Worthy.Bible » STRONG » Genesis » Chapter 32 » Verse 3-28

Genesis 32:3-28 King James Version with Strong's Concordance (STRONG)

3 And Jacob H3290 sent H7971 messengers H4397 before him H6440 to Esau H6215 his brother H251 unto the land H776 of Seir, H8165 the country H7704 of Edom. H123

4 And he commanded H6680 them, saying, H559 Thus shall ye speak H559 unto my lord H113 Esau; H6215 Thy servant H5650 Jacob H3290 saith H559 thus, I have sojourned H1481 with Laban, H3837 and stayed there H309 until now:

5 And I have oxen, H7794 and asses, H2543 flocks, H6629 and menservants, H5650 and womenservants: H8198 and I have sent H7971 to tell H5046 my lord, H113 that I may find H4672 grace H2580 in thy sight. H5869

6 And the messengers H4397 returned H7725 to Jacob, H3290 saying, H559 We came H935 to thy brother H251 Esau, H6215 and also he cometh H1980 to meet thee, H7125 and four hundred H3967 men H376 with him.

7 Then Jacob H3290 was greatly H3966 afraid H3372 and distressed: H3334 and he divided H2673 the people H5971 that was with him, and the flocks, H6629 and herds, H1241 and the camels, H1581 into two H8147 bands; H4264

8 And said, H559 If Esau H6215 come H935 to the one H259 company, H4264 and smite it, H5221 then the other company H4264 which is left H7604 shall escape. H6413

9 And Jacob H3290 said, H559 O God H430 of my father H1 Abraham, H85 and God H430 of my father H1 Isaac, H3327 the LORD H3068 which saidst H559 unto me, Return H7725 unto thy country, H776 and to thy kindred, H4138 and I will deal well H3190 with thee:

10 I am not worthy of the least H6994 of all the mercies, H2617 and of all the truth, H571 which thou hast shewed H6213 unto thy servant; H5650 for with my staff H4731 I passed over H5674 this Jordan; H3383 and now I am become two H8147 bands. H4264

11 Deliver me, H5337 I pray thee, from the hand H3027 of my brother, H251 from the hand H3027 of Esau: H6215 for I fear H3373 him, lest he will come H935 and smite me, H5221 and the mother H517 with H5921 the children. H1121

12 And thou saidst, H559 I will surely H3190 do thee good, H3190 and make H7760 thy seed H2233 as the sand H2344 of the sea, H3220 which cannot be numbered H5608 for multitude. H7230

13 And he lodged H3885 there that same night; H3915 and took H3947 of that which came H935 to his hand H3027 a present H4503 for Esau H6215 his brother; H251

14 Two hundred H3967 she goats, H5795 and twenty H6242 he goats, H8495 two hundred H3967 ewes, H7353 and twenty H6242 rams, H352

15 Thirty H7970 milch H3243 camels H1581 with their colts, H1121 forty H705 kine, H6510 and ten H6235 bulls, H6499 twenty H6242 she asses, H860 and ten H6235 foals. H5895

16 And he delivered H5414 them into the hand H3027 of his servants, H5650 every drove H5739 by themselves; and said H559 unto his servants, H5650 Pass over H5674 before me, H6440 and put H7760 a space H7305 betwixt H996 drove H5739 and H996 drove. H5739

17 And he commanded H6680 the foremost, H7223 saying, H559 When Esau H6215 my brother H251 meeteth thee, H6298 and asketh thee, H7592 saying, H559 Whose art thou? and whither goest H3212 thou? and whose are these before H6440 thee?

18 Then thou shalt say, H559 They be thy servant H5650 Jacob's; H3290 it is a present H4503 sent H7971 unto my lord H113 Esau: H6215 and, behold, also he is behind us. H310

19 And so H1571 commanded he H6680 the second, H8145 and the third, H7992 and all that followed H1980 H310 the droves, H5739 saying, H559 On this manner H1697 shall ye speak H1696 unto Esau, H6215 when ye find H4672 him.

20 And say ye H559 moreover, H1571 Behold, thy servant H5650 Jacob H3290 is behind us. H310 For he said, H559 I will appease H3722 him H6440 with the present H4503 that goeth H1980 before me, H6440 and afterward H310 I will see H7200 his face; H6440 peradventure he will accept H5375 of me. H6440

21 So went H5674 the present H4503 over H5674 before him: H6440 and himself lodged H3885 that night H3915 in the company. H4264

22 And he rose up H6965 that night, H3915 and took H3947 his two H8147 wives, H802 and his two H8147 womenservants, H8198 and his eleven H6240 H259 sons, H3206 and passed over H5674 the ford H4569 Jabbok. H2999

23 And he took them, H3947 and sent them over H5674 the brook, H5158 and sent over H5674 that he had.

24 And Jacob H3290 was left H3498 alone; and there wrestled H79 a man H376 with him until the breaking H5927 of the day. H7837

25 And when he saw H7200 that he prevailed H3201 not against him, he touched H5060 the hollow of his thigh; H3409 and the hollow H3709 of Jacob's H3290 thigh H3409 was out of joint, H3363 as he wrestled H79 with him.

26 And he said, H559 Let me go, H7971 for the day H7837 breaketh. H5927 And he said, H559 I will not let thee go, H7971 except H518 thou bless H1288 me.

27 And he said H559 unto him, What is thy name? H8034 And he said, H559 Jacob. H3290

28 And he said, H559 Thy name H8034 shall be called H559 no more Jacob, H3290 but Israel: H3478 for as a prince hast thou power H8280 with God H430 and with men, H582 and hast prevailed. H3201

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Genesis 32

Commentary on Genesis 32 Keil & Delitzsch Commentary


Verses 1-3

The Host of God. - When Laban had taken his departure peaceably, Jacob pursued his journey to Canaan. He was then met by some angels of God, in whom he discerned an encampment of God; and he called the place where they appeared Mahanaim , i.e., double camp or double host, because the host of God joined his host as a safeguard. This appearance of angels necessarily reminded him of the vision of the ladder, on his flight from Canaan. Just as the angels ascending and descending had then represented to him the divine protection and assistance during his journey and sojourn in a foreign land, so now the angelic host was a signal of the help of God for the approaching conflict with Esau of which he was in fear, and a fresh pledge of the promise (Genesis 28:15), “I will bring thee back to the land,” etc. Jacob saw it during his journey; in a waking condition, therefore, not internally, but out of or above himself: but whether with the eyes of the body or of the mind (cf. 2 Kings 6:17), cannot be determined. Mahanaim was afterwards a distinguished city, which is frequently mentioned, situated to the north of the Jabbok; and the name and remains are still preserved in the place called Mahneh (Robinson, Pal. Appendix, p. 166), the site of which, however, has not yet been minutely examined (see my Comm. on Joshua, p. 259).


Verses 4-7

From this point Jacob sent messengers forward to his brother Esau, to make known his return in such a style of humility (“thy servant,” “my lord”) as was adapted to conciliate him. אחר (Genesis 32:5) is the first pers. imperf. Kal for אאחר , from אחר to delay, to pass a time; cf. Proverbs 8:17, and Ges. §68, 2. The statement that Esau was already in the land of Seir (Genesis 32:4), or, as it is afterwards called, the field of Edom, is not at variance with Genesis 36:6, and may be very naturally explained on the supposition, that with the increase of his family and possessions, he severed himself more and more from his father's house, becoming increasingly convinced, as time went on, that he could hope for no change in the blessings pronounced by his father upon Jacob and himself, which excluded him from the inheritance of the promise, viz., the future possession of Canaan. Now, even if his malicious feelings towards Jacob had gradually softened down, he had probably never said anything to his parents on the subject, so that Rebekah had been unable to fulfil her promise (Genesis 27:45); and Jacob, being quite uncertain as to his brother's state of mind, was thrown into the greatest alarm and anxiety by the report of the messengers, that Esau was coming to meet him with 400 men. The simplest explanation of the fact that Esau should have had so many men about him as a standing army, is that given by Delitzsch ; namely, that he had to subjugate the Horite population in Seir, for which purpose he might easily have formed such an army, partly from the Canaanitish and Ishmaelitish relations of his wives, and partly from his own servants. His reason for going to meet Jacob with such a company may have been, either to show how mighty a prince he was, or with the intention of making his brother sensible of his superior power, and assuming a hostile attitude if the circumstances favoured it, even though the lapse of years had so far mitigated his anger, that he no longer seriously thought of executing the vengeance he had threatened twenty years before. For we are warranted in regarding Jacob's fear as no vain, subjective fancy, but as having an objective foundation, by the fact that God endowed him with courage and strength for his meeting with Esau, through the medium of the angelic host and the wrestling at the Jabbok; whilst, on the other hand, the brotherly affection and openness with which Esau met him, are to be attributed partly to Jacob's humble demeanour, and still more to the fact, that by the influence of God, the still remaining malice had been rooted out from his heart.


Verses 8-11

Jacob, fearing the worst, divided his people and flocks into two camps, that if Esau smote the one, the other might escape. He then turned to the Great Helper in every time of need, and with an earnest prayer besought the God of his fathers, Abraham and Isaac, who had directed him to return, that, on the ground of the abundant mercies and truth (cf. Genesis 24:27) He had shown him thus far, He would deliver him out of the hand of his brother, and from the threatening destruction, and so fulfil His promises.


Verse 12-13

For I am in fear of him, that ( פּן ne ) he come and smite me, mother with children .” בּנים על אם is a proverbial expression for unsparing cruelty, taken from the bird which covers its young to protect them (Deuteronomy 22:6, cf. Hosea 10:14). על super, una cum , as in Exodus 35:22.


Verses 14-22

Although hoping for aid and safety from the Lord alone, Jacob neglected no means of doing what might help to appease his brother. Having taken up his quarters for the night in the place where he received the tidings of Esau's approach, he selected from his flocks (“ of that which came to his hand, ” i.e., which he had acquired) a very respectable present of 550 head of cattle, and sent them in different detachments to meet Esau, “ as a present from his servant Jacob, ” who was coming behind. The selection was in harmony with the general possessions of nomads (cf. Job 1:3; Job 42:12), and the proportion of male to female animals was arranged according to the agricultural rule of Varro ( de re rustica 2, 3). The division of the present, “ drove and drove separately, ” i.e., into several separate droves which followed one another at certain intervals, was to serve the purpose of gradually mitigating the wrath of Esau. פּנים כּפּר , Genesis 32:21, to appease the countenance; פּנים נשׁא to raise any one's countenance, i.e., to receive him in a friendly manner. This present he sent forward; and he himself remained the same night (mentioned in Genesis 32:14) in the camp.


Verse 23-24

The Wrestling with God. - The same night, he conveyed his family with all his possessions across the ford of the Jabbok. Jabbok is the present Wady es Zerka (i.e., the blue), which flows from the east towards the Jordan, and with its deep rocky valley formed at that time the boundary between the kingdoms of Sihon at Heshbon and Og of Bashan. It now separates the countries of Moerad or Ajlun and Belka . The ford by which Jacob crossed was hardly the one which he took on his outward journey, upon the Syrian caravan-road by Kalaat-Zerka , but one much farther to the west, between Jebel Ajlun and Jebel Jelaad , through which Buckingham , Burckhardt , and Seetzen passed; and where there are still traces of walls and buildings to be seen, and other marks of cultivation.


Verse 25

When Jacob was left alone on the northern side of the Jabbok, after sending all the rest across, “ there wrestled a man with him until the breaking of the day .” נאבק , an old word, which only occurs here (Genesis 32:25, Genesis 32:26), signifying to wrestle, is either derived from אבק to wind, or related to חבק to contract one's self, to plant limb and limb firmly together. From this wrestling the river evidently received its name of Jabbok ( יבּק = יאבּק ).


Verses 26-30

And when He (the unknown) saw that He did not overcome him, He touched his hip-socket; and his hip-socket was put out of joint ( תּקע from רקע ) as He wrestled with him.” Still Jacob would not let Him go until He blessed him. He then said to Jacob, “ They name shall be called no more Jacob, but Israel ( ישׂראל , God's fighter, from שׂרה to fight, and אל God); for thou hast fought with God and with men, and hast prevailed .” When Jacob asked Him His name, He declined giving any definite answer, and “ blessed him there .” He did not tell him His name; not merely, as the angel stated to Manoah in reply to a similar question (Judges 13:18), because it was פּלא wonder, i.e., incomprehensible to mortal man, but still more to fill Jacob's soul with awe at the mysterious character of the whole event, and to lead him to take it to heart. What Jacob wanted to know, with regard to the person of the wonderful Wrestler, and the meaning and intention of the struggle, he must already have suspected, when he would not let Him go until He blessed him; and it was put before him still more plainly in the new name that was given to him with this explanation, “ Thou hast fought with Elohim and with men, and hast conquered .” God had met him in the form of a man: God in the angel, according to Hosea 12:4-5, i.e., not in a created angel, but in the Angel of Jehovah , the visible manifestation of the invisible God. Our history does not speak of Jehovah , or the Angel of Jehovah , but of Elohim , for the purpose of bringing out the contrast between God and the creature.

This remarkable occurrence is not to be regarded as a dream or an internal vision, but fell within the sphere of sensuous perception. At the same time, it was not a natural or corporeal wrestling, but a “real conflict of both mind and body, a work of the spirit with intense effort of the body” ( Delitzsch ), in which Jacob was lifted up into a highly elevated condition of body and mind resembling that of ecstasy, through the medium of the manifestation of God. In a merely outward conflict, it is impossible to conquer through prayers and tears. As the idea of a dream or vision has no point of contact in the history; so the notion, that the outward conflict of bodily wrestling, and the spiritual conflict with prayer and tears, are two features opposed to one another and spiritually distinct, is evidently at variance with the meaning of the narrative and the interpretation of the prophet Hosea. Since Jacob still continued his resistance, even after his hip had been put out of joint, and would not let Him go till He had blessed him, it cannot be said that it was not till all hope of maintaining the conflict by bodily strength was taken from him, that he had recourse to the weapon of prayer. And when Hosea (Hosea 12:4-5) points his contemporaries to their wrestling forefather as an example for their imitation, in these words, “He took his brother by the heel in the womb, and in his human strength he fought with God; and he fought with the Angel and prevailed; he wept and made supplication unto Him,” the turn by which the explanatory periphrasis of Jacob's words, “I will not let Thee go except Thou bless me,” is linked on to the previous clause by בּכה without a copula or vav consec., is a proof that the prophet did not regard the weeping and supplication as occurring after the wrestling, or as only a second element, which was subsequently added to the corporeal struggle. Hosea evidently looked upon the weeping and supplication as the distinguishing feature in the conflict, without thereby excluding the corporeal wrestling. At the same time, by connecting this event with what took place at the birth of the twins (Genesis 25:26), the prophet teaches that Jacob merely completed, by his wrestling with God, what he had already been engaged in even from his mother's womb, viz., his striving for the birthright; in other words, for the possession of the covenant promise and the covenant blessing. This meaning is also indicated by the circumstances under which the event took place. Jacob had wrested the blessing of the birthright from his brother Esau; but it was by cunning and deceit, and he had been obliged to flee from his wrath in consequence. And now that he desired to return to the land of promise and his father's house, and to enter upon the inheritance promised him in his father's blessing; Esau was coming to meet him with 400 men, which filled him with great alarm. As he felt too weak to enter upon a conflict with him, he prayed to the covenant God for deliverance from the hand of his brother, and the fulfilment of the covenant promises. The answer of God to this prayer was the present wrestling with God, in which he was victorious indeed, but not without carrying the marks of it all his life long in the dislocation of his thigh. Jacob's great fear of Esau's wrath and vengeance, which he could not suppress notwithstanding the divine revelations at Bethel and Mahanaim, had its foundation in his evil conscience, in the consciousness of the sin connected with his wilful and treacherous appropriation of the blessing of the first-born. To save him from the hand of his brother, it was necessary that God should first meet him as an enemy, and show him that his real opponent was God Himself, and that he must first of all overcome Him before he could hope to overcome his brother. And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer, reaching by firm hold of God even to the point of being blessed, by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well. And whilst by the dislocation of his hip the carnal nature of his previous wrestling was declared to be powerless and wrong, he received in the new name of Israel the prize of victory, and at the same time directions from God how he was henceforth to strive for the cause of the Lord. - By his wrestling with God, Jacob entered upon a new stage in his life. As a sign of this, he received a new name, which indicated, as the result of this conflict, the nature of his new relation to God. But whilst Abram and Sarai, from the time when God changed their names (Genesis 17:5 and Genesis 17:15), are always called by their new names; in the history of Jacob we find the old name used interchangeably with the new. “For the first two names denoted a change into a new and permanent position, effected and intended by the will and promise of God; consequently the old names were entirely abolished. But the name Israel denoted a spiritual state determined by faith; and in Jacob's life the natural state, determined by flesh and blood, still continued to stand side by side with this. Jacob's new name was transmitted to his descendants, however, who were called Israel as the covenant nation. For as the blessing of their forefather's conflict came down to them as a spiritual inheritance, so did they also enter upon the duty of preserving this inheritance by continuing in a similar conflict.


Verse 31

The remembrance of this wonderful conflict Jacob perpetuated in the name which he gave to the place where it had occurred, viz., Pniel or Pnuel (with the connecting wound וּ or י ), because there he had seen Elohim face to face, and his soul had been delivered (from death, Genesis 16:13).


Verse 32

With the rising of the sun after the night of his conflict, the night of anguish and fear also passed away from Jacob's mind, so that he was able to leave Pnuel in comfort, and go forward on his journey. The dislocation of the thigh alone remained. For this reason the children of Israel are accustomed to avoid eating the nervus ischiadicus , the principal nerve in the neighbourhood of the hip, which is easily injured by any violent strain in wrestling. “ Unto this day: ” the remark is applicable still.