Kejadian 33:1-20
Konteks33:1 Jacob looked up 1 and saw that Esau was coming 2 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. 3 33:3 But Jacob 4 himself went on ahead of them, and he bowed toward the ground seven times as he approached 5 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 6 looked up 7 and saw the women and the children, he asked, “Who are these people with you?” Jacob 8 replied, “The children whom God has graciously given 9 your servant.” 33:6 The female servants came forward with their children and bowed down. 10 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 11 then asked, “What did you intend 12 by sending all these herds to meet me?” 13 Jacob 14 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. 15 “If I have found favor in your sight, accept 16 my gift from my hand. Now that I have seen your face and you have accepted me, 17 it is as if I have seen the face of God. 18 33:11 Please take my present 19 that was brought to you, for God has been generous 20 to me and I have all I need.” 21 When Jacob urged him, he took it. 22
33:12 Then Esau 23 said, “Let’s be on our way! 24 I will go in front of you.” 33:13 But Jacob 25 said to him, “My lord knows that the children are young, 26 and that I have to look after the sheep and cattle that are nursing their young. 27 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, 28 until I come to my lord at Seir.”
33:15 So Esau said, “Let me leave some of my men with you.” 29 “Why do that?” Jacob replied. 30 “My lord has already been kind enough to me.” 31
33:16 So that same day Esau made his way back 32 to Seir. 33:17 But 33 Jacob traveled to Succoth 34 where he built himself a house and made shelters for his livestock. That is why the place was called 35 Succoth. 36
33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near 37 the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it 38 from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 39 33:20 There he set up an altar and called it “The God of Israel is God.” 40
Kejadian 18:10
Konteks18:10 One of them 41 said, “I will surely return 42 to you when the season comes round again, 43 and your wife Sarah will have a son!” 44 (Now Sarah was listening at the entrance to the tent, not far behind him. 45
Kejadian 1:3
Konteks1:3 God said, 46 “Let there be 47 light.” 48 And there was light!
Ulangan 33:26
Konteks33:26 There is no one like God, O Jeshurun, 49
who rides through the sky 50 to help you,
on the clouds in majesty.
Yesaya 19:1
Konteks19:1 Here is a message about Egypt:
Look, the Lord rides on a swift-moving cloud
and approaches Egypt.
The idols of Egypt tremble before him;
the Egyptians lose their courage. 51
[33:1] 1 tn Heb “and Jacob lifted up his eyes.”
[33:1] 2 tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
[33:2] 3 sn 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 have been painful to the family to see that they were expendable.
[33:3] 4 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:3] 5 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.
[33:5] 6 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:5] 7 tn Heb “lifted up his eyes.”
[33:5] 8 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:5] 9 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
[33:6] 10 tn Heb “and the female servants drew near, they and their children and they bowed down.”
[33:8] 11 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:8] 12 tn Heb “Who to you?”
[33:8] 13 tn Heb “all this camp which I met.”
[33:8] 14 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:10] 15 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
[33:10] 16 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
[33:10] 17 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
[33:10] 18 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”
[33:10] sn 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.
[33:11] 19 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
[33:11] 20 tn Or “gracious,” but in the specific sense of prosperity.
[33:11] 22 tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.
[33:12] 23 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:12] 24 tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”
[33:13] 25 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[33:13] 27 tn Heb “and the sheep and the cattle nursing [are] upon me.”
[33:14] 28 tn 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.”
[33:15] 29 tn The cohortative verbal form here indicates a polite offer of help.
[33:15] 30 tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[33:15] 31 tn Heb “I am finding favor in the eyes of my lord.”
[33:16] 32 tn Heb “returned on his way.”
[33:17] 33 tn The disjunctive clause contrasts Jacob’s action with Esau’s.
[33:17] 34 sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
[33:17] 35 tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
[33:17] 36 sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.
[33:18] 37 tn Heb “in front of.”
[33:19] 38 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
[33:19] 39 tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).
[33:20] 40 tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.
[18:10] 41 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 42 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
[18:10] 43 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 44 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 45 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[1:3] 46 tn The prefixed verb form with the vav (ו) consecutive introduces the narrative sequence. Ten times in the chapter the decree of God in creation will be so expressed. For the power of the divine word in creation, see Ps 33:9, John 1:1-3, 1 Cor 8:6, and Col 1:16.
[1:3] sn God said. By speaking, God brings the world into existence. The efficacious nature of the word of the
[1:3] 47 tn “Let there be” is the short jussive form of the verb “to be”; the following expression “and there was” is the short preterite form of the same verb. As such, יְהִי (yÿhi) and וַיְהִי (vayÿhi) form a profound wordplay to express both the calling into existence and the complete fulfillment of the divine word.
[1:3] 48 sn Light. The Hebrew word simply means “light,” but it is used often in scripture to convey the ideas of salvation, joy, knowledge, righteousness, and life. In this context one cannot ignore those connotations, for it is the antithesis of the darkness. The first thing God does is correct the darkness; without the light there is only chaos.
[33:26] 49 sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.
[33:26] 50 tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.
