, that he who laid up hatred in his heart against his brother, and had bore him a grudge for so many years, and it may be came out now, with an intention to destroy him, should have his heart so turned toward him, as to behave in this affectionate manner, which must be owing to the power of God working upon his heart, changing his mind, and making him thus soft, flexible, and compassionate; and to Jacob's humble submission to him, subservient to divine Providence as a means; and thus as he before had power with God in prayer on this same account, the effect of which he now perceived, so he had power with men, with his brother, as it was intimated to him he should:

and they wept; they "both" wept, as the Septuagint version adds, both Jacob and Esau, for joy at the sight of each other, and both seriously; and especially there can be no doubt of Jacob, who must be glad of this reconciliation, if it was only outward, since hereby his life, and the lives of his wives and children, would be spared.

Gill: Gen 33:5 - And he lift up his eyes, and saw the women and children // and said, who are those with thee // and he said, the children which God hath graciously given thy servant And he lift up his eyes, and saw the women and children,.... After the salutation had passed between him and his brother Jacob, he looked, and saw beh...

And he lift up his eyes, and saw the women and children,.... After the salutation had passed between him and his brother Jacob, he looked, and saw behind him women and children, Jacob's two wives and his two handmaids, and twelve children he had by them:

and said, who are those with thee? who do those women and children belong to that follow thee? for Jacob had made no mention of his wives and children, when he sent his messengers to him, Gen 32:5; and therefore Esau might very well ask this question, which Jacob replied to:

and he said, the children which God hath graciously given thy servant; he speaks of his children as gifts of God, and as instances and pledges of his favour and good will to him, which he thankfully acknowledges; and at the same time speaks very respectfully to his brother, and in great condescension and humility owns himself his servant, but says nothing of his wives; not that he was ashamed, as Abarbinel suggests, that he should have four wives, when his brother, who had less regard for religion, had but three; but he mentions his children as being near kin to Esau, and by whom he might conclude who the women were, and of whom also he might give a particular account, though the Scripture is silent about it; since Leah and Rachel were his own first cousins, Gen 29:10; and who they were no doubt he told him, as they came to pay their respects to him, as follows.

Gill: Gen 33:6 - Then the handmaids came near, they and their children // and they bowed themselves Then the handmaids came near, they and their children,.... Being foremost, and next to, Jacob, as Bilhah and her two sons, Dan and Naphtali, and Zilpa...

Then the handmaids came near, they and their children,.... Being foremost, and next to, Jacob, as Bilhah and her two sons, Dan and Naphtali, and Zilpah and her two sons, Gad and Asher:

and they bowed themselves; in token of respect to Esau, as Jacob had done before them, and set them an example, and no doubt instructed them to do it.

Gill: Gen 33:7 - And Leah also with her children came near, and bowed themselves // and after came Joseph near and Rachel, and they bowed themselves And Leah also with her children came near, and bowed themselves,.... Who were in the next division or company; their children were seven, Reuben, Sime...

And Leah also with her children came near, and bowed themselves,.... Who were in the next division or company; their children were seven, Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah, six sons and one daughter:

and after came Joseph near and Rachel, and they bowed themselves; it is observed that Joseph is mentioned before his mother; it may be, because they might put him before her in the procession, for greater safety; or she might present him to Esau, being a child of little more than six years of age, and teach him how to make his obeisance to him, which she also did herself.

Gill: Gen 33:8 - And he said, what meanest thou by all this drove which I met // and he said, these are to find grace in the sight of my lord And he said, what meanest thou by all this drove which I met?.... Not as being ignorant of the design of it; for no doubt the several drovers, accord...

And he said, what meanest thou by all this drove which I met?.... Not as being ignorant of the design of it; for no doubt the several drovers, according to their instructions from Jacob, had acquainted him with it; but he chose not to take the present on what they said, but was willing to have it from Jacob's own mouth, and that he might have the opportunity of refusing it:

and he said, these are to find grace in the sight of my lord; to gain his favour and good will; and which, as it was a token of Jacob's good will to him, so, by his acceptance of it, he would know that he bore the same to him also. It was usual in the eastern countries to carry presents to friends, and especially to great men, whenever visits were paid, as all travellers in general testify to be still the usage in those parts, to this day.

Gill: Gen 33:9 - And Esau said, I have enough, my brother // keep that thou hast unto thyself And Esau said, I have enough, my brother,.... Or "I have much" o, and stand in no need of this present, or have much more than thou hast: keep that...

And Esau said, I have enough, my brother,.... Or "I have much" o, and stand in no need of this present, or have much more than thou hast:

keep that thou hast unto thyself; for the use of himself and family, which is large; in this Esau showed himself not only not a covetous man, but that he was truly reconciled to his brother, and needed not anything from him, to make up the difference between them.

Gill: Gen 33:10 - And Jacob said, nay, I pray thee // if now I have found grace in thy sight, then receive my present at my hand // for therefore I have seen thy face, as though I had seen the face of God // and thou wast pleased with me And Jacob said, nay, I pray thee,.... Do not say so, as the Targum of Jonathan supplies it, or do not refuse my present: if now I have found grace ...

And Jacob said, nay, I pray thee,.... Do not say so, as the Targum of Jonathan supplies it, or do not refuse my present:

if now I have found grace in thy sight, then receive my present at my hand; signifying, that the acceptance of his present would be a token to him, and give him full satisfaction that he bore a good will to him, and did not retain anger and resentment against him:

for therefore I have seen thy face, as though I had seen the face of God; or of princes, as Onkelos, as the face of some great personage, as he was; or as the face of an angel, very pleasant and lovely; or as the face of God himself, he observing the love and favour of God to him, in working upon the heart of Esau, and causing him to carry it so lovingly to him; wherefore for this reason receive it, because I have had such an agreeable sight of thee:

and thou wast pleased with me; accepted of me, and kindly received me:

Gill: Gen 33:11 - Take, I pray thee, my blessing that is brought to thee // because God hath dealt graciously with me // and because I have enough // and he urged him, and he took it Take, I pray thee, my blessing that is brought to thee,.... The present he had sent him, now carrying home to his house, which was a part of what God ...

Take, I pray thee, my blessing that is brought to thee,.... The present he had sent him, now carrying home to his house, which was a part of what God had blessed Jacob with; and which he from a beneficent generous spirit gave his brother, wishing the blessing of God to go along with it; it was an insinuation, and so he would have it taken, that he wished him all happiness and prosperity:

because God hath dealt graciously with me; in giving him so much substance, and now in giving him so much favour in the sight of Esau, whom he dreaded:

and because I have enough; a sufficiency of all good things, being thoroughly contented with his state and circumstance; or "I have all things" p, all kind of good things, everything that was necessary for him; the expression is stronger than Esau's; and indeed Jacob had besides a large share of temporal mercies, all spiritual ones; God was his covenant God and Father, Christ was his Redeemer, the Spirit his sanctifier; he had all grace bestowed on him, and was an heir of glory:

and he urged him, and he took it: being pressing on him, or importunate with him, he accepted of his present.

Gill: Gen 33:12 - And he said, let us take our journey, and let us go // and I will go before thee And he said, let us take our journey, and let us go,.... To Seir, where Esau lived, and whither he invited Jacob to stop a while, and refresh himself ...

And he said, let us take our journey, and let us go,.... To Seir, where Esau lived, and whither he invited Jacob to stop a while, and refresh himself and his family:

and I will go before thee; to show him the way to his palace, and to protect him on the road from all dangers; or "besides thee" q, alongside of him, keeping equal pace with him, thereby showing great honour and respect, as well as in order to converse with him as they, travelled.

Gill: Gen 33:13 - And he said unto him, my lord knoweth the children are tender // and the flocks and herds with young are with me // and if men should overdrive them one day, all the flock will die And he said unto him, my lord knoweth the children are tender,.... The eldest being but thirteen years of age, and the youngest about six; and Esau m...

And he said unto him, my lord knoweth the children are tender,.... The eldest being but thirteen years of age, and the youngest about six; and Esau might easily perceive by their stature that they were young and tender, and not able to bear either riding or walking very fast:

and the flocks and herds with young are with me; or "upon me" r; the charge of them was upon him, it was incumbent on him to take care of them, and especially in the circumstances in which they were, being big with young, both sheep and kine; or "suckling", giving milk to their young, as the Targums of Onkelos and Jonathan, and so having lambs and calves, some of them perhaps just yeaned and calved, they required more attendance and greater care in driving them, not being able to travel far in a day:

and if men should overdrive them one day, all the flock will die; if he, and the servants under him, should push them on too fast, beyond their strength, even but one day, all in the above circumstances would be in danger of being lost through overmuch fatigue and weariness.

Gill: Gen 33:14 - Let my lord, I pray thee, pass over before his servant // and I will lead on softly // according as the cattle that goeth before me, and the children be able to endure // until I come unto my lord unto Seir Let my lord, I pray thee, pass over before his servant,.... He desired in a very respectable manner that he would not keep his pace in complaisance to...

Let my lord, I pray thee, pass over before his servant,.... He desired in a very respectable manner that he would not keep his pace in complaisance to him, but proceed on in his journey, and go on with his men, and he with his family and flocks would follow after as fast as he could, and their circumstances would admit of:

and I will lead on softly; slowly, gently, easily, step by step:

according as the cattle that goeth before me, and the children be able to endure; or "according to the foot" s of them; of the cattle, whom he calls the "work" t, because his business lay in the care of them, and these were the chief of his substance; and of the children, as the feet of each of them were able to travel; or because of them, for the sake of them, as Aben Ezra, consulting their strength, he proposed to move on gently, like both a wise, careful, and tender father of his family, and shepherd of his flock:

until I come unto my lord unto Seir; whither, no doubt, he intended to come when he parted with Esau; but for reasons which after appeared to him he declined it: or more probably he did go thither then, or quickly after; though the Scripture makes no mention of it, he might go with some of his servants directly, and send his family, flocks, and herds, under the care of other servants, forward on their journey, and quickly come up to them again; for that he should tell a lie is not likely, nor does he seem to be under any temptation to it: and besides, it would have been dangerous to have disobliged his brother when on his borders, who could easily have come upon him again with four hundred men, and picked a quarrel with him for breach of promise, and destroyed him and his at once.

Gill: Gen 33:15 - And Esau said, let me now leave with thee some of the folk that are with me // and he said, what needeth it // let me find grace in the sight of my lord And Esau said, let me now leave with thee some of the folk that are with me,.... To show him the way, and guard him on the road, and he appear the m...

And Esau said, let me now leave with thee some of the folk that are with me,.... To show him the way, and guard him on the road, and he appear the more honourable when he entered into Seir:

and he said, what needeth it? Jacob saw not the necessity of it; he knew the direct way very probably; he thought himself in no danger, since he was at peace with Esau, and he did not affect the grandeur of an equipage:

let me find grace in the sight of my lord; having his favour and good will, that was enough for him; and among the rest of the favours he received from him, he begged this might be added, that he might be excused retaining any of his retinue with him.

Gill: Gen 33:16 - So Esau returned that day on his way unto Seir. So Esau returned that day on his way unto Seir. Took his leave of Jacob the same day he met him, and proceeded on in his journey towards Seir; whether...

So Esau returned that day on his way unto Seir. Took his leave of Jacob the same day he met him, and proceeded on in his journey towards Seir; whether he arrived there the same day is not certain, probably it was more than a day's journey.

Gill: Gen 33:17 - And Jacob journeyed to Succoth // and built him an house, and made booths for his cattle // therefore the name of the place is called Succoth And Jacob journeyed to Succoth,.... Perhaps after he had been at Seir, and stayed there some little time. Succoth was on the other side of Jordan, so ...

And Jacob journeyed to Succoth,.... Perhaps after he had been at Seir, and stayed there some little time. Succoth was on the other side of Jordan, so called by anticipation, for it had its name from what follows; as yet there was no city built here, or at least of this name; afterwards there was, it lay in a valley, and belonged to Sihon king of Heshbon, and was given to the tribe of Gad, Jos 13:27; it is mentioned along with Penuel, and was not far from it, Jdg 8:8. It is said to be but two miles distant from it u, but one would think it should be more:

and built him an house, and made booths for his cattle; an house for himself and family, and booths or tents for his servants or shepherds, and for the cattle they had the care of, some for one, and some for the other. This he did with an intention to stay some time here, as it should seem; and the Targum of Jonathan says he continued here a whole year, and Jarchi eighteen months, a winter and two summers; but this is all uncertain:

therefore the name of the place is called Succoth; from the booths or tents built here, which this word signifies.

Gill: Gen 33:18 - And Jacob came to Shalem, a city of Shechem // which is in the land of Canaan // when he came from Padanaram // and pitched his tent before the city And Jacob came to Shalem, a city of Shechem,.... Not Salem, of which Melchizedek was king, much less Jerusalem, for it was forty miles from it w; more...

And Jacob came to Shalem, a city of Shechem,.... Not Salem, of which Melchizedek was king, much less Jerusalem, for it was forty miles from it w; more likely Salim near Aenon, where John was baptizing, Joh 3:23; though it perhaps is the same with Shechem; for the words may be read, he "came to Shalem, the city Shechem", a city which Hamor had built, and called by the name of his son Shechem, the same with Sychar, Joh 4:5; this was on this side Jordan, and therefore Jacob must have passed over that river, though no mention is made of it; it is said to be about eight miles from Succoth x: though some think Shalem is not the name of a place, but an appellative, and to be rendered "safe and sound", or "whole"; and so the Jewish y writers generally understand it of his coming in peace, health, and safety:

which is in the land of Canaan; it belonged to that tribe of the Canaanites called Hivites; for Hamor, the father of Shechem, from whom it had its name, was an Hivite, Gen 34:2, so that Jacob was now got into the land of Canaan, his own country, and where his kindred dwelt:

when he came from Padanaram; from Mesopotamia, from Haran there; Shechem was the first place in the land of Canaan he came to, when he came from thence, and whither he came in the greatest safety, he himself, wives, children, and servants, in good health, without any loss of any of his cattle and substance; and without any ill thing befalling: him all the way thither, being delivered from Laban and Esau, and from every danger, and from every enemy: and to signify this is this clause added, which may seem otherwise superfluous:

and pitched his tent before the city; the city of Shechem, not in it, but near it.

Gill: Gen 33:19 - And he bought a parcel of a field // where he had spread his tent // at the hand of the children of Hamor // for an hundred pieces of money And he bought a parcel of a field,.... Not the whole, but a part of it; this he did, though he was heir of the whole country, because, as yet, the tim...

And he bought a parcel of a field,.... Not the whole, but a part of it; this he did, though he was heir of the whole country, because, as yet, the time was not come for him or his to take possession of it:

where he had spread his tent; the ground that it stood upon, and what was adjoining to it, for the use of his cattle: this he bought

at the hand of the children of Hamor; of some one of them, in whose possession it was, and perhaps with the consent of the rest, and before them, as witnesses:

for an hundred pieces of money; Onkelos, the Septuagint, Vulgate Latin, Samaritan, Syriac, and Arabic versions render it a hundred lambs or sheep, cattle being used to be given in exchange for things in trade and commerce; but as money was in use before the times of Jacob, and Stephen expresses it as a "sum of money", Act 7:16; and this best agrees with the use of the word in Job 42:11, the only place besides this, excepting Jos 24:32, in which it is used, it seems best so to interpret it here; and the pieces of money might be such as were of the value of a lamb or sheep, or rather had the figure of one impressed upon them. Laban, from whom Jacob might have them, or his neighbours, and also Jacob himself, being shepherds, might choose thus to impress their money; but the exact value of these pieces cannot be ascertained: the Jewish writers generally interpret them of a "meah", which was the value of one penny of our money, and twenty of them went to a shekel; so that a hundred of these must make a very small and contemptible sum to purchase a piece of ground with.

Gill: Gen 33:20 - And he erected there an altar // and called it Elelohe-Israel And he erected there an altar,.... To offer sacrifice upon to God, by way of thanksgiving, for the many mercies he had received since he went out of t...

And he erected there an altar,.... To offer sacrifice upon to God, by way of thanksgiving, for the many mercies he had received since he went out of the land of Canaan, whither he was now returned; and especially for his safety in journeying hither from Padanaram, and for deliverance from Laban and Esau, and for all other favours that he and his had been partakers of. And this he also erected for the sake of religious worship, to be continued in his family; he intending to reside here for some time, as appears by the purchase he had made, and as it is certain he did:

and called it Elelohe-Israel: God, the God of Israel; that is, he called the altar the altar of God, who is the God of Israel, who had been his God, his preserver and protector; and had lately given him the name of Israel, and had made good what answered to it, and was designed by it, that as he had had power with God, and prevailed, so he should with man; and as a memorial of all these favours and mercies, he erected this altar, and devoted it to God and his service, and called it by this name: or "he called upon God, the God of Israel", as the Septuagint and Vulgate Latin versions; he prayed unto him at the time he offered sacrifice on the altar, and gave him praise for all the great and good things he had done for him. Jacob must have stayed at Succoth, and at this place, many years, especially at the latter; since, when he came into those parts, Dinah was a child of little more than six years of age, and Simeon and Levi were very young, not above eleven or twelve years of age; and yet, before he left Shechem, Dinah was marriageable, and Simeon and Levi were grown strong and able bodied men, and did a most strange exploit in slaying all the males in Shechem, as recorded in the next chapter.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Gen 33:1 Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the na...

NET Notes: Gen 33:2 This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must h...

NET Notes: Gen 33:3 Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal c...

NET Notes: Gen 33:5 The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

NET Notes: Gen 33:6 Heb “and the female servants drew near, they and their children and they bowed down.”

NET Notes: Gen 33:8 Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

NET Notes: Gen 33:10 This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

NET Notes: Gen 33:11 Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jaco...

NET Notes: Gen 33:12 Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going...

NET Notes: Gen 33:13 Heb “and the sheep and the cattle nursing [are] upon me.”

NET Notes: Gen 33:14 Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

NET Notes: Gen 33:15 Heb “I am finding favor in the eyes of my lord.”

NET Notes: Gen 33:16 Heb “returned on his way.”

NET Notes: Gen 33:17 The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

NET Notes: Gen 33:18 Heb “in front of.”

NET Notes: Gen 33:19 The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, bu...

NET Notes: Gen 33:20 Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as...

Geneva Bible: Gen 33:1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he ( a ) divided the children unto Leah, and unto...

Geneva Bible: Gen 33:3 And he passed over before them, and ( b ) bowed himself to the ground seven times, until he came near to his brother. ( b ) By this gesture he partly...

Geneva Bible: Gen 33:6 Then the handmaidens came near, they and their children, and they ( c ) bowed themselves. ( c ) Jacob and his family are the image of the Church unde...

Geneva Bible: Gen 33:10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore ( d ) I have seen thy face...

Geneva Bible: Gen 33:14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be ab...

Geneva Bible: Gen 33:20 And he erected there an altar, and called ( g ) it Elelohe-Israel. ( g ) He calls the sign, the thing which it signifies, in token that God had might...

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Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Gen 33:1-16 - --Jacob, having by prayer committed his case to God, went on his way. Come what will, nothing can come amiss to him whose heart is fixed, trusting in Go...

MHCC: Gen 33:17-20 - --Jacob did not content himself with words of thanks for God's favour to him, but gave real thanks. Also he kept up religion, and the worship of God in ...

Matthew Henry: Gen 33:1-4 - -- Here, I. Jacob discovered Esau's approach, Gen 33:1. Some think that his lifting up his eyes denotes his cheerfulness and confidence, in opposition ...

Matthew Henry: Gen 33:5-15 - -- We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarr...

Matthew Henry: Gen 33:16-20 - -- Here, 1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country (Gen 33:16), he comes to a place wher...

Keil-Delitzsch: Gen 33:1-4 - -- Meeting with Esau. - As Jacob went forward, he saw Esau coming to meet him with his 400 mean. He then arranged his wives and children in such a mann...

Keil-Delitzsch: Gen 33:5-7 - -- When his eyes fell upon the women and children, he inquired respecting them, " Whom hast thou here? "And Jacob replied, "The children with whom Eloh...

Keil-Delitzsch: Gen 33:8-9 - -- And he said, These are to find grace in the sight of my lord. Esau then inquired about the camp that had met him, i.e., the presents of cattle tha...

Keil-Delitzsch: Gen 33:10 - -- " For therefore, "sc., to be able to offer thee this present, "have I come to see thy face, as man seeth the face of God, and thou hast received me ...

Keil-Delitzsch: Gen 33:11 - -- Blessing: i.e., the present, expressive of his desire to bless, as in 1Sa 25:27; 1Sa 30:26. הבאת : for הבאה , as in Deu 31:29; Isa 7:14, e...

Keil-Delitzsch: Gen 33:12-15 - -- Lastly, Esau proposed to accompany Jacob on his journey. But Jacob politely declined not only his own company, but also the escort, which Esau after...

Keil-Delitzsch: Gen 33:16-17 - -- Esau set off the same day for Mount Seir, whilst Jacob proceeded to Succoth, where he built himself a house and made succoth for his flocks, i.e., ...

Keil-Delitzsch: Gen 33:18-20 - -- From Succoth, Jacob crossed a ford of the Jordan, and "came in safety to the city of Sichem in the land of Canaan." שׁלם is not a proper name me...

Constable: Gen 11:27--Exo 1:1 - --II. PATRIARCHAL NARRATIVES 11:27--50:26 One of the significant changes in the emphasis that occurs at this point...

Constable: Gen 25:19--36:1 - --C. What became of Isaac 25:19-35:29 A new toledot begins with 25:19. Its theme is "the acquisition of th...

Constable: Gen 33:1-20 - --13. Jacob's meeting with Esau and his return to Canaan ch. 33 Jacob was ready to sacrifice part of his family expecting Esau to attack him, and he app...

Guzik: Gen 33:1-20 - The Meeting of Jacob and Esau Genesis 33 - The Meeting of Jacob and Esau A. Esau's warm welcome. 1. (1-2) Jacob's careful preparations. Now Jacob lifted his eyes and looked, an...

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Tafsiran/Catatan -- Lainnya

Bible Query: Gen 33:18-19 Q: In Gen 33:18-19 and Josh 24:32, did Jacob purchase the land at Shechem, or did Abraham purchase it as Acts 7:15-16 and Gen 23:16-20 say? A: Abrah...

Bible Query: Gen 33:18-19 Q: In Gen 33:18-19 what else do we know about the city of Shechem? A: Though the city was in ruins in Abraham’s time, the site of the city was know...

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Pendahuluan / Garis Besar

JFB: Genesis (Pendahuluan Kitab) GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gi...

JFB: Genesis (Garis Besar) THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2) THE FIRST DAY. (Gen 1:3-5) SECOND DAY. (Gen 1:6-8) THIRD DAY. (Gen 1:9-13) FOURTH DAY. (Gen 1:14-19) FI...

TSK: Genesis (Pendahuluan Kitab) The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of e...

TSK: Genesis 33 (Pendahuluan Pasal) Overview Gen 33:1, Jacob and Esau’s meeting; and Esau’s departure; Gen 33:17, Jacob comes to Succoth; Gen 33:18, At Shalem he buys a field, an...

Poole: Genesis 33 (Pendahuluan Pasal) CHAPTER 33 Jacob sets his wives and children in the order they shall travel, Gen 33:1,2 . Meets his brother; his obeisance to him, Gen 33:3 . Esau ...

MHCC: Genesis (Pendahuluan Kitab) Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of ...

MHCC: Genesis 33 (Pendahuluan Pasal) (v. 1-16) The friendly meeting of Jacob and Esau. (Gen 33:17-20) Jacob comes to Succoth and Shalem, He builds an altar.

Matthew Henry: Genesis (Pendahuluan Kitab) An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis We have now before us the holy Bible, or book, for so bible ...

Matthew Henry: Genesis 33 (Pendahuluan Pasal) We read, in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too, and how his brother Esau ...

Constable: Genesis (Pendahuluan Kitab) Introduction Title Each book of the Pentateuch (the first five books of the Old Testam...

Constable: Genesis (Garis Besar) Outline The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad m...

Constable: Genesis Bibliography Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Hey...

Haydock: Genesis (Pendahuluan Kitab) THE BOOK OF GENESIS. INTRODUCTION. The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written li...

Gill: Genesis (Pendahuluan Kitab) INTRODUCTION TO GENESIS This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in...

Gill: Genesis 33 (Pendahuluan Pasal) INTRODUCTION TO GENESIS 33 In this chapter we find Esau meeting Jacob in a friendly manner, contrary to his fears and expectation, having set his f...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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