Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ¹  It was so. ² 

Kejadian 32:7-14

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,” ³  he thought, ⁴  “then the other camp will be able to escape.” ⁵ 

32:9 Then Jacob prayed, ⁶  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁷  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁸  32:10 I am not worthy of all the faithful love ⁹  you have shown ¹⁰  your servant. With only my walking stick ¹¹  I crossed the Jordan, ¹²  but now I have become two camps. 32:11 Rescue me, ¹³  I pray, from the hand ¹⁴  of my brother Esau, ¹⁵  for I am afraid he will come ¹⁶  and attack me, as well as the mothers with their children. ¹⁷  32:12 But you ¹⁸  said, ‘I will certainly make you prosper ¹⁹  and will make ²⁰  your descendants like the sand on the seashore, too numerous to count.’” ²¹ 

32:13 Jacob ²²  stayed there that night. Then he sent ²³  as a gift ²⁴  to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams,

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ²⁵  and saw that Esau was coming ²⁶  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

[1:7]  ¹ tn Heb “the expanse.”

[1:7]  ² tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[32:8]  ³ tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “said.”

[32:9]  ⁷ tn Heb “the one who said.”

[32:9]  ⁸ 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]  ⁹ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ¹⁰ tn Heb “you have done with.”

[32:10]  ¹¹ 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]  ¹² tn Heb “this Jordan.”

[32:11]  ¹³ tn The imperative has the force of a prayer here, not a command.

[32:11]  ¹⁴ tn The “hand” here is a metonymy for “power.”

[32:11]  ¹⁵ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ¹⁶ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ²¹ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[32:13]  ²² tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ²³ 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]  ²⁴ 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).

[33:1]  ²⁵ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ²⁶ 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.