Kejadian 25:21-26
Konteks25:21 Isaac prayed to 1 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 2 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 3 So she asked the Lord, 4 25:23 and the Lord said to her,
“Two nations 5 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 6 there were 7 twins in her womb. 25:25 The first came out reddish 8 all over, 9 like a hairy 10 garment, so they named him Esau. 11 25:26 When his brother came out with 12 his hand clutching Esau’s heel, they named him Jacob. 13 Isaac was sixty years old 14 when they were born.
Kejadian 27:1-41
Konteks27:1 When 15 Isaac was old and his eyes were so weak that he was almost blind, 16 he called his older 17 son Esau and said to him, “My son!” “Here I am!” Esau 18 replied. 27:2 Isaac 19 said, “Since 20 I am so old, I could die at any time. 21 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 22 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 23 I will eat it so that I may bless you 24 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 25 When Esau went out to the open fields to hunt down some wild game and bring it back, 26 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 27 it and bless you 28 in the presence of the Lord 29 before I die.’ 27:8 Now then, my son, do 30 exactly what I tell you! 31 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 32 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 33 it to your father. Thus he will eat it 34 and 35 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 36 27:12 My father may touch me! Then he’ll think I’m mocking him 37 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 38 my son! Just obey me! 39 Go and get them for me!”
27:14 So he went and got the goats 40 and brought them to his mother. She 41 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 42 on his hands 43 and the smooth part of his neck. 27:17 Then she handed 44 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 45 replied, “Here I am. Which are you, my son?” 46 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 47 and eat some of my wild game so that you can bless me.” 48 27:20 But Isaac asked his son, “How in the world 49 did you find it so quickly, 50 my son?” “Because the Lord your God brought it to me,” 51 he replied. 52 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 53 my son, and know for certain if you really are my son Esau.” 54 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 55 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 56 replied. 27:25 Isaac 57 said, “Bring some of the wild game for me to eat, my son. 58 Then I will bless you.” 59 So Jacob 60 brought it to him, and he ate it. He also brought him wine, and Isaac 61 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 62 went over and kissed him. When Isaac caught the scent 63 of his clothing, he blessed him, saying,
“Yes, 64 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 65
and the richness 66 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 67 lord 68 over your brothers,
and the sons of your mother will bow down to you. 69
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 70 his father’s 71 presence, when his brother Esau returned from the hunt. 72 27:31 He also prepared some tasty food and brought it to his father. Esau 73 said to him, “My father, get up 74 and eat some of your son’s wild game. Then you can bless me.” 75 27:32 His father Isaac asked, 76 “Who are you?” “I am your firstborn son,” 77 he replied, “Esau!” 27:33 Isaac began to shake violently 78 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 79 He will indeed be blessed!”
27:34 When Esau heard 80 his father’s words, he wailed loudly and bitterly. 81 He said to his father, “Bless me too, my father!” 27:35 But Isaac 82 replied, “Your brother came in here deceitfully and took away 83 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 84 He has tripped me up 85 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 86 Then Esau wept loudly. 87
27:39 So his father Isaac said to him,
“Indeed, 88 your home will be
away from the richness 89 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 90
27:41 So Esau hated 91 Jacob because of the blessing his father had given to his brother. 92 Esau said privately, 93 “The time 94 of mourning for my father is near; then I will kill 95 my brother Jacob!”
Kejadian 32:3--33:16
Konteks32:3 Jacob sent messengers on ahead 96 to his brother Esau in the land of Seir, the region 97 of Edom. 32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant 98 Jacob says: I have been staying with Laban until now. 32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent 99 this message 100 to inform my lord, so that I may find favor in your sight.’”
32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.” 32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” 101 he thought, 102 “then the other camp will be able to escape.” 103
32:9 Then Jacob prayed, 104 “O God of my father Abraham, God of my father Isaac, O Lord, you said 105 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 106 32:10 I am not worthy of all the faithful love 107 you have shown 108 your servant. With only my walking stick 109 I crossed the Jordan, 110 but now I have become two camps. 32:11 Rescue me, 111 I pray, from the hand 112 of my brother Esau, 113 for I am afraid he will come 114 and attack me, as well as the mothers with their children. 115 32:12 But you 116 said, ‘I will certainly make you prosper 117 and will make 118 your descendants like the sand on the seashore, too numerous to count.’” 119
32:13 Jacob 120 stayed there that night. Then he sent 121 as a gift 122 to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to 123 his servants, who divided them into herds. 124 He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, 125 “When my brother Esau meets you and asks, ‘To whom do you belong? 126 Where are you going? Whose herds are you driving?’ 127 32:18 then you must say, 128 ‘They belong 129 to your servant Jacob. 130 They have been sent as a gift to my lord Esau. 131 In fact Jacob himself is behind us.’” 132
32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. 133 32:20 You must also say, ‘In fact your servant Jacob is behind us.’” 134 Jacob thought, 135 “I will first appease him 136 by sending a gift ahead of me. 137 After that I will meet him. 138 Perhaps he will accept me.” 139 32:21 So the gifts were sent on ahead of him 140 while he spent that night in the camp. 141
32:22 During the night Jacob quickly took 142 his two wives, his two female servants, and his eleven sons 143 and crossed the ford of the Jabbok. 144 32:23 He took them and sent them across the stream along with all his possessions. 145 32:24 So Jacob was left alone. Then a man 146 wrestled 147 with him until daybreak. 148 32:25 When the man 149 saw that he could not defeat Jacob, 150 he struck 151 the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.
32:26 Then the man 152 said, “Let me go, for the dawn is breaking.” 153 “I will not let you go,” Jacob replied, 154 “unless you bless me.” 155 32:27 The man asked him, 156 “What is your name?” 157 He answered, “Jacob.” 32:28 “No longer will your name be Jacob,” the man told him, 158 “but Israel, 159 because you have fought 160 with God and with men and have prevailed.”
32:29 Then Jacob asked, “Please tell me your name.” 161 “Why 162 do you ask my name?” the man replied. 163 Then he blessed 164 Jacob 165 there. 32:30 So Jacob named the place Peniel, 166 explaining, 167 “Certainly 168 I have seen God face to face 169 and have survived.” 170
32:31 The sun rose 171 over him as he crossed over Penuel, 172 but 173 he was limping because of his hip. 32:32 That is why to this day 174 the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck 175 the socket of Jacob’s hip near the attached sinew.
33:1 Jacob looked up 176 and saw that Esau was coming 177 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. 178 33:3 But Jacob 179 himself went on ahead of them, and he bowed toward the ground seven times as he approached 180 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 181 looked up 182 and saw the women and the children, he asked, “Who are these people with you?” Jacob 183 replied, “The children whom God has graciously given 184 your servant.” 33:6 The female servants came forward with their children and bowed down. 185 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 186 then asked, “What did you intend 187 by sending all these herds to meet me?” 188 Jacob 189 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. 190 “If I have found favor in your sight, accept 191 my gift from my hand. Now that I have seen your face and you have accepted me, 192 it is as if I have seen the face of God. 193 33:11 Please take my present 194 that was brought to you, for God has been generous 195 to me and I have all I need.” 196 When Jacob urged him, he took it. 197
33:12 Then Esau 198 said, “Let’s be on our way! 199 I will go in front of you.” 33:13 But Jacob 200 said to him, “My lord knows that the children are young, 201 and that I have to look after the sheep and cattle that are nursing their young. 202 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, 203 until I come to my lord at Seir.”
33:15 So Esau said, “Let me leave some of my men with you.” 204 “Why do that?” Jacob replied. 205 “My lord has already been kind enough to me.” 206
33:16 So that same day Esau made his way back 207 to Seir.
Kejadian 35:29
Konteks35:29 Then Isaac breathed his last and joined his ancestors. 208 He died an old man who had lived a full life. 209 His sons Esau and Jacob buried him.
[25:21] 1 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
[25:22] 2 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 3 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
[25:22] 4 sn Asked the
[25:23] 5 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
[25:24] 6 tn Heb “And her days were filled to give birth.”
[25:24] 7 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
[25:25] 8 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
[25:25] 9 tn Heb “all of him.”
[25:25] 10 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
[25:25] 11 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
[25:26] 12 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 13 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
[25:26] sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.
[25:26] 14 tn Heb “the son of sixty years.”
[27:1] 15 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
[27:1] 16 tn Heb “and his eyes were weak from seeing.”
[27:1] 17 tn Heb “greater” (in terms of age).
[27:1] 18 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
[27:2] 19 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
[27:2] 20 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
[27:2] 21 tn Heb “I do not know the day of my death.”
[27:3] 22 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
[27:4] 23 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 24 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
[27:5] 25 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
[27:5] 26 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 27 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 28 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 29 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:8] 30 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 31 tn Heb “to that which I am commanding you.”
[27:9] 32 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:10] 33 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
[27:10] 34 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
[27:10] 35 tn Heb “so that.” The conjunction indicates purpose or result.
[27:11] 36 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[27:12] 37 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
[27:13] 38 tn Heb “upon me your curse.”
[27:13] 39 tn Heb “only listen to my voice.”
[27:14] 40 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[27:14] 41 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
[27:16] 42 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
[27:16] 43 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
[27:17] 44 tn Heb “gave…into the hand of.”
[27:18] 45 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 46 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
[27:19] 47 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
[27:19] 48 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
[27:20] 49 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
[27:20] 50 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
[27:20] 51 tn Heb “caused to meet before me.”
[27:20] 52 tn Heb “and he said, ‘Because the
[27:21] 53 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
[27:21] 54 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
[27:23] 55 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
[27:24] 56 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 57 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 58 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 59 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 60 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 61 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 62 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 63 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
[27:28] 65 tn Heb “and from the dew of the sky.”
[27:28] 66 tn Heb “and from the fatness.”
[27:29] 67 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
[27:29] 68 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
[27:29] 69 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
[27:30] 70 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
[27:30] 71 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
[27:30] 72 tn Heb “and Esau his brother came from his hunt.”
[27:31] 73 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
[27:31] 74 tn Or “arise” (i.e., sit up).
[27:31] 75 tn Heb “so that your soul may bless me.”
[27:32] 77 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[27:33] 78 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
[27:33] 79 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
[27:34] 80 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
[27:34] 81 tn Heb “and he yelled [with] a great and bitter yell to excess.”
[27:35] 82 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:35] 83 tn Or “took”; “received.”
[27:36] 84 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
[27:36] 85 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
[27:38] 86 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
[27:38] 87 tn Heb “and Esau lifted his voice and wept.”
[27:39] 89 tn Heb “from the fatness.”
[27:40] 90 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
[27:41] 91 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
[27:41] 92 tn Heb “because of the blessing which his father blessed him.”
[27:41] 93 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
[27:41] 95 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
[32:3] 96 tn Heb “before him.”
[32:4] 98 sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.
[32:5] 99 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.
[32:5] 100 tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
[32:8] 101 tn Heb “If Esau comes to one camp and attacks it.”
[32:8] 102 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[32:8] 103 tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.
[32:9] 105 tn Heb “the one who said.”
[32:9] 106 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
[32:10] 107 tn Heb “the loving deeds and faithfulness” (see 24:27, 49).
[32:10] 108 tn Heb “you have done with.”
[32:10] 109 tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.
[32:10] 110 tn Heb “this Jordan.”
[32:11] 111 tn The imperative has the force of a prayer here, not a command.
[32:11] 112 tn The “hand” here is a metonymy for “power.”
[32:11] 113 tn Heb “from the hand of my brother, from the hand of Esau.”
[32:11] 114 tn Heb “for I am afraid of him, lest he come.”
[32:11] 115 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.
[32:12] 116 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
[32:12] sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.
[32:12] 117 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
[32:12] 118 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
[32:12] 119 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
[32:13] 120 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[32:13] 121 tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.
[32:13] 122 sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).
[32:16] 123 tn Heb “and he put them in the hand of.”
[32:16] 124 tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.
[32:17] 125 tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.
[32:17] 126 tn Heb “to whom are you?”
[32:17] 127 tn Heb “and to whom are these before you?”
[32:18] 128 tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.
[32:18] 129 tn The words “they belong” have been supplied in the translation for stylistic reasons.
[32:18] 130 tn Heb “to your servant, to Jacob.”
[32:18] 131 tn Heb “to my lord, to Esau.”
[32:18] 132 tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
[32:19] 133 tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”
[32:20] 134 tn Heb “and look, your servant Jacob [is] behind us.”
[32:20] 135 tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”
[32:20] 136 tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.
[32:20] 137 tn Heb “with a gift going before me.”
[32:20] 138 tn Heb “I will see his face.”
[32:20] 139 tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.
[32:21] 140 tn Heb “and the gift passed over upon his face.”
[32:21] 141 tn The disjunctive clause is circumstantial/temporal.
[32:22] 142 tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.
[32:22] 143 tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).
[32:22] 144 sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.
[32:23] 145 tn Heb “and he sent across what he had.”
[32:24] 146 sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.
[32:24] 147 sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.
[32:24] 148 tn Heb “until the rising of the dawn.”
[32:25] 149 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
[32:25] 150 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
[32:25] 151 tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.
[32:26] 152 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
[32:26] 153 tn Heb “dawn has arisen.”
[32:26] 154 tn Heb “and he said, ‘I will not let you go.’” 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.
[32:26] 155 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
[32:27] 156 tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.
[32:27] 157 sn What is your name? The question is rhetorical, since the
[32:28] 158 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with 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.
[32:28] 159 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
[32:28] 160 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
[32:29] 161 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
[32:29] 162 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
[32:29] 163 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with 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.
[32:29] 164 tn The verb here means that the
[32:29] 165 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
[32:30] 166 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
[32:30] 167 tn The word “explaining” is supplied in the translation for stylistic reasons.
[32:30] 169 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
[32:30] 170 tn Heb “and my soul [= life] has been preserved.”
[32:30] sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.
[32:31] 172 sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).
[32:31] 173 tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.
[32:32] 174 sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.
[32:32] 175 tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.
[33:1] 176 tn Heb “and Jacob lifted up his eyes.”
[33:1] 177 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] 178 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] 179 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:3] 180 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] 181 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:5] 182 tn Heb “lifted up his eyes.”
[33:5] 183 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:5] 184 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
[33:6] 185 tn Heb “and the female servants drew near, they and their children and they bowed down.”
[33:8] 186 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:8] 187 tn Heb “Who to you?”
[33:8] 188 tn Heb “all this camp which I met.”
[33:8] 189 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[33:10] 190 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] 191 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] 192 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
[33:10] 193 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] 194 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
[33:11] 195 tn Or “gracious,” but in the specific sense of prosperity.
[33:11] 197 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] 198 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[33:12] 199 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] 200 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[33:13] 202 tn Heb “and the sheep and the cattle nursing [are] upon me.”
[33:14] 203 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] 204 tn The cohortative verbal form here indicates a polite offer of help.
[33:15] 205 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] 206 tn Heb “I am finding favor in the eyes of my lord.”
[33:16] 207 tn Heb “returned on his way.”
[35:29] 208 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
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