Genesis 32:1-32

Genesis 32:1-32

Genesis 32:1-32

1. And Jacob went on his way, and the angels of God met him.

1. Postea Iahacob abiit in viam suam, et occurrerunt ei Angeli Dei.

2. And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.

2. Et dixit Iahacob, quando vidit eos, Castra Dei sunt haec: et vocavit nomen loci illius Mahanaim.

3. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.

3. Misit autem Iahacob nuntios ante se ad Esau fratrem suum ad terram Sehir in regionem Edom.

4. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:

4. Et praecepit eis dicendo, Sic dicentis domino meo Esau, Sic dixit servus tuus Iahacob, Cum Laban havitavi et moratus sum huc usque.

5. And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.

5. Et sunt mihi boves et asini, pecudes et servi, et ancillae, et misi ut nuntiarem domino meo, ut invenirem gratiam in oculis tuis.

6. And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.

6. Reversi autem sunt nuntii ad Iahacob, dicendo, Venimus ad fratrem tuum, ad Essau, et etiam pergit in occursum tuum, et quadringenti viri cum eo.

7. Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;

7. Et timuit Iahacob valde, et angustiis affectus est; et divisit populum, qui erat secum, et pecudes, et boves, et camelos in duas turmas.

8. And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.

8. Dixit enim, Si veniret Essau ad turmam unam, et percusserit eam, turma, quae remanserit, evadet.

9. And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:

9. Et dixit Iahacob, Deus patris mei Abraham, et Deus patris mei Ishac, Domine, qui dixisti ad me, Revertere ad terram tuam et cognationem tuam, et benefaciam tibi.

10. I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.

10. Minor sum cunctis misericordiis, et omni veritate, quam fecisti cum servo tuo: quai in baculo meo transivi Iordanem hunc, et nunc factus sum in duas turmas.

11. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.

11. Erue me nunc de manu fratris mei, de manu Esau: timeo enim eum, ne ferte veniat, et percutiat me, matremque cum filiis.

12. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

12. Et tu dixisti, Benefaciendo benefaciam tibi, et ponam semen tuum sicut arenam maris, quae non numeratur prae multitudine.

13. And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;

13. Et pernoctavit ibi nocte ipsa, et accepit ex iis, quae occurrebant ad manum suam, manus mittendum ad Esau fratrem suum.

14. Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,

14. Capras ducentas et hircos viginti, oves ducentas et arietes viginti:

15. Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.

15. Camelos lactantes, et pullos earum triginta: vaccas quadraginta, et juvencos decem: asinas viginti, et pullos decem.

16. And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.

16. Et dedit in manum servorum suorum, singulos greges seorsum: dixitque ad servos suos, Transite ante me, et interstitium ponetis inter gregem et gregem.

17. And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?

17. Et praecepit primo, dicendo, Si occurrerrit tibi Esau frater meus, et interrogaverit to, dicendo, Cujus es, et quo pergis, et cujus sunt ista ante to?

18. Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.

18. Dices, Servi tui Iahacob munus est, missum ad dominum meum Esau: et ecce etiam ipse est post nos.

19. And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.

19. Praecepit etiam secundo, etiam tertio, etiam cunctis pergentibus post greges, dicendo, Secundum verbum hoc loquemini ad Esau, quando invenietis eum.

20. And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.

20. Et dicetis etiam, Ecce servus tuus Iahacob est post nos: dixit enim, Placabo faciem ejus munere, quod vadit ante me, et postea videbo faciem ejus, si forte suscipiat faciem meam.

21. So went the present over before him: and himself lodged that night in the company.

21. Transivit itaque munus ante eum: et ipse pernoctavit nocte ipsa cum turma.

22. And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.

22. Et surrexit nocte ipsa, et accepit duas uxores suas, et duas ancillas suas, et undecim liberos suos, et transivit vadum Jaboc.

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

23. Et accepit eos, et transire fecit eos torrentem, transire, inquam, fecit omnia quae erant sibi.

24. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

24. Porro remansit Iahacob solus ipse: et luctatus est vir cum eo, donec ascendit aurora.

25. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.

25. Et vidit quod non praevaleret ei, et tetigit palam femoris ejus, et movit se pala femoris Iahacob, luctante illo cum eo.

26. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

26. Tunc dixit, Dimitte me, quia ascendit aurora. Cui respondit, Non dimittam to, nisi benedixeris mihi.

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

27. Et dixit ad eum, Quod est nomen tuum? Et ait, Iahacob.

28. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

28. Tunc dixit, Non Iahacob dicetur ultra nomen tuum, sed Israel: quia princeps fuisti cum Deo, et hominibus praevalebis.

29. And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.

29. Et interrogavit Iahacob, et dixit, Indica, quaeso, nomen tuum. Et dixit, Utquid interrogas de nomine meo? et benedixit ei illic.

30. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

30. Vocavit ergo Iahacob nomen loci, Peniel: quia vidi Deum facie ad faciem, et evasit anima mea.

31. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.

31. Et ortus est ei sol, quando transivit Penuel, et claudicabat in femore suo.

32. Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.

32. Idciro non comedunt filii Israel nervum contractionis, qui est in pala femoris, usque ad diem hanc: quia tetigit palam femoris Iahacob in nervo contractionis.

1. And Jacob went on his way. After Jacob has escaped from the hands of his father-in-law, that is, from present death, he meets with his brother, whose cruelty was as much, or still more, to be dreaded; for by the threats of this brother he had been driven from his country; and now no better prospect lies before him. He therefore proceeds with trepidation, as one who goes to the slaughter. Seeing, however, it was scarcely possible but that he should sink oppressed by grief, the Lord affords him timely succor; and prepares him for this conflict, as well as for others, in such a manner that he should stand forth a brave and invincible champion in them all. Therefore, that he may know himself to be defended by the guardianship of God, angels go forth to meet him, arranged in ranks on both sides. Hebrew interpreters think that the camp of the enemy had been placed on one side; and that the angels, or rather God, stood on the other. But it is much more probable, that angels were distributed in two camps on different sides of Jacob, that he might perceive himself to be everywhere surrounded and fortified by celestial troops; as in Psalm 34:7, it is declared that angels, to preserve the worshippers of God, pitch their tents around them. Yet I am not dissatisfied with the opinion of those who take the dual number simply for the plural; understanding that Jacob was entirely surrounded with an army of angels. Now the use of this vision was twofold; for, first, since the holy man was very anxious about the future, the Lord designed early to remove this cause of terror from him; or, at least, to afford him some alleviation, lest he should sink under temptation. Secondly, God designed, when Jacob should have been delivered from his brother, so to fix the memory of the past benefit in his mind, that it should never be lost. We know how prone men are to forget the benefits of God. Even while God is stretching out his hand to help them, scarcely one out of a hundred raises his eyes towards heaven. Therefore it was necessary that the visible protection of God should be placed before the eyes of the holy man; so that, as in a splendid theater, he might perceive that he had been lately delivered, not by chance, out of the hand of Laban; but that he had the angels of God fighting for him; and might certainly hope, that their help would be ready for him against the attempts of his brother; and finally, that, when the danger was surmounted, he might remember the protection he had received from them. This doctrine is of use to us all, that we may learn to mark the invisible presence of God in his manifested favors. Chiefly, however, it was necessary that the holy man should be furnished with new weapons to endure the approaching contest. He did not know whether his brother Esau had been changed for the better or the worse. But he would rather incline to the suspicion that the sanguinary man would devise nothing but what was hostile. Therefore the angels appear for the purpose of confirming his faith in future, not less than for that of calling past favors to his remembrance. The number of these angels also encourages him not a little: for although a single angel would suffice as a guardian for us, yet the Lord acts more liberally towards us. Therefore they who think that each of us is defended by one angel only, wickedly depreciate the kindness of God. And there is no doubt that the devil, by this crafty device, has endeavored, in some measure, to diminish our faith. The gratitude of the holy man is noted by Moses, in the fact that he assigns to the place a name, (Galeed,) as a token of perpetual remembrance.

3. And Jacob sent messengers. It now happened, by the providence of God, that Esau, having left his father, had gone to Mount Seir of his own accord; and had thus departed from the land of promise, by which means the possession of it would remain void for the posterity of Jacob, without slaughter among brethren. For it was not to be believed that he had changed his habitation, either because he was compelled by his father’s command, or because he was willing to be accounted inferior to his brother. I rather conjecture that he had become greatly enriched, and that this induced him to leave his father’s house. For we know that profane persons and men of this world so vehemently pant for present advantages, that when anything offers itself in accordance with their desire, they are hurried towards it with a brutish impetuosity. Esau was imperious and ferocious; he was incensed against his mother; had shaken off all reverence for his father, and knew that he was himself also obnoxious to them both: his wives were engaged in incessant contentions; it seemed to him hard and troublesome, to be in the condition of a child in the family, when he was now advancing to old age; for proud men do not regard themselves as free, so long as any one has the preeminence over them. Therefore, in order to pass his life free from the authority of others, he chose to live in a state of separation from his father; and, allured by this attraction, he disregarded the promised inheritance, and left the place for his brother. I have said that this was done by the divine will: for God himself declares by Malachi, that it was by a species of banishment that Esau was led to Mount Seir. (Malachi 1:3) For although he departed voluntarily, yet, by the secret counsel of God was he deprived of that land which he had earnestly desired. But, attracted by the present lust of dominion, he was blinded in his choice; since the land of Seir was mountainous and rugged, destitute of fertility and pleasantness. Moreover, he would appear to himself a great man, in giving his own name to the country. Nevertheless, it is probable that Moses called that country the land of Edom by the figure prolepsis, because it afterwards began to be so called. The question now occurs, Whence did Jacob know that his brother dwelt in that region? Though I assert nothing as certain; yet the conjecture is probable, that he had been informed of it by his mother; for, in the great number of her servants, a faithful messenger would not be wanting. And it is easily gathered from the words of Moses, that Jacob, before he had entered the land, knew the fact respecting the new residence of his brother. And we know that many things of this kind were omitted by Moses, which may easily suggest themselves to the mind of the reader.

Note 101. “I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.” — English Translation.

4. Thus shall ye speak unto my lord Esau. Moses here relates the anxiety of Jacob to appease his brother. For this suppliant deprecation was extorted only by great and severe torture of mind. It seems, however, to be an absurd submission, whereby he cedes to his brother that dominion for which he had contended at the hazard of his life. For if Esau has the primogeniture, what does Jacob reserve for himself? For what end did he bring upon himself such hatred, expose himself to such dangers, and at length endure twenty years of banishment, if he does not refuse to be in subjection to his brother? I answer, that though he gives up the temporal dominion, he yields nothing of his right to the secret benediction. He knows that the effect of the divine promise is still suspended: and therefore, being content with the hope of the future inheritance, he does not hesitate, at present, to prefer his brother in honor to himself, and to profess himself his brother’s servant. Nor was there anything feigned in these words; because he was willing to bear his brother on his shoulders; so that he might not lose his own future right, which was as yet concealed.

5. I have oxen. Jacob does not proclaim his riches for the sake of boasting, but that by this method Esau might be inclined to humanity. For it would have been exceedingly disgraceful, cruelly to drive away one who had been enriched, by the favor of God, in a distant land. Besides, he cuts off occasion of future emulation: for if he had come empty and famishing, Esau might conceive fresh indignation against him, through fear of the expense which might be entailed on himself. Therefore Jacob declares, that he does not come for the purpose of consuming his father’s substance, nor of being made rich by his brother’s ruin: as if he had said, “Let thy earthly inheritance be secure; thy claim shall not be injured by me; only suffer me to live.” By this example we are taught in what way we are to cultivate peace with the wicked. The Lord does not indeed forbid us to defend our own right, so far as our adversaries allow; but we must rather recede from that right, than originate contention by our own fault.

6. And the messengers returned. Esau advances to meet his brother with a feeling of benevolence: but Jacob, reflecting on his cruel ferocity, inflated spirits, and savage threats, expects no humanity from him. And the Lord willed that the mind of his servant should be oppressed by this anxiety for a time, although without any real cause, in order the more to excite the fervor of his prayer. For we know what coldness, on this point, security engenders. Therefore, lest our faith, being stirred up by no stimulants, should become torpid, God often suffers us to fear things which are not terrible in themselves. For although he anticipates our wishes, and opposes our evils, he yet conceals his remedies until he has exercised our faith. Meanwhile it is to be noted, that the sons of God are never endued with a constancy so steadfast, that the infirmity of the flesh does not betray itself in them. For they who fancy that faith is exempt from all fear, have had no experience of the true nature of faith. For God does not promise that he will be present with us for the purpose of removing the sense of our dangers, but in order that fear may not prevail, and overwhelm us in despair. Moreover our faith is never so firm at every point, as to repel wicked doubts and sinful fears, in the way that might be wished.

7. And he divided the people. Moses relates that Jacob formed his plans according to the existing state of affairs. He divides his family into two parts, and puts his maids in the foremost place, that they may bear the first assault, if necessary; but he places his free wives further from the danger. Hence indeed we gather, that Jacob was not so overcome with fear as to be unable to arrange his plans. We know that when a panic seizes the mind, it is deprived of discretion; and they who ought to look after their own concerns, become stupid and inanimate. Therefore it proceeded from the spirit of faith that Jacob interposed a certain space between the two parts of his family, in order that if any destruction approached, the whole seed of the Church might not perish. For by this scheme, he offered the half of his family to the slaughter, that, at length, the promised inheritance might come to the remainder who survived.

Note 102. “Into two bands,” more literally, “into two camps or encampments;” לשני מחנות, (leshenai machanoth). The word here used is the same in which the host of God is described in the second verse, and from which the name of the city Mahanaim is derived. — Ed

9. O God of my father Abraham. Having arranged his affairs as the necessity of the occasion suggested, he now retakes himself to prayer. And this prayer is evidence that the holy man was not so oppressed with fear as to prevent faith from proving victorious. For he does not, in a hesitating manner, commend himself and his family to God; but trusting both to God’s promises and to the benefits already received, he casts his cares and his troubles into his heavenly Father’s bosom. We have declared before, what is the point aimed at in assigning these titles to God; in calling God the God of his fathers Abraham and Isaac, and what the terms mean; namely, that since men are so far removed from God, that they cannot, by their own power, ascend to his throne, he himself comes down to the faithful. God in thus calling himself the God of Abraham and Isaac, graciously invites their son Jacob to himself: for, access to the God of his fathers was not difficult to the holy man. Again, since the whole world had sunk under superstition, God would have himself to be distinguished from all idols, in order that he might retain an elect people in his own covenant. Jacob, therefore, in expressly addressing God as the God of his fathers, places fully before himself the promises given to him in their person, that he may not pray with a doubtful mind, but may securely rely on this stay, that the heir of the promised blessing will have God propitious towards him. And indeed we must seek the true rule of prayer in the word of God, that we may not rashly break through to Him, but may approach him in the manner in which he has revealed himself to us. This appears more clearly from the adjoining context, where Jacob, recalling the command and promise of God to memory, is supported as by two pillars. Certainly the legitimate method of praying is, that the faithful should answer to God who calls them; and thus there is such a mutual agreement between his word and their vows, that no sweeter and more harmonious symphony can be imagined. “O Lord,” he says, “I return at thy command: thou also didst promise protection to me returning; it is therefore right that thou shouldest become the guide of my journey.” This is a holy boldness, when, having discharged our duty according to God’s calling, we familiarly ask of him whatsoever he has promised; since he, by binding himself gratuitously to us, becomes in a sense voluntarily our debtor. But whoever, relying on no command or promise of God, offers his prayers, does nothing but cast vain and empty words into the air. This passage gives stronger confirmation to what has been said before, that Jacob did not falsely pretend to his wives, that God had commanded him to return. For if he had then spoken falsely, no ground of hope would now be left to him. But he does not scruple to approach the heavenly tribunal with this confidence, that he shall be protected by the hand of God, under whose auspices he had ventured to return to the land of Canaan.