Ծննդոց / Genesis - 32 |

Text:
< PreviousԾննդոց - 32 Genesis - 32Next >


jg▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
Jacob's vision at Mahanaim, His fear of (1–8)
Esau. Jacob's earnest prayer for deliverance, (9–23)
He prepares a present for Esau. He wrestles with the Angel. (24–32.)

We have here Jacob still upon his journey towards Canaan. Never did so many memorable things occur in any march as in this of Jacob's little family. By the way he meets, I. With good tidings from his God, ver. 1, 2. II. With bad tidings from his brother, to whom he sent a message to notify his return, ver. 3-6. In his distress, 1. He divides his company, ver. 7, 8. 2. He makes his prayer to God, ver. 9-12. 3. He sends a present to his brother, ver. 13-23. 4. He wrestles with the angel, ver. 24-32.
Adam Clarke: Commentary on the Bible - 1831
Jacob, proceeding on his Journey, is met by the angels of God, Gen 32:1, Gen 32:2. Sends messengers before him to his brother Esau, requesting to be favourably received, Gen 32:3-5. The messengers return without an answer, but with the intelligence that Esau, with four hundred men, was coming to meet Jacob, Gen 32:6. He is greatly alarmed, and adopts prudent means for the safety of himself and family, Gen 32:7, Gen 32:8. His affecting prayer to God, Gen 32:9-12. Prepares a present of five droves of different cattle for his brother, Gen 32:13-15. Sends them forward before him, at a certain distance from each other, and instructs the drivers what to say when met by Esau, Gen 32:15-20. Sends his wives, servants, children and baggage, over the brook Jabbok, by night, Gen 32:21-23. Himself stays behind, and wrestles with an angel until the break of day, Gen 32:24. He prevails and gets a new name, Gen 32:25-29. Calls the name of the place Peniel, Gen 32:30. Is lame in his thigh in consequence of his wrestling with the angel, Gen 32:31, Gen 32:32.
Albert Barnes: Notes on the Bible - 1834
- Jacob Wrestles in Prayer
3. מחנים machă nā yı̂ m, Machanaim, "two camps."
22. יבק yaboq, Jabboq; related: בקק bā qaq "gush or gurgle out" or אבק 'ā baq in niphal, "wrestle." Now Wady Zurka.
29. ישׂראל yı̂ ś rā'ē l, Jisrael, "prince of God."
31. פניאל penı̂ y'ē l = פנוּאל penû'ē l, Peniel, Penuel, "face of God."
After twenty years spent in Aram, Jacob now returns to Kenann. As his departure was marked by a great moment in his spiritual life, so he is now approaching to a crisis in his life of no less significance
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 32:1, Jacob's vision at Mahanaim; Gen 32:3, His message to Esau; Gen 32:6, He is afraid of Esau's coming; Gen 32:9, He prays for deliverance; Gen 32:13, He sends a present to Esau, and passes the brook Jabbok; Gen 32:24, He wrestles with an angel at Peniel, where he is called Israel; Gen 32:31, He halts.
John Gill
INTRODUCTION TO GENESIS 32
This chapter informs us of Jacob's proceeding on in his journey, and of his being met and guarded by an host of angels, Gen 32:1; of his sending messengers to his brother Esau, acquainting him with his increase, and desiring his favour and good will, Gen 32:3, who return and report to him, that Esau was coming to him with four hundred men, which put him into a panic, and after devising ways and means for the security of himself; and those with him, at least a part, if not the whole, Gen 32:6; then follows a prayer of his to God, pressing his unworthiness of mercies, and his sense of them, imploring deliverance from his brother, and putting the Lord in mind of his promises, Gen 32:9; after which we have an account of the wise methods he took for the safety of himself and family, by sending a present to his brother, dividing those who had the charge of it into separate companies, and directing them to move at a proper distance from each other, he, his wives and children, following after, Gen 32:13; when they were over the brook Jabbok, he stopped, and being alone, the Son of God in an human form appeared to him, and wrestled with him, with whom Jacob prevailed, and got the blessing, and hence had the name of Israel, Gen 32:24; and though he could not get his name, he perceived it was a divine Person he had wrestled with, and therefore called the name of the place Penuel, Gen 32:29; the hollow of his thigh being touched by him with whom he wrestled, which put it out of joint, he halted as he went over Penuel, in commemoration of which the children of Israel eat not of that part of the thigh, Gen 32:31.
32:132:1: Եւ Յակոբ գնաց զճանապարհս իւր։ Եւ հայեցեալ ետես զբանակ Աստուծոյ բանակեալ. եւ ընդ առա՛ջ եղեն նմա հրեշտակք Աստուծոյ։
1 Յակոբն էլ գնաց իր ճանապարհով: Նա տեսաւ Աստծու հրեշտակների բանակը. նրան ընդառաջ եկան Աստծու հրեշտակները:
32 Յակոբ իր ճամբան գնաց ու Աստուծոյ հրեշտակները անոր պատահեցան։
Եւ Յակոբ գնաց զճանապարհ իւր: [454]Եւ հայեցեալ ետես զբանակ Աստուծոյ բանակեալ.`` եւ ընդ առաջ եղեն նմա հրեշտակք Աստուծոյ:

32:1: Եւ Յակոբ գնաց զճանապարհս իւր։ Եւ հայեցեալ ետես զբանակ Աստուծոյ բանակեալ. եւ ընդ առա՛ջ եղեն նմա հրեշտակք Աստուծոյ։
1 Յակոբն էլ գնաց իր ճանապարհով: Նա տեսաւ Աստծու հրեշտակների բանակը. նրան ընդառաջ եկան Աստծու հրեշտակները:
32 Յակոբ իր ճամբան գնաց ու Աստուծոյ հրեշտակները անոր պատահեցան։
zohrab-1805▾ eastern-1994▾ western am▾
32:11: А Иаков пошел путем своим. И встретили его Ангелы Божии.
32:1 ἀναστὰς ανιστημι stand up; resurrect δὲ δε though; while Λαβαν λαβαν the πρωὶ πρωι early κατεφίλησεν καταφιλεω show affection; affectionate τοὺς ο the υἱοὺς υιος son αὐτοῦ αυτος he; him καὶ και and; even τὰς ο the θυγατέρας θυγατηρ daughter αὐτοῦ αυτος he; him καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim αὐτούς αυτος he; him καὶ και and; even ἀποστραφεὶς αποστρεφω turn away; alienate Λαβαν λαβαν go off; go away εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
32:1 וְ wᵊ וְ and יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob הָלַ֣ךְ hālˈaḵ הלך walk לְ lᵊ לְ to דַרְכֹּ֑ו ḏarkˈô דֶּרֶךְ way וַ wa וְ and יִּפְגְּעוּ־ yyifgᵊʕû- פגע meet בֹ֖ו vˌô בְּ in מַלְאֲכֵ֥י malʔᵃḵˌê מַלְאָךְ messenger אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
32:1. Iacob quoque abiit itinere quo coeperat fueruntque ei obviam angeli DeiJacob also went on the journey he had begun: and the angels of God met him.
1. And Jacob went on his way, and the angels of God met him.
32:1. And Jacob went on his way, and the angels of God met him.
32:1. Likewise, Jacob continued on the journey that he had begun. And the Angels of God met him.
And Jacob went on his way, and the angels of God met him:

1: А Иаков пошел путем своим. И встретили его Ангелы Божии.
32:1
ἀναστὰς ανιστημι stand up; resurrect
δὲ δε though; while
Λαβαν λαβαν the
πρωὶ πρωι early
κατεφίλησεν καταφιλεω show affection; affectionate
τοὺς ο the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
τὰς ο the
θυγατέρας θυγατηρ daughter
αὐτοῦ αυτος he; him
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
αὐτούς αυτος he; him
καὶ και and; even
ἀποστραφεὶς αποστρεφω turn away; alienate
Λαβαν λαβαν go off; go away
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
32:1
וְ wᵊ וְ and
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
הָלַ֣ךְ hālˈaḵ הלך walk
לְ lᵊ לְ to
דַרְכֹּ֑ו ḏarkˈô דֶּרֶךְ way
וַ wa וְ and
יִּפְגְּעוּ־ yyifgᵊʕû- פגע meet
בֹ֖ו vˌô בְּ in
מַלְאֲכֵ֥י malʔᵃḵˌê מַלְאָךְ messenger
אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s)
32:1. Iacob quoque abiit itinere quo coeperat fueruntque ei obviam angeli Dei
Jacob also went on the journey he had begun: and the angels of God met him.
1. And Jacob went on his way, and the angels of God met him.
32:1. And Jacob went on his way, and the angels of God met him.
32:1. Likewise, Jacob continued on the journey that he had begun. And the Angels of God met him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: «Поелику прекратился и уже миновал страх Иакова пред Лаваном, а место его заступил страх пред братом, то человеколюбец Господь, желая ободрить праведника и рассеять всю его боязнь, даровал ему узреть полк Ангелов» (Святой Иоанн Златоуст, Бес. 58, с. 625).

Основываясь на свидетельстве кн. Яшар о том, что в противовес 400: мужам Исава, высланным им по наущению Лавана, Ревекка выслала на защиту Иакова 72: человека, некоторые еврейские толкователи видели в «Ангелах Божиих» или «ополчении Божием» просто путников, караван которых ободрил Иакова в его страхе.

Иосиф Флавий (Antiqu. 1:20, 81) говорит о некоторых «видениях» (fantasmata), бывших Иакову при приближении к Ханаану и предвещавших ему «благие надежды» в будущем. Но оба толкования явно извращают прямой смысл библейского текста: «Ангелы Божии» суть те же небесные охранители избранника Божия, каких он видел во сне на пути в Месопотамию (гл. 28). Название их «ополчением Божиим» (machoneh Elohim) соответствует совершенно обычному в Ветхом Завете названию мира ангельского «воинство небесное» (Нав 5:14; Пс 102:21). Что нередко назывался сонм Ангелов «ополчением Божиим» видно из 1: Пар 12:22. Двойственная форма имени «Маханаим» объясняется так, что Иаков разом видит два стана: земной (собственный) и небесный (Ангелов), или же — два сонма Ангелов; последнее толкование предложил, между другими, р. Ярхи: по нему, один сонм был Ангелы-хранители страны Халдейской, сопровождавшие его невредимым до пределов Ханаана, а другой сонм — Ангелы-хранители земли Ханаанской теперь принимавшие Иакова от первых на хранение (ср. толков. 28:12–13). Верование в охранение Ангелами отдельных лиц (Пс 33:8: и др.) и целых народов и царств (Дан 10:13, 21; 12:1) — учение библейское.

Маханаим — впоследствии город убежища (Нав 21:36) упоминается не раз в истории Давида и Соломона (2: Цар 2:8; 17:24, 27; 19:32).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1-3: Jacob Pursuing His Journey.B. C. 1739.
1 And Jacob went on his way, and the angels of God met him. 2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim.
Jacob, having got clear of Laban, pursues his journey homewards towards Canaan: when God has helped us through difficulties we should go on our way heaven-ward with so much the more cheerfulness and resolution. Now, 1. Here is Jacob's convoy in his journey (v. 1): The angels of God met him, in a visible appearance, whether in a vision by day or in a dream by night, as when he saw them upon the ladder (ch. xxviii. 12), is uncertain. Note, Those that keep in a good way have always a good guard; angels themselves are ministering spirits for their safety, Heb. i. 14. Where Jacob pitched his tents, they pitched theirs about him, Ps. xxxiv. 7. They met him, to bid him welcome to Canaan again; a more honourable reception this was than ever any prince had, that was met by the magistrates of a city in their formalities. They met him to congratulate him on his arrival, as well as on his escape from Laban; for they have pleasure in the prosperity of God's servants. They had invisibly attended him all along, but now they appeared to him, because he had greater dangers before him than those he had hitherto encountered. Note, When God designs his people for extraordinary trials, he prepares them by extraordinary comforts. We should think it had been more seasonable for these angels to have appeared to him amidst the perplexity and agitation occasioned first by Laban, and afterwards by Esau, than in this calm and quiet interval, when he saw not himself in any imminent peril; but God will have us, when we are in peace, to provide for trouble, and, when trouble comes, to live upon former observations and experiences; for we walk by faith, not by sight. God's people, at death, are returning to Canaan, to their Father's house; and then the angels of God will meet them, to congratulate them on the happy finishing of their servitude, and to carry them to their rest. 2. The comfortable notice he took of this convoy, v. 2. This is God's host, and therefore, (1.) It is a powerful host; very great is he that is thus attended, and very safe that is thus guarded. (2.) God must have the praise of this protection: "This I may thank God for, for it is his host." A good man may with an eye of faith see the same that Jacob saw with his bodily eyes, by believing that promise (Ps. xci. 11), He shall give his angels charge over thee. What need have we to dispute whether every particular saint has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps. That is, say some of the rabbin, one host of the guardian angels of Mesopotamia, who conducted Jacob thence, and delivered him safely to the other host of the angels of Canaan, who met him upon the borders where he now was. Rather, they appeared to him in two hosts, one on either side, or one in the front and the other in the rear, to protect him from Laban behind and Esau before, that they might be a complete guard. Thus he is compassed with God's favour. Perhaps in allusion to this the church is called Mahanaim, two armies, Cant. vi. 13. Here were Jacob's family, which made one army, representing the church militant and itinerant on earth; and the angels, another army, representing the church triumphant and at rest in heaven.
Adam Clarke: Commentary on the Bible - 1831
32:1: The angels of God met him - Our word angel comes from the Greek αγγελος aggelos, which literally signifies a messenger; or, as translated in some of our old Bibles, a tidings-bringer. The Hebrew word מלאך malach, from לאך laach, to send, minister to, employ, is nearly of the same import; and hence we may see the propriety of St. Augustine's remark: Nomen non naturae sed officii, "It is a name, not of nature, but of office;" and hence it is applied indifferently to a human agent or messenger, Sa2 2:5; to a prophet, Hag 1:13; to a priest, Mal 2:7; to celestial spirits, Psa 103:19, Psa 103:20, Psa 103:22; Psa 104:4. "We often," says Mr. Parkhurst, "read of the מלאך יהוה malach Yehovah, or מלאכי אלהים malakey Elohim, the angel of Jehovah, or the angels of God, that is, his agent, personator, mean of visibility or action, what was employed by God to render himself visible and approachable by flesh and blood." This angel was evidently a human form, surrounded or accompanied by light or glory, with or in which Jehovah was present; see Gen 19:1, Gen 19:12, Gen 19:16; Jdg 13:6, Jdg 13:21; Exo 3:2, Exo 3:6. "By this vision," says Mr. Ainsworth, "God confirmed Jacob's faith in him who commanded his angels to keep his people in all their ways, Psa 91:11. Angels are here called God's host, camp, or army, as in wars; for angels are God's soldiers, Luk 2:13; horses and chariots of fire, Kg2 2:11; fighting for God's people against their enemies, Dan 10:20; of them there are thousand thousands, and ten thousand times ten thousand, Dan 7:10; and they are all sent forth to minister for them that shall be heirs of salvation, Heb 1:14; and they pitch a camp about them that fear God, Psa 34:7." One of the oldest of the Greek poets had a tolerably correct notion of the angelic ministry: -
Αυταρ επειπεν τουτο γενος κατα γαια καλυψεν
Τοι μεν Δαιμονες εισι, Διος μεγαλου δια βουλας,
Εσθλοι, επιχθονιοι, φυλακες θνητων ανθρωπων· κ. τ. λ.
Hesiod. Op. & Dies, l. i., ver. 120.
When in the grave this race of men was laid, Soon was a world of holy demons made, Aerial spirits, by great Jove design'd To be on earth the guardians of mankind. Invisible to mortal eyes they go, And mark our actions good or bad below; The immortal spies with watchful care preside, And thrice ten thousand round their charges glide: They can reward with glory or with gold, A power they by Divine permission hold - Cooke.
Albert Barnes: Notes on the Bible - 1834
32:1-3
Jacob has a vision of the heavenly host. This passage, recording Laban's farewell and departure, closes the connection of Jacob with Haran and all its toils of servitude, and is hence, annexed to the pRev_ious chapter in the English version. In the distribution of the original text, it is regarded as the counterpart of the two following verses, in which Jacob's onward progress is mentioned, and so placed with them at the beginning of a new chapter. "The angels of God met him." Twenty years ago Jacob saw the mystical ladder connecting heaven and earth, and the angels of God thereupon ascending and descending from the one to the other. Now, in circumstances of danger, he sees the angels of God on earth, encamped beside or around his own camp Psa 34:8. He recognizes them as God's camp, and names the place Mahanaim, from the double encampment. This vision is not dwelt upon, as it is the mere sequel of the former scene at Bethel. Mahanaim has been identified with Mahneh, about eight miles from the cairn of Laban and Jacob.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:1: angels: Psa 91:11; Heb 1:4; Co1 3:22; Eph 3:10
Carl Friedrich Keil and Franz Delitzsch
32:1
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 (Gen 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. 4Kings 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).
John Gill
32:1 And Jacob went on his way,.... From Gilead towards the land of Canaan:
and the angels of God met him; to comfort and help him, to protect and defend him, to keep him in all his ways, that nothing hurt him, Ps 91:11; these are ministering spirits sent forth by God to minister to his people, the heirs of salvation; and such an one Jacob was.
John Wesley
32:1 And the Angel of God met him - In a visible appearance; whether in a vision by day, or in a dream by night, as when he saw them upon the ladder, is uncertain. They met him to bid him welcome to Canaan again; a more honourable reception than ever any prince had that was met by the magistrates of a city. They met him to congratulate his arrival, and his escape from Laban. They had invisibly attended him all along, but now they appeared, because he had greater dangers before him. When God designs his people for extraordinary trials, he prepares them by extraordinary comforts.
Robert Jamieson, A. R. Fausset and David Brown
32:1 VISION OF ANGELS. (Gen 32:1-2)
angels of God met him--It is not said whether this angelic manifestation was made in a vision by day, or a dream by night. There is an evident allusion, however, to the appearance upon the ladder (compare Gen 28:12), and this occurring to Jacob on his return to Canaan, was an encouraging pledge of the continued presence and protection of God (Ps 34:7; Heb 1:14).
32:232:2: Եւ ասէ Յակոբ իբրեւ ետես զնոսա. այս բանակ Աստուծոյ է։ Եւ կոչեաց զանուն տեղւոյն այնորիկ Բանա՛կս։
2 Յակոբը տեսնելով նրանց՝ ասաց. «Սա Աստծու բանակն է». եւ այդ վայրի անունը դրեց Բանակատեղի:
2 Յակոբ երբ տեսաւ զանոնք, ըսաւ. «Այս Աստուծոյ բանակն է» եւ այն տեղին անունը Մանայիմ* դրաւ։
Եւ ասէ Յակոբ իբրեւ ետես զնոսա. Այս բանակ Աստուծոյ է: Եւ կոչեաց զանուն տեղւոյն այնորիկ [455]Բանակս:

32:2: Եւ ասէ Յակոբ իբրեւ ետես զնոսա. այս բանակ Աստուծոյ է։ Եւ կոչեաց զանուն տեղւոյն այնորիկ Բանա՛կս։
2 Յակոբը տեսնելով նրանց՝ ասաց. «Սա Աստծու բանակն է». եւ այդ վայրի անունը դրեց Բանակատեղի:
2 Յակոբ երբ տեսաւ զանոնք, ըսաւ. «Այս Աստուծոյ բանակն է» եւ այն տեղին անունը Մանայիմ* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:22: Иаков, увидев их, сказал: это ополчение Божие. И нарек имя месту тому: Маханаим.
32:2 καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov ἀπῆλθεν απερχομαι go off; go away εἰς εις into; for τὴν ο the ἑαυτοῦ εαυτου of himself; his own ὁδόν οδος way; journey καὶ και and; even ἀναβλέψας αναβλεπω look up; see again εἶδεν οραω view; see παρεμβολὴν παρεμβολη encampment; barracks θεοῦ θεος God παρεμβεβληκυῖαν παρεμβαλλω insert against; interpose καὶ και and; even συνήντησαν συνανταω meet with αὐτῷ αυτος he; him οἱ ο the ἄγγελοι αγγελος messenger τοῦ ο the θεοῦ θεος God
32:2 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָאָ֔ם rāʔˈām ראה see מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) זֶ֑ה zˈeh זֶה this וַ wa וְ and יִּקְרָ֛א yyiqrˈā קרא call שֵֽׁם־ šˈēm- שֵׁם name הַ ha הַ the מָּקֹ֥ום mmāqˌôm מָקֹום place הַ ha הַ the ה֖וּא hˌû הוּא he מַֽחֲנָֽיִם׃ פ mˈaḥᵃnˈāyim . f מַחֲנַיִם Mahanaim
32:2. quos cum vidisset ait castra Dei sunt haec et appellavit nomen loci illius Manaim id est CastraAnd when he saw them, he said: These are the camps of God, and he called the name of that place Mahanaim, that is, Camps.
2. And Jacob said when he saw them, This is God’s host: and he called the name of that place Mahanaim.
32:2. And when Jacob saw them, he said, This [is] God’s host: and he called the name of that place Mahanaim.
32:2. When he had seen them, he said, “These are the Encampments of God.” And he called the name of that place Mahanaim, that is, ‘Encampments.’
And when Jacob saw them, he said, This [is] God' s host: and he called the name of that place Mahanaim:

2: Иаков, увидев их, сказал: это ополчение Божие. И нарек имя месту тому: Маханаим.
32:2
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
ἀπῆλθεν απερχομαι go off; go away
εἰς εις into; for
τὴν ο the
ἑαυτοῦ εαυτου of himself; his own
ὁδόν οδος way; journey
καὶ και and; even
ἀναβλέψας αναβλεπω look up; see again
εἶδεν οραω view; see
παρεμβολὴν παρεμβολη encampment; barracks
θεοῦ θεος God
παρεμβεβληκυῖαν παρεμβαλλω insert against; interpose
καὶ και and; even
συνήντησαν συνανταω meet with
αὐτῷ αυτος he; him
οἱ ο the
ἄγγελοι αγγελος messenger
τοῦ ο the
θεοῦ θεος God
32:2
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
רָאָ֔ם rāʔˈām ראה see
מַחֲנֵ֥ה maḥᵃnˌē מַחֲנֶה camp
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
זֶ֑ה zˈeh זֶה this
וַ wa וְ and
יִּקְרָ֛א yyiqrˈā קרא call
שֵֽׁם־ šˈēm- שֵׁם name
הַ ha הַ the
מָּקֹ֥ום mmāqˌôm מָקֹום place
הַ ha הַ the
ה֖וּא hˌû הוּא he
מַֽחֲנָֽיִם׃ פ mˈaḥᵃnˈāyim . f מַחֲנַיִם Mahanaim
32:2. quos cum vidisset ait castra Dei sunt haec et appellavit nomen loci illius Manaim id est Castra
And when he saw them, he said: These are the camps of God, and he called the name of that place Mahanaim, that is, Camps.
2. And Jacob said when he saw them, This is God’s host: and he called the name of that place Mahanaim.
32:2. And when Jacob saw them, he said, This [is] God’s host: and he called the name of that place Mahanaim.
32:2. When he had seen them, he said, “These are the Encampments of God.” And he called the name of that place Mahanaim, that is, ‘Encampments.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:2: Mahanaim - The two hosts, if read by the points, the angels forming one, and Jacob and his company forming another; or simply hosts or camps in the plural. There was a city built afterwards here, and inhabited by the priests of God, Jos 21:38. For what purpose the angels of God met Jacob, does not appear from the text; probably it was intended to show him that he and his company were under the care of an especial providence, and consequently to confirm his trust and confidence in God.
The doctrine of the ministration of angels has been much abused, not only among the heathens, but also among Jews and Christians, and perhaps most among the latter. Angels with feigned names, titles, and influences, have been and still are invoked and worshipped by a certain class of men; because they have found that God has been pleased to employ them to minister to mankind; and hence they have made supplications to them to extend their protection, to shield, defend, instruct, etc. This is perfectly absurd.
1. They are God's instruments, not self-determining agents.
2. They can only do what they are appointed to perform, for there is no evidence that they have any discretionary power.
3. God helps man by ten thousand means and instruments; some intellectual, as angels; some rational, as men; some irrational, as brutes; and some merely material, as the sun, wind, rain, food, raiment, and the various productions of the earth. He therefore helps by whom he will help, and to him alone belongs all the glory; for should he be determined to destroy, all these instruments collectively could not save. Instead therefore of worshipping them, we should take their own advice: See thou do it not - Worship God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:2: God's: Jos 5:14; Kg2 6:17; Psa 34:7, Psa 103:21, Psa 148:2; Dan 10:20; Luk 2:13
the name: Jos 21:38; Sa2 2:8, Sa2 2:12, Sa2 17:24, Sa2 17:26, Sa2 17:27; Kg1 2:8, Kg1 4:14
Mahanaim: i. e. two hosts, or camps, Sol 6:13; Mahanaim was situated between Gilead and the river Jabbok, near the present Djezan.
Geneva 1599
32:2 And when Jacob saw them, he said, (a) This [is] God's host: and he called the name of that place Mahanaim.
(a) He acknowledges God's benefits: who for the preservation of his, sends hosts of angels.
John Gill
32:2 And when Jacob saw them,.... These appeared in a visible form, most probably human, and in the habit, and with the accoutrements of soldiers, and therefore afterwards called an host or army. Aben Ezra thinks that Jacob alone saw them, as Elisha first saw the host of angels before the young man did that was with him, 4Kings 6:17,
he said, this is God's host: or army, hence he is often called the Lord of hosts; angels have this name from their number, order, strength, and military exploits they perform:
and he called the name of the place Mahanaim; which signifies two hosts or armies; either his own family and company making one, and the angels another, as Aben Ezra observes; or they were the angels, who very probably appeared in two companies, or as two armies, and one went on one side of Jacob and his family, and the other on the other side; or the one went before him, and the other behind him; the latter to secure him from any insult of Laban, should he pursue after him, and distress him in the rear, and the former to protect him from Esau, near whose country Jacob now was, and of whom he was in some fear and danger; thus seasonably did God appear for him. The Jewish writers (t) say, the host of God is 60,000, and that the Shechinah, or divine Majesty, never dwells among less, and that Mahanaim, or two hosts, are 120,000; there was afterwards a city of this name near this place, which very likely was so called in memory of this appearance, Josh 21:38; and there seems to be an allusion to it in the account of the church, Song 6:13; it was in the land of Gilead, and tribe of Gad, forty four miles from Jerusalem to the southeast (u).
(t) In Bereshit Rabba, sect. 75. fol. 66. 1. (u) Bunting's Travels, p. 74.
John Wesley
32:2 This is God's house - A good man may, with an eye of faith, see the same that Jacob saw with his bodily eyes. What need we dispute whether he has a guardian angel, when we are sure he has a guard of angels about him? To preserve the remembrance of this favour, Jacob gave a name to the place from it, Mahanaim, two hosts, or two camps probably they appeared to him in two hosts, one on either side, or one in the front, and the other in the rear, to protect him from Laban behind, and Esau before, that they might be a compleat guard. Here was Jacob's family that made one army, representing the church militant and itinerant on earth; and the angels another army, representing the church triumphant, and at rest in heaven.
Robert Jamieson, A. R. Fausset and David Brown
32:2 Mahanaim--"two hosts," or "camps." The place was situated between mount Gilead and the Jabbok, near the banks of that brook.
32:332:3: Եւ առաքեաց Յակոբ հրեշտակս յառաջ քան զինքն առ Եսա՛ւ եղբայր իւր յերկիրն ՚ի Սէիր, յաշխարհն Եդոմայ,
3 Յակոբն իրենից առաջ բանագնացներ ուղարկելով իր եղբայր Եսաւի մօտ, Սէիր գաւառը, Եդոմի երկիրը՝ պատուէր տուեց նրանց ու ասաց.
3 Յակոբ իր առջեւէն պատգամաւորներ ղրկեց իր եղբօրը Եսաւին՝ դէպի Սէիր երկիրը, Եդովմի գաւառը.
Եւ առաքեաց Յակոբ հրեշտակս յառաջ քան զինքն առ Եսաւ եղբայր իւր յերկիրն ի Սէիր, յաշխարհն Եդովմայ:

32:3: Եւ առաքեաց Յակոբ հրեշտակս յառաջ քան զինքն առ Եսա՛ւ եղբայր իւր յերկիրն ՚ի Սէիր, յաշխարհն Եդոմայ,
3 Յակոբն իրենից առաջ բանագնացներ ուղարկելով իր եղբայր Եսաւի մօտ, Սէիր գաւառը, Եդոմի երկիրը՝ պատուէր տուեց նրանց ու ասաց.
3 Յակոբ իր առջեւէն պատգամաւորներ ղրկեց իր եղբօրը Եսաւին՝ դէպի Սէիր երկիրը, Եդովմի գաւառը.
zohrab-1805▾ eastern-1994▾ western am▾
32:33: И послал Иаков пред собою вестников к брату своему Исаву в землю Сеир, в область Едом,
32:3 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἡνίκα ηνικα whenever; when εἶδεν οραω view; see αὐτούς αυτος he; him Παρεμβολὴ παρεμβολη encampment; barracks θεοῦ θεος God αὕτη ουτος this; he καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Παρεμβολαί παρεμβολη encampment; barracks
32:3 וַ wa וְ and יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob מַלְאָכִים֙ malʔāḵîm מַלְאָךְ messenger לְ lᵊ לְ to פָנָ֔יו fānˈāʸw פָּנֶה face אֶל־ ʔel- אֶל to עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau אָחִ֑יו ʔāḥˈiʸw אָח brother אַ֥רְצָה ʔˌarṣā אֶרֶץ earth שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
32:3. misit autem et nuntios ante se ad Esau fratrem suum in terram Seir regionis EdomAnd he sent messengers before him to Esau his brother to the land of Seir to the country of Edom:
3. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom.
32:3. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.
32:3. Then he also sent messengers before him to his brother Esau, in the land of Seir, in the region of Edom.
And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom:

3: И послал Иаков пред собою вестников к брату своему Исаву в землю Сеир, в область Едом,
32:3
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἡνίκα ηνικα whenever; when
εἶδεν οραω view; see
αὐτούς αυτος he; him
Παρεμβολὴ παρεμβολη encampment; barracks
θεοῦ θεος God
αὕτη ουτος this; he
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Παρεμβολαί παρεμβολη encampment; barracks
32:3
וַ wa וְ and
יִּשְׁלַ֨ח yyišlˌaḥ שׁלח send
יַעֲקֹ֤ב yaʕᵃqˈōv יַעֲקֹב Jacob
מַלְאָכִים֙ malʔāḵîm מַלְאָךְ messenger
לְ lᵊ לְ to
פָנָ֔יו fānˈāʸw פָּנֶה face
אֶל־ ʔel- אֶל to
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
אָחִ֑יו ʔāḥˈiʸw אָח brother
אַ֥רְצָה ʔˌarṣā אֶרֶץ earth
שֵׂעִ֖יר śēʕˌîr שֵׂעִיר Seir
שְׂדֵ֥ה śᵊḏˌē שָׂדֶה open field
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
32:3. misit autem et nuntios ante se ad Esau fratrem suum in terram Seir regionis Edom
And he sent messengers before him to Esau his brother to the land of Seir to the country of Edom:
3. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom.
32:3. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.
32:3. Then he also sent messengers before him to his brother Esau, in the land of Seir, in the region of Edom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Получив ободрение от небесных вестников-Ангелов (maleachim), Иаков посылает земных вестников (тоже — maleachim, почему раввины высказывали абсурдную мысль о посольстве Ангелов Иаковом) к Исаву, в Сеир. Последнее название, бывшее прозванием Исава (на основании внешнего вида его, Быт 25:25: др. прозвание его — Едом, 36:1, вероятно, ввиду случая с чечевицею, 25:30), здесь употреблено пролептически (как в Быт 14:6) о гористой и обильной пещерами территории троглодитов хореев, на восток от Иордана, позже занятой племенами Исава (Втор 2:12, 4–5, 8). Исав с семьею переселился туда позже (Быт 36:6), но, может быть, уже кочевал по своим будущим владениям, представлявшим удобства для его любезного занятия — охоты.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of 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: 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. 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. 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; 8 And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.
Now that Jacob was re-entering Canaan God, by the vision of angels, reminded him of the friends he had when he left it, and thence he takes occasion to remind himself of the enemies he had, particularly Esau. It is probable that Rebekah had sent him word of Esau's settlement in Seir, and of the continuance of his enmity to him. What shall poor Jacob do? He longs to see his father, and yet he dreads to see his brother. He rejoices to see Canaan again, and yet cannot but rejoice with trembling because of Esau.
I. He sends a very kind and humble message to Esau. It does not appear that his way lay through Esau's country, or that he needed to ask his leave for a passage; but his way lay near it, and he would not go by him without paying him the respect due to a brother, a twin-brother, an only brother, an elder brother, a brother offended. Note, 1. Though our relations fail in their duty to us, yet we must make conscience of doing our duty to them. 2. It is a piece of friendship and brotherly love to acquaint our friends with our condition, and enquire into theirs. Acts of civility may help to slay enmities. Jacob's message to him is very obliging, v. 4, 5. (1.) He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birthright and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. Note, Yielding pacifies great offences, Eccl. x. 4. We must not refuse to speak in a respectful and submissive manner to those that are ever so unjustly exasperated against it. (2.) He gives him a short account of himself, that he was not a fugitive and a vagabond, but, though long absent, had had a certain dwelling-place, with his own relations: I have sojourned with Laban, and staid there till now; and that he was not a beggar, nor did he come home, as the prodigal son, destitute of necessaries and likely to be a charge to his relations; no, I have oxen and asses. This he knew would (if any thing) recommend him to Esau's good opinion. And, (3.) He courts his favour: I have sent, that I might find grace in thy sight. Note, It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.
II. He receives a very formidable account of Esau's warlike preparations against him (v. 6), not a word, but a blow, a very coarse return to his kind message, and a sorry welcome home to a poor brother: He comes to meet thee, and four hundred men with him. He is now weary of waiting for the days of mourning for this good father, and even before they come he resolves to slay his brother. 1. He remembers the old quarrel, and will now be avenged on him for the birthright and blessing, and, if possible, defeat Jacob's expectations from both. Note, malice harboured will last long, and find an occasion to break out with violence a great while after the provocations given. Angry men have good memories. 2. He envies Jacob what little estate he had, and, though he himself was now possessed of a much better, yet nothing will serve him but to feed his eyes upon Jacob's ruin, and fill his fields with Jacob's spoils. Perhaps the account Jacob sent him of his wealth did but provoke him the more. 3. He concludes it easy to destroy him, now that he was upon the road, a poor weary traveller, unfixed, and (as he thinks) unguarded. Those that have the serpent's poison have commonly the serpent's policy, to take the first and fairest opportunity that offers itself for revenge. 4. He resolves to do it suddenly, and before Jacob had come to his father, lest he should interpose and mediate between them. Esau was one of those that hated peace; when Jacob speaks, speaks peaceably, he is for war, Ps. cxx. 6, 7. Out he marches, spurred on with rage, and intent on blood and murders; four hundred men he had with him, probably such as used to hunt with him, armed, no doubt, rough and cruel like their leader, ready to execute the word of command though ever so barbarous, and now breathing nothing but threatenings and slaughter. The tenth part of these were enough to cut off poor Jacob, and his guiltless helpless family, root and branch. No marvel therefore that it follows (v. 7), then Jacob was greatly afraid and distressed, perhaps the more so from having scarcely recovered the fright Laban had put him in. Note, Many are the troubles of the righteous in this world, and sometimes the end of one is but the beginning of another. The clouds return after the rain. Jacob, though a man of great faith, yet was now greatly afraid. Note, A lively apprehension of danger, and a quickening fear arising from it, may very well consist with a humble confidence in God's power and promise. Christ himself, in his agony, was sorely amazed.
III. He puts himself into the best posture of defence that his present circumstances will admit. It was absurd to think of making resistance, all his contrivance is to make an escape, v. 7, 8. He thinks it prudent not to venture all in one bottom, and therefore divides what he had into two companies, that, if one were smitten, the other might escape. Like a tender careful master of a family, he is more solicitous for their safety than for his own. He divided his company, not as Abraham (ch. xiv. 15), for fight, but for flight.
Adam Clarke: Commentary on the Bible - 1831
32:3: Jacob sent messengers - מלאכים malachim, the same word which is before translated angels. It is very likely that these messengers had been sent some time before he had this vision at Mahanaim, for they appear to have returned while Jacob encamped at the brook Jabbok, where he had the vision of angels; see Gen 32:6, Gen 32:23.
The land of Seir, the country of Edom - This land, which was, according to Dr. Wells, situated on the south of the Dead Sea, extending from thence to the Arabian Gulf, Kg1 9:26, was formerly possessed by the Horites, Gen 14:6; but Esau with his children drove them out, destroyed them, and dwelt in their stead, Deu 2:22; and thither Esau went from the face of his brother Jacob, Gen 36:6, Gen 36:7. Thus we find he verified the prediction, By thy sword shalt thou live, Gen 27:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:3: sent: Mal 3:1; Luk 9:52, Luk 14:31, Luk 14:32
land: The land, or mountains, of Seir was situated south and east of the Dead Sea; forming a continuation of the eastern Syrian chain of mountains, beginning with Antilibanus, and extending from thence to the eastern gulf of the Red Sea.
Seir: Gen 14:6, Gen 33:14, Gen 33:16, Gen 36:6-8; Deu 2:5, Deu 2:22; Jos 24:4
country: Heb. field
Edom: Gen 25:30
John Gill
32:3 And Jacob sent messengers before him unto Esau his brother,.... Or "angels": not angels simply, as Jarchi, for these were not under the command, and in the power of Jacob to send, nor would they have needed any instruction from him afterwards given, but these were some of his own servants. Esau it seems was removed from his father's house, and was possessed of a country after mentioned, called from his name; and which Aben Ezra says lay between Haran and the land of Israel; but if it did not directly lie in the road of Jacob, yet, as it was near him, he did not choose to pass by without seeing his brother; and therefore sent messengers to inform him of his coming, and by whom he might learn in what temper and disposition of mind he was towards him:
unto the land of Seir, the country of Edom: which had its first name from Seir the Horite; and Esau having married into his family, came into the possession of it, by virtue of that marriage; or rather he and his sons drove out the Horites, the ancient possessors of it, and took it to themselves, from whom it was afterwards called Edom, a name of Esau, which he had from the red pottage he sold his birthright for to his brother Jacob, Gen 25:30; perhaps it is here called Edom by an anticipation, not having as yet that name, though it had in Moses's time, when this history was wrote; see Gen 36:18.
Robert Jamieson, A. R. Fausset and David Brown
32:3 MISSION TO ESAU. (Gen_32:3-32)
Jacob sent messengers before him to Esau--that is, "had sent." It was a prudent precaution to ascertain the present temper of Esau, as the road, on approaching the eastern confines of Canaan, lay near the wild district where his brother was now established.
land of Seir--a highland country on the east and south of the Dead Sea, inhabited by the Horites, who were dispossessed by Esau or his posterity (Deut 11:12). When and in what circumstances he had emigrated thither, whether the separation arose out of the undutiful conduct and idolatrous habits of his wives, which had made them unwelcome in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and this settlement on the outer borders of Canaan, though made of his own free will, was overruled by Providence to pave the way for Jacob's return to the promised land.
32:432:4: պատուէր ետ նոցա եւ ասէ. Ա՛յսպէս ասասջիք տեառն իմում Եսաւայ. թէ ա՛յսպէս ասէ ծառայ քո Յակոբ։ Ընդ Լաբանայ կեցի եւ յամեցի մինչեւ ցայժմ։
4 «Այսպէս կ’ասէք իմ տէր Եսաւին, թէ այսպէս է ասում քո ծառայ Յակոբը. “Լաբանի մօտ ապրեցի եւ մինչեւ հիմա այնտեղ մնացի:
4 Եւ պատուիրեց անոնց՝ ըսելով. «Իմ տիրոջս Եսաւին այսպէս ըսէք. ‘Քու ծառադ Յակոբ այսպէս կ’ըսէ. Լաբանին քով պանդխտութիւն ըրի ու մինչեւ հիմա ուշացայ.
Պատուէր ետ նոցա եւ ասէ. Այսպէս ասասջիք տեառն իմում Եսաւայ, թէ Այսպէս ասէ ծառայ քո Յակոբ, Ընդ Լաբանայ կեցի եւ յամեցի մինչեւ ցայժմ:

32:4: պատուէր ետ նոցա եւ ասէ. Ա՛յսպէս ասասջիք տեառն իմում Եսաւայ. թէ ա՛յսպէս ասէ ծառայ քո Յակոբ։ Ընդ Լաբանայ կեցի եւ յամեցի մինչեւ ցայժմ։
4 «Այսպէս կ’ասէք իմ տէր Եսաւին, թէ այսպէս է ասում քո ծառայ Յակոբը. “Լաբանի մօտ ապրեցի եւ մինչեւ հիմա այնտեղ մնացի:
4 Եւ պատուիրեց անոնց՝ ըսելով. «Իմ տիրոջս Եսաւին այսպէս ըսէք. ‘Քու ծառադ Յակոբ այսպէս կ’ըսէ. Լաբանին քով պանդխտութիւն ըրի ու մինչեւ հիմա ուշացայ.
zohrab-1805▾ eastern-1994▾ western am▾
32:44: и приказал им, сказав: так скажите господину моему Исаву: вот что говорит раб твой Иаков: я жил у Лавана и прожил доныне;
32:4 ἀπέστειλεν αποστελλω send off / away δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ἀγγέλους αγγελος messenger ἔμπροσθεν εμπροσθεν in front; before αὐτοῦ αυτος he; him πρὸς προς to; toward Ησαυ ησαυ Ēsau; Isav τὸν ο the ἀδελφὸν αδελφος brother αὐτοῦ αυτος he; him εἰς εις into; for γῆν γη earth; land Σηιρ σηιρ into; for χώραν χωρα territory; estate Εδωμ εδωμ Edōm; Ethom
32:4 וַ wa וְ and יְצַ֤ו yᵊṣˈaw צוה command אֹתָם֙ ʔōṯˌām אֵת [object marker] לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כֹּ֣ה kˈō כֹּה thus תֹאמְר֔וּן ṯōmᵊrˈûn אמר say לַֽ lˈa לְ to אדֹנִ֖י ʔḏōnˌî אָדֹון lord לְ lᵊ לְ to עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau כֹּ֤ה kˈō כֹּה thus אָמַר֙ ʔāmˌar אמר say עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob עִם־ ʕim- עִם with לָבָ֣ן lāvˈān לָבָן Laban גַּ֔רְתִּי gˈartî גור dwell וָ wā וְ and אֵחַ֖ר ʔēḥˌar אחר be behind עַד־ ʕaḏ- עַד unto עָֽתָּה׃ ʕˈāttā עַתָּה now
32:4. praecepitque eis dicens sic loquimini domino meo Esau haec dicit frater tuus Iacob apud Laban peregrinatus sum et fui usque in praesentem diemAnd he commanded them, saying: Thus shall ye speak to my lord Esau: Thus saith thy brother Jacob: I have sojourned with Laban, and have been with him until this day.
4. And he commanded them, saying, Thus shall ye say unto my lord Esau; Thus saith thy servant Jacob, I have sojourned with Laban, and stayed until now:
32:4. 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:
32:4. And he instructed them, saying: “You shall speak in this way to my lord Esau: ‘Your brother Jacob says these things: “I have sojourned with Laban, and I have been with him until the present day.
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: и приказал им, сказав: так скажите господину моему Исаву: вот что говорит раб твой Иаков: я жил у Лавана и прожил доныне;
32:4
ἀπέστειλεν αποστελλω send off / away
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ἀγγέλους αγγελος messenger
ἔμπροσθεν εμπροσθεν in front; before
αὐτοῦ αυτος he; him
πρὸς προς to; toward
Ησαυ ησαυ Ēsau; Isav
τὸν ο the
ἀδελφὸν αδελφος brother
αὐτοῦ αυτος he; him
εἰς εις into; for
γῆν γη earth; land
Σηιρ σηιρ into; for
χώραν χωρα territory; estate
Εδωμ εδωμ Edōm; Ethom
32:4
וַ wa וְ and
יְצַ֤ו yᵊṣˈaw צוה command
אֹתָם֙ ʔōṯˌām אֵת [object marker]
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
כֹּ֣ה kˈō כֹּה thus
תֹאמְר֔וּן ṯōmᵊrˈûn אמר say
לַֽ lˈa לְ to
אדֹנִ֖י ʔḏōnˌî אָדֹון lord
לְ lᵊ לְ to
עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau
כֹּ֤ה kˈō כֹּה thus
אָמַר֙ ʔāmˌar אמר say
עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
עִם־ ʕim- עִם with
לָבָ֣ן lāvˈān לָבָן Laban
גַּ֔רְתִּי gˈartî גור dwell
וָ וְ and
אֵחַ֖ר ʔēḥˌar אחר be behind
עַד־ ʕaḏ- עַד unto
עָֽתָּה׃ ʕˈāttā עַתָּה now
32:4. praecepitque eis dicens sic loquimini domino meo Esau haec dicit frater tuus Iacob apud Laban peregrinatus sum et fui usque in praesentem diem
And he commanded them, saying: Thus shall ye speak to my lord Esau: Thus saith thy brother Jacob: I have sojourned with Laban, and have been with him until this day.
4. And he commanded them, saying, Thus shall ye say unto my lord Esau; Thus saith thy servant Jacob, I have sojourned with Laban, and stayed until now:
32:4. 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:
32:4. And he instructed them, saying: “You shall speak in this way to my lord Esau: ‘Your brother Jacob says these things: “I have sojourned with Laban, and I have been with him until the present day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Названия: «господин» для Исава и «раб» для себя со стороны Иакова, получившего высшее благословение и господство над Исавом, — акт восточной вежливости (ср. Быт 23:6; 1: Цар 24:9), а вместе с указанием на возможность подарков Исаву — и очевидное captatio benevalentiae.
Adam Clarke: Commentary on the Bible - 1831
32:4: Thus shall ye speak unto my lord Esau - Jacob acknowledges the superiority of his brother; for the time was not yet come in which it could be said, The elder shall serve the younger.
Albert Barnes: Notes on the Bible - 1834
32:4-9
Jacob now sends a message to Esau apprising him of his arrival. Unto the land of Seir. Arabia Petraea, with which Esau became connected by his marriage with a daughter of Ishmael. He was now married 56 years to his first two wives, and 20 to his last, and therefore, had a separate and extensive establishment of children and grandchildren. Jacob endeavors to make amends for the past by an humble and respectful approach to his older brother, in which he styles himself, "thy servant" and Esau, "my lord." He informs him of his wealth, to intimate that he did not expect anything from him. "Four hundred men with him." This was a formidable force. Esau had begun to live by the sword Gen 27:40, and had surrounded himself with a numerous body of followers. Associated by marriage with the Hittites and the Ishmaelites, he had rapidly risen to the rank of a powerful chieftain. It is vain to conjecture with what intent Esau advanced at the head of so large a retinue. It is probable that he was accustomed to a strong escort, that he wished to make an imposing appearance before his brother, and that his mind was in that wavering state, when the slightest incident might soothe him into good-will, or arouse him to vengeance. Jacob, remembering his own former dealings with him, has good cause for alarm. He betakes himself to the means of deliverance. He disposes of his horde into two camps, that if one were attacked and captured, the other might meanwhile escape. He never neglects to take all the precautions in his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:4: my lord: Gen 32:5, Gen 32:18, Gen 4:7, Gen 23:6, Gen 27:29, Gen 27:37, Gen 33:8; Exo 32:22; Sa1 26:17; Pro 6:3, Pro 15:1; Luk 14:11; Pe1 3:6
servant: Kg1 20:32; Ecc 10:4
Carl Friedrich Keil and Franz Delitzsch
32:4
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 (Gen 32:5) is the first pers. imperf. Kal for אאחר, from אחר to delay, to pass a time; cf. Prov 8:17, and Ges. 68, 2. The statement that Esau was already in the land of Seir (Gen 32:4), or, as it is afterwards called, the field of Edom, is not at variance with Gen 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 (Gen 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.
Geneva 1599
32:4 And he commanded them, saying, Thus shall ye speak unto my (b) lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:
(b) He reverenced his brother in worldly things, because he mainly looked to be preferred to the spiritual promise.
John Gill
32:4 And he commanded them,.... Being his servants:
saying, thus shall ye speak unto my lord Esau; being not only a lord of a country, but his eldest brother, and whom he chose to bespeak in this manner, to soften his mind, and incline it to him; and that he might see he did not pique himself upon the birthright and blessing he had obtained; and as if these were forgotten by him, though hereby he does not give up his right in them:
thy servant Jacob saith thus, expressing great humility and modesty; for though his father Isaac by his blessing had made him lord over Esau, the time was not come for this to take place, his father not being yet dead; and besides, was to have its accomplishment not in his own person, but in his posterity:
I have sojourned with Laban, and stayed there until now; had been a sojourner and a servant in Laban's family for twenty years past, and had had an hard master, and therefore could not be the object of his brother's envy, but rather of his pity and compassion.
John Wesley
32:4 He calls Esau his lord, himself his servant, to intimate that he did not insist upon the prerogatives of the birth - right and blessing he had obtained for himself, but left it to God to fulfil his own purpose in his seed. He gives him a short account of himself, that he was not a fugitive and a vagabond, but though long absent had dwelt with his own relations. I have sojourned with Laban, and staid there till now: and that he was not a beggar, nor likely to be a charge to his relations; no, I have oxen and asses - This he knew would (if any thing) recommend him to Esau's good affection. And, he courts his favour; I have sent that I may find grace in thy sight - It is no disparagement to those that have the better cause to become petitioners for reconciliation, and to sue for peace as well as right.
Robert Jamieson, A. R. Fausset and David Brown
32:4 Thus shall ye speak unto my lord Esau--The purport of the message was that, after a residence of twenty years in Mesopotamia, he was now returning to his native land, that he did not need any thing, for he had abundance of pastoral wealth, but that he could not pass without notifying his arrival to his brother and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition and soften hatred (Eccles 10:4).
Thy servant Jacob--He had been made lord over his brethren (compare Gen 27:29). But it is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving it to God to fulfil that purpose, he deemed it prudent to assume the most kind and respectful bearing.
32:532:5: Եւ եղեն իմ արջառ եւ ոչխար եւ էշք, ծառայք եւ աղախնայք. եւ առաքեցի պատմել տեառն իմում Եսաւայ՝ զի գտցէ ծառայ քո շնո՛րհ առաջի քո[294]։ [294] Այլք. Շնորհս առաջի քո։
5 Ունեցայ արջառներ, ոչխարներ, էշեր, ծառաներ ու աղախիններ: Հիմա մարդ եմ ուղարկում իմ տէր Եսաւին՝ խնդրելու, որ քո ծառան շնորհ գտնի քո առաջ”»:
5 Ես ունիմ արջառներ ու էշեր, հօտեր ու ծառաներ եւ աղախիններ եւ ղրկեցի իմ տիրոջս իմացնելու, որպէս զի քու առջեւդ շնորհք գտնեմ’»։
Եւ եղեն իմ արջառ եւ ոչխար եւ էշք, ծառայք եւ աղախնայք. եւ առաքեցի պատմել տեառն իմում Եսաւայ զի գտցէ ծառայ քո շնորհս առաջի քո:

32:5: Եւ եղեն իմ արջառ եւ ոչխար եւ էշք, ծառայք եւ աղախնայք. եւ առաքեցի պատմել տեառն իմում Եսաւայ՝ զի գտցէ ծառայ քո շնո՛րհ առաջի քո[294]։
[294] Այլք. Շնորհս առաջի քո։
5 Ունեցայ արջառներ, ոչխարներ, էշեր, ծառաներ ու աղախիններ: Հիմա մարդ եմ ուղարկում իմ տէր Եսաւին՝ խնդրելու, որ քո ծառան շնորհ գտնի քո առաջ”»:
5 Ես ունիմ արջառներ ու էշեր, հօտեր ու ծառաներ եւ աղախիններ եւ ղրկեցի իմ տիրոջս իմացնելու, որպէս զի քու առջեւդ շնորհք գտնեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
32:55: и есть у меня волы и ослы и мелкий скот, и рабы и рабыни; и я послал известить [о себе] господина моего, дабы приобрести благоволение пред очами твоими.
32:5 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin αὐτοῖς αυτος he; him λέγων λεγω tell; declare οὕτως ουτως so; this way ἐρεῖτε ερεω.1 state; mentioned τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine Ησαυ ησαυ Ēsau; Isav οὕτως ουτως so; this way λέγει λεγω tell; declare ὁ ο the παῖς παις child; boy σου σου of you; your Ιακωβ ιακωβ Iakōb; Iakov μετὰ μετα with; amid Λαβαν λαβαν reside καὶ και and; even ἐχρόνισα χρονιζω delay ἕως εως till; until τοῦ ο the νῦν νυν now; present
32:5 וַֽ wˈa וְ and יְהִי־ yᵊhî- היה be לִי֙ lˌî לְ to שֹׁ֣ור šˈôr שֹׁור bullock וַ wa וְ and חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass צֹ֖אן ṣˌōn צֹאן cattle וְ wᵊ וְ and עֶ֣בֶד ʕˈeveḏ עֶבֶד servant וְ wᵊ וְ and שִׁפְחָ֑ה šifḥˈā שִׁפְחָה maidservant וָֽ wˈā וְ and אֶשְׁלְחָה֙ ʔešlᵊḥˌā שׁלח send לְ lᵊ לְ to הַגִּ֣יד haggˈîḏ נגד report לַֽ lˈa לְ to אדֹנִ֔י ʔḏōnˈî אָדֹון lord לִ li לְ to מְצֹא־ mᵊṣō- מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
32:5. habeo boves et asinos oves et servos atque ancillas mittoque nunc legationem ad dominum meum ut inveniam gratiam in conspectu tuoI have oxen, and asses, and sheep, and menservants, and womenservants: and now I send a message to my lord, that I may find favor in thy sight.
5. and I have oxen, and asses flocks, and menservants ard maidservants: and I have sent to tell my lord, that I may find grace in thy sight.
32:5. 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.
32:5. I have oxen, and donkeys, and sheep, and men servants, and women servants. And now I send an ambassador to my lord, so that I may find favor in your sight.” ’ ”
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: и есть у меня волы и ослы и мелкий скот, и рабы и рабыни; и я послал известить [о себе] господина моего, дабы приобрести благоволение пред очами твоими.
32:5
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
αὐτοῖς αυτος he; him
λέγων λεγω tell; declare
οὕτως ουτως so; this way
ἐρεῖτε ερεω.1 state; mentioned
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
Ησαυ ησαυ Ēsau; Isav
οὕτως ουτως so; this way
λέγει λεγω tell; declare
ο the
παῖς παις child; boy
σου σου of you; your
Ιακωβ ιακωβ Iakōb; Iakov
μετὰ μετα with; amid
Λαβαν λαβαν reside
καὶ και and; even
ἐχρόνισα χρονιζω delay
ἕως εως till; until
τοῦ ο the
νῦν νυν now; present
32:5
וַֽ wˈa וְ and
יְהִי־ yᵊhî- היה be
לִי֙ lˌî לְ to
שֹׁ֣ור šˈôr שֹׁור bullock
וַ wa וְ and
חֲמֹ֔ור ḥᵃmˈôr חֲמֹור he-ass
צֹ֖אן ṣˌōn צֹאן cattle
וְ wᵊ וְ and
עֶ֣בֶד ʕˈeveḏ עֶבֶד servant
וְ wᵊ וְ and
שִׁפְחָ֑ה šifḥˈā שִׁפְחָה maidservant
וָֽ wˈā וְ and
אֶשְׁלְחָה֙ ʔešlᵊḥˌā שׁלח send
לְ lᵊ לְ to
הַגִּ֣יד haggˈîḏ נגד report
לַֽ lˈa לְ to
אדֹנִ֔י ʔḏōnˈî אָדֹון lord
לִ li לְ to
מְצֹא־ mᵊṣō- מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶֽיךָ׃ ʕênˈeʸḵā עַיִן eye
32:5. habeo boves et asinos oves et servos atque ancillas mittoque nunc legationem ad dominum meum ut inveniam gratiam in conspectu tuo
I have oxen, and asses, and sheep, and menservants, and womenservants: and now I send a message to my lord, that I may find favor in thy sight.
5. and I have oxen, and asses flocks, and menservants ard maidservants: and I have sent to tell my lord, that I may find grace in thy sight.
32:5. 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.
32:5. I have oxen, and donkeys, and sheep, and men servants, and women servants. And now I send an ambassador to my lord, so that I may find favor in your sight.” ’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:5: have oxen: Gen 30:43, Gen 31:1, Gen 31:16, Gen 33:11; Job 6:22
may find: Gen 33:8, Gen 33:15, Gen 47:25; Rut 2:2; Sa1 1:18; Sa2 16:4
John Gill
32:5 And I have oxen, and asses, flocks, and menservants, and womenservants,.... This he would have said, lest he should think he was come to ask anything of him, and put himself and his family upon him; and lest he should treat him with contempt, as a poor mean beggarly creature, and be ashamed of the relation he stood in to him:
and I have sent to tell my lord; of his coming, and of his state and circumstances:
that I may find grace in thy sight; share in his good will, which was all he wanted, and that friendship, harmony, and brotherly love, might subsist between them, which he was very desirous of.
32:632:6: Եւ դարձեալ հրեշտակացն առ Յակոբ՝ ասեն. Չոգա՛ք առ Եսաւ եղբայր քո. եւ գա՛յ ընդ առաջ քո, եւ չորք հարիւր այր ընդ նմա[295]։ [295] Այլք. Եւ չորեք հարիւր այր։
6 Բանագնացները Յակոբի մօտ վերադառնալով՝ ասացին. «Գնացինք քո եղբայր Եսաւի մօտ. նա, նրա հետ նաեւ չորս հարիւր տղամարդիկ, քեզ ընդառաջ են գալիս»:
6 Եւ պատգամաւորները դարձան Յակոբին ու ըսին. «Քու եղբօրդ Եսաւին գացինք ու անիկա ալ չորս հարիւր մարդով քեզ դիմաւորելու կու գայ»։
Եւ դարձեալ հրեշտակացն առ Յակոբ` ասեն. Չոգաք առ Եսաւ եղբայր քո, եւ գայ ընդ առաջ քո, եւ չորք հարեւր այր ընդ նմա:

32:6: Եւ դարձեալ հրեշտակացն առ Յակոբ՝ ասեն. Չոգա՛ք առ Եսաւ եղբայր քո. եւ գա՛յ ընդ առաջ քո, եւ չորք հարիւր այր ընդ նմա[295]։
[295] Այլք. Եւ չորեք հարիւր այր։
6 Բանագնացները Յակոբի մօտ վերադառնալով՝ ասացին. «Գնացինք քո եղբայր Եսաւի մօտ. նա, նրա հետ նաեւ չորս հարիւր տղամարդիկ, քեզ ընդառաջ են գալիս»:
6 Եւ պատգամաւորները դարձան Յակոբին ու ըսին. «Քու եղբօրդ Եսաւին գացինք ու անիկա ալ չորս հարիւր մարդով քեզ դիմաւորելու կու գայ»։
zohrab-1805▾ eastern-1994▾ western am▾
32:66: И возвратились вестники к Иакову и сказали: мы ходили к брату твоему Исаву; он идет навстречу тебе, и с ним четыреста человек.
32:6 καὶ και and; even ἐγένοντό γινομαι happen; become μοι μοι me βόες βους ox καὶ και and; even ὄνοι ονος donkey καὶ και and; even πρόβατα προβατον sheep καὶ και and; even παῖδες παις child; boy καὶ και and; even παιδίσκαι παιδισκη girl; maid καὶ και and; even ἀπέστειλα αποστελλω send off / away ἀναγγεῖλαι αναγγελλω announce τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine Ησαυ ησαυ Ēsau; Isav ἵνα ινα so; that εὕρῃ ευρισκω find ὁ ο the παῖς παις child; boy σου σου of you; your χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your
32:6 וַ wa וְ and יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return הַ ha הַ the מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger אֶֽל־ ʔˈel- אֶל to יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say בָּ֤אנוּ bˈānû בוא come אֶל־ ʔel- אֶל to אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother אֶל־ ʔel- אֶל to עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau וְ wᵊ וְ and גַם֙ ḡˌam גַּם even הֹלֵ֣ךְ hōlˈēḵ הלך walk לִ li לְ to קְרָֽאתְךָ֔ qᵊrˈāṯᵊḵˈā קרא encounter וְ wᵊ וְ and אַרְבַּע־ ʔarbaʕ- אַרְבַּע four מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred אִ֖ישׁ ʔˌîš אִישׁ man עִמֹּֽו׃ ʕimmˈô עִם with
32:6. reversi sunt nuntii ad Iacob dicentes venimus ad Esau fratrem tuum et ecce properat in occursum tibi cum quadringentis virisAnd the messengers returned to Jacob, saying: We came to Esau thy brother, and behold he cometh with speed to meet thee with four hundred men.
6. And the messengers returned to Jacob, saying, We came to thy brother Esau, and moreover he cometh to meet thee, and four hundred men with him.
32:6. 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.
32:6. And the messengers returned to Jacob, saying, “We went to your brother Esau, and behold, he rushes to meet you with four hundred men.”
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: И возвратились вестники к Иакову и сказали: мы ходили к брату твоему Исаву; он идет навстречу тебе, и с ним четыреста человек.
32:6
καὶ και and; even
ἐγένοντό γινομαι happen; become
μοι μοι me
βόες βους ox
καὶ και and; even
ὄνοι ονος donkey
καὶ και and; even
πρόβατα προβατον sheep
καὶ και and; even
παῖδες παις child; boy
καὶ και and; even
παιδίσκαι παιδισκη girl; maid
καὶ και and; even
ἀπέστειλα αποστελλω send off / away
ἀναγγεῖλαι αναγγελλω announce
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
Ησαυ ησαυ Ēsau; Isav
ἵνα ινα so; that
εὕρῃ ευρισκω find
ο the
παῖς παις child; boy
σου σου of you; your
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
32:6
וַ wa וְ and
יָּשֻׁ֨בוּ֙ yyāšˈuvû שׁוב return
הַ ha הַ the
מַּלְאָכִ֔ים mmalʔāḵˈîm מַלְאָךְ messenger
אֶֽל־ ʔˈel- אֶל to
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
בָּ֤אנוּ bˈānû בוא come
אֶל־ ʔel- אֶל to
אָחִ֨יךָ֙ ʔāḥˈîḵā אָח brother
אֶל־ ʔel- אֶל to
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
הֹלֵ֣ךְ hōlˈēḵ הלך walk
לִ li לְ to
קְרָֽאתְךָ֔ qᵊrˈāṯᵊḵˈā קרא encounter
וְ wᵊ וְ and
אַרְבַּע־ ʔarbaʕ- אַרְבַּע four
מֵאֹ֥ות mēʔˌôṯ מֵאָה hundred
אִ֖ישׁ ʔˌîš אִישׁ man
עִמֹּֽו׃ ʕimmˈô עִם with
32:6. reversi sunt nuntii ad Iacob dicentes venimus ad Esau fratrem tuum et ecce properat in occursum tibi cum quadringentis viris
And the messengers returned to Jacob, saying: We came to Esau thy brother, and behold he cometh with speed to meet thee with four hundred men.
32:6. 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.
32:6. And the messengers returned to Jacob, saying, “We went to your brother Esau, and behold, he rushes to meet you with four hundred men.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: На это приветствие ответа не было получено, напротив, получилось тревожное известие, что Исав идет на встречу с 400: мужей, — вероятно, из племени Измаила, с которым Исав уже ранее породнился (28:8–9).
Adam Clarke: Commentary on the Bible - 1831
32:6: Esau - cometh - and four hundred men with him - Jacob, conscious that he had injured his brother, was now apprehensive that he was coming with hostile intentions, and that he had every evil to fear from his displeasure. Conscience is a terrible accuser. It was a fine saying of a heathen,
Hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
Hor. Ep., l. i., E. i., v. 60.
Be this thy brazen bulwark of defense,
Still to preserve thy conscious innocence,
Nor e'er turn pale with guilt.
Francis.
In other words, He that has a good conscience has a brazen wall for his defense; for a guilty conscience needs no accuser; sooner or later it will tell the truth, and not only make the man turn pale who has it, but also cause him to tremble even while his guilt is known only to himself and God.
It does not appear that Esau in this meeting had any hostile intention, but was really coming with a part of his servants or tribe to do his brother honor. If he had had any contrary intention, God had removed it; and the angelic host which Jacob met with before might have inspired him with sufficient confidence in God's protection. But we find that when he needed faith most, he appears to have derived but little benefit from its influence, partly from the sense he had of the injury he had done to his brother, and partly from not attending sufficiently to the assurance which God had given him of his gracious protection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:6: and four: Gen 32:8, Gen 32:11, Gen 27:40, Gen 27:41, Gen 33:1; Amo 5:19
John Gill
32:6 And the messengers returned to Jacob,.... After they had delivered their message, with the answer they brought back:
saying, we came to thy brother Esau; which, though not expressed, is implied in these words, and is still more manifest by what follows:
and also he cometh to meet thee; and pay a friendly visit, as they supposed:
and four hundred men with him; partly to show his grandeur, and partly out of respect to Jacob, and to do honour to him; though some think this was done with an ill design upon him, and which indeed seems probable; and it is certain Jacob so understood it, as is evident by the distress it gave him, and by the methods he took for his safety, and by the gracious appearance of God unto him, and the strength he gave him on this occasion, not only to pray to and wrestle with him, but to prevail both with God and men, as the following account shows. The Targums of Jonathan and Jerusalem call these four hundred men leaders or generals of armies, which is not probable; they were most likely Esau's subjects, his tenants and servants.
John Wesley
32:6 He cometh to meet thee, and four hundred men with him - He is now weary of waiting for the days of mourning for his father, and before those come resolves to slay his brother. Out he marches with four hundred men, probably such as used to hunt with him, armed no doubt, ready to execute the word of command.
Robert Jamieson, A. R. Fausset and David Brown
32:6 The messengers returned to Jacob--Their report left Jacob in painful uncertainty as to what was his brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was naturally timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family.
32:732:7: Զահի՛ հարաւ Յակոբ. եւ տարակուսեալ էր. եւ զատոյց զժողովուրդն որ ընդ նմա էր. եւ զարջառ եւ զոչխար եւ զուղտս՝ յերկուս բանակս։
7 Վախեցաւ Յակոբն ու կասկածանքի մէջ ընկաւ: Նա իր հետ եղած ժողովրդին, արջառները, ոչխարները եւ ուղտերը բաժանեց երկու խմբի:
7 Յակոբ խիստ վախցաւ ու խռովեցաւ։ Իրեն հետ եղած ժողովուրդը ու հօտերը եւ արջառները եւ ուղտերը երկու խումբի բաժնեց
Զահի հարաւ Յակոբ, եւ տարակուսեալ էր. եւ զատոյց զժողովուրդն որ ընդ նմա էր, եւ զարջառ եւ զոչխար եւ զուղտս յերկուս բանակս:

32:7: Զահի՛ հարաւ Յակոբ. եւ տարակուսեալ էր. եւ զատոյց զժողովուրդն որ ընդ նմա էր. եւ զարջառ եւ զոչխար եւ զուղտս՝ յերկուս բանակս։
7 Վախեցաւ Յակոբն ու կասկածանքի մէջ ընկաւ: Նա իր հետ եղած ժողովրդին, արջառները, ոչխարները եւ ուղտերը բաժանեց երկու խմբի:
7 Յակոբ խիստ վախցաւ ու խռովեցաւ։ Իրեն հետ եղած ժողովուրդը ու հօտերը եւ արջառները եւ ուղտերը երկու խումբի բաժնեց
zohrab-1805▾ eastern-1994▾ western am▾
32:77: Иаков очень испугался и смутился; и разделил людей, бывших с ним, и скот мелкий и крупный и верблюдов на два стана.
32:7 καὶ και and; even ἀνέστρεψαν αναστρεφω overturn; turn up / back οἱ ο the ἄγγελοι αγγελος messenger πρὸς προς to; toward Ιακωβ ιακωβ Iakōb; Iakov λέγοντες λεγω tell; declare ἤλθομεν ερχομαι come; go πρὸς προς to; toward τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your Ησαυ ησαυ Ēsau; Isav καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ἔρχεται ερχομαι come; go εἰς εις into; for συνάντησίν συναντησις meeting σοι σοι you καὶ και and; even τετρακόσιοι τετρακοσιοι four hundred ἄνδρες ανηρ man; husband μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
32:7 וַ wa וְ and יִּירָ֧א yyîrˈā ירא fear יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob מְאֹ֖ד mᵊʔˌōḏ מְאֹד might וַ wa וְ and יֵּ֣צֶר yyˈēṣer צרר wrap, be narrow לֹ֑ו lˈô לְ to וַ wa וְ and יַּ֜חַץ yyˈaḥaṣ חצה divide אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אִתֹּ֗ו ʔittˈô אֵת together with וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּ֧אן ṣṣˈōn צֹאן cattle וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the בָּקָ֛ר bbāqˈār בָּקָר cattle וְ wᵊ וְ and הַ ha הַ the גְּמַלִּ֖ים ggᵊmallˌîm גָּמָל camel לִ li לְ to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two מַחֲנֹֽות׃ maḥᵃnˈôṯ מַחֲנֶה camp
32:7. timuit Iacob valde et perterritus divisit populum qui secum erat greges quoque et oves et boves et camelos in duas turmasThen Jacob was greatly afraid; and in his fear divided the people that was with him, and the flocks, and the sheep, and the oxen, and the camels, into two companies,
7. Then Jacob was greatly afraid and was distressed: and he divided the people that was with him, and the flocks, and the herds, and the camels, into two companies;
32:7. 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;
32:7. Jacob was very afraid. And in his terror, he divided the people who were with him, likewise the flocks, and the sheep, and the oxen, and the camels, into two companies,
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: Иаков очень испугался и смутился; и разделил людей, бывших с ним, и скот мелкий и крупный и верблюдов на два стана.
32:7
καὶ και and; even
ἀνέστρεψαν αναστρεφω overturn; turn up / back
οἱ ο the
ἄγγελοι αγγελος messenger
πρὸς προς to; toward
Ιακωβ ιακωβ Iakōb; Iakov
λέγοντες λεγω tell; declare
ἤλθομεν ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
ἀδελφόν αδελφος brother
σου σου of you; your
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ἔρχεται ερχομαι come; go
εἰς εις into; for
συνάντησίν συναντησις meeting
σοι σοι you
καὶ και and; even
τετρακόσιοι τετρακοσιοι four hundred
ἄνδρες ανηρ man; husband
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
32:7
וַ wa וְ and
יִּירָ֧א yyîrˈā ירא fear
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
וַ wa וְ and
יֵּ֣צֶר yyˈēṣer צרר wrap, be narrow
לֹ֑ו lˈô לְ to
וַ wa וְ and
יַּ֜חַץ yyˈaḥaṣ חצה divide
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אִתֹּ֗ו ʔittˈô אֵת together with
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֹּ֧אן ṣṣˈōn צֹאן cattle
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
בָּקָ֛ר bbāqˈār בָּקָר cattle
וְ wᵊ וְ and
הַ ha הַ the
גְּמַלִּ֖ים ggᵊmallˌîm גָּמָל camel
לִ li לְ to
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
מַחֲנֹֽות׃ maḥᵃnˈôṯ מַחֲנֶה camp
32:7. timuit Iacob valde et perterritus divisit populum qui secum erat greges quoque et oves et boves et camelos in duas turmas
Then Jacob was greatly afraid; and in his fear divided the people that was with him, and the flocks, and the sheep, and the oxen, and the camels, into two companies,
7. Then Jacob was greatly afraid and was distressed: and he divided the people that was with him, and the flocks, and the herds, and the camels, into two companies;
32:7. 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;
32:7. Jacob was very afraid. And in his terror, he divided the people who were with him, likewise the flocks, and the sheep, and the oxen, and the camels, into two companies,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Боязнь Иакова, несмотря на божественные обетования защиты (28:13–15; 31:13), — на что не без основания обращали внимание уже иудейские толкователи — обнаруживает, конечно, несовершенство веры Иакова в Промысл Божий (вера его чрезвычайно уступала в силе и твердости своей вере Авраама, Быт 15:6). Соответственно этому он употребляет прежде всего чисто человеческое средство защиты ожидаемых враждебных действий от Исава. Можно думать, впрочем, что, кроме естественной привязанности к жизни и страха за себя и семью, внутреннее беспокойство Иакова вызывалось упреками его совести за обман его в отношении Исава. Этот высший мотив, естественно, обращает мысль Иакова к Богу.
Adam Clarke: Commentary on the Bible - 1831
32:7: He divided the people, etc. - His prudence and cunning were now turned into a right channel, for he took the most effectual method to appease his brother, had he been irritated, and save at least a part of his family. This dividing and arranging of his flocks, family, and domestics, has something in it highly characteristic. To such a man as Jacob such expedients would naturally present themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:7: greatly: Exo 14:10; Psa 18:4, Psa 18:5, Psa 31:13, Psa 55:4, Psa 55:5, Psa 61:2, Psa 142:4; Mat 8:26; Joh 16:33; Act 14:22; Co2 1:4, Co2 1:8-10; Ti2 3:12
distressed: Gen 35:3; Psa 107:6
and he: Psa 112:5; Pro 2:11; Isa 28:26; Mat 10:16
Geneva 1599
32:7 Then Jacob was (c) greatly afraid and distressed: and he divided the people that [was] with him, and the flocks, and herds, and the camels, into two bands;
(c) Though he was comforted by the angels, yet the infirmity of the flesh appears.
John Gill
32:7 Then Jacob was greatly afraid and distressed,.... Knowing what he had done to his brother in getting the birthright and blessing from him, and what an enmity he had conceived in his mind against him on that account, and remembering what he had said he would do to him; and therefore might fear that all his professions of respect to him were craftily and cunningly made to take him off of his guard, and that he might the more easily fall into his hands, and especially when he heard there were four hundred men with him; this struck a terror into him, and made him suspicious of an ill design against him; though herein Jacob betrayed much weakness and want of faith, when God has promised again and again that he would he with him, and keep him, and protect him, and return him safe to the land of Canaan; and when he had just had such an appearance of angels to be his helpers, guardians, and protectors:
and he divided the people that was with him, and the flocks, and the herds, and the camels, into two bands: some of his servants and shepherds, with a part of the flocks and herds, in one band or company, and some with the rest of them, and the camels, and his wives, and his children, in the other.
John Wesley
32:7 Then Jacob was greatly afraid and distressed - A lively apprehension of danger, may very well consist with a humble confidence in God's power and promise.
32:832:8: Եւ ասէ Յակոբ. Եթէ եկեսցէ Եսաւ յառաջին բանակն եւ հարցէ զնա, ապրեսցի՛ երկրորդ բանակն։
8 Յակոբը մտածեց. «Եթէ Եսաւը յարձակուի առաջին խմբի վրայ եւ ջարդի այն, ապա կը փրկուի երկրորդ խումբը»:
8 Ու ըսաւ. «Եթէ Եսաւ մէկ խումբին հասնի ու զայն զարնելու ըլլայ, միւս խումբը կ’ազատի»։
Եւ ասէ Յակոբ. Եթէ եկեսցէ Եսաւ յառաջին բանակն եւ հարցէ զնա, ապրեսցի երկրորդ բանակն:

32:8: Եւ ասէ Յակոբ. Եթէ եկեսցէ Եսաւ յառաջին բանակն եւ հարցէ զնա, ապրեսցի՛ երկրորդ բանակն։
8 Յակոբը մտածեց. «Եթէ Եսաւը յարձակուի առաջին խմբի վրայ եւ ջարդի այն, ապա կը փրկուի երկրորդ խումբը»:
8 Ու ըսաւ. «Եթէ Եսաւ մէկ խումբին հասնի ու զայն զարնելու ըլլայ, միւս խումբը կ’ազատի»։
zohrab-1805▾ eastern-1994▾ western am▾
32:88: И сказал: если Исав нападет на один стан и побьет его, то остальной стан может спастись.
32:8 ἐφοβήθη φοβεω afraid; fear δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἠπορεῖτο απορεω perplex καὶ και and; even διεῖλεν διαιρεω divide τὸν ο the λαὸν λαος populace; population τὸν ο the μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even τοὺς ο the βόας βους ox καὶ και and; even τὰ ο the πρόβατα προβατον sheep εἰς εις into; for δύο δυο two παρεμβολάς παρεμβολη encampment; barracks
32:8 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say אִם־ ʔim- אִם if יָבֹ֥וא yāvˌô בוא come עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau אֶל־ ʔel- אֶל to הַ ha הַ the מַּחֲנֶ֥ה mmaḥᵃnˌeh מַחֲנֶה camp הָ hā הַ the אַחַ֖ת ʔaḥˌaṯ אֶחָד one וְ wᵊ וְ and הִכָּ֑הוּ hikkˈāhû נכה strike וְ wᵊ וְ and הָיָ֛ה hāyˈā היה be הַ ha הַ the מַּחֲנֶ֥ה mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the נִּשְׁאָ֖ר nnišʔˌār שׁאר remain לִ li לְ to פְלֵיטָֽה׃ fᵊlêṭˈā פְּלֵיטָה escape
32:8. dicens si venerit Esau ad unam turmam et percusserit eam alia turma quae reliqua est salvabiturSaying: If Esau come to one company and destroy it, the other company that is left shall escape.
8. and he said, If Esau come to the one company, and smite it, then the company which is left shall escape.
32:8. And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.
32:8. saying: “If Esau goes to one company, and strikes it, the other company, which is left behind, will be saved.”
And said, If Esau come to the one company, and smite it, then the other company which is left shall escape:

8: И сказал: если Исав нападет на один стан и побьет его, то остальной стан может спастись.
32:8
ἐφοβήθη φοβεω afraid; fear
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἠπορεῖτο απορεω perplex
καὶ και and; even
διεῖλεν διαιρεω divide
τὸν ο the
λαὸν λαος populace; population
τὸν ο the
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
τοὺς ο the
βόας βους ox
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
εἰς εις into; for
δύο δυο two
παρεμβολάς παρεμβολη encampment; barracks
32:8
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
אִם־ ʔim- אִם if
יָבֹ֥וא yāvˌô בוא come
עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau
אֶל־ ʔel- אֶל to
הַ ha הַ the
מַּחֲנֶ֥ה mmaḥᵃnˌeh מַחֲנֶה camp
הָ הַ the
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
וְ wᵊ וְ and
הִכָּ֑הוּ hikkˈāhû נכה strike
וְ wᵊ וְ and
הָיָ֛ה hāyˈā היה be
הַ ha הַ the
מַּחֲנֶ֥ה mmaḥᵃnˌeh מַחֲנֶה camp
הַ ha הַ the
נִּשְׁאָ֖ר nnišʔˌār שׁאר remain
לִ li לְ to
פְלֵיטָֽה׃ fᵊlêṭˈā פְּלֵיטָה escape
32:8. dicens si venerit Esau ad unam turmam et percusserit eam alia turma quae reliqua est salvabitur
Saying: If Esau come to one company and destroy it, the other company that is left shall escape.
32:8. And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.
32:8. saying: “If Esau goes to one company, and strikes it, the other company, which is left behind, will be saved.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:8: Gen 33:1-3; Mat 10:16
Carl Friedrich Keil and Franz Delitzsch
32:8
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. Gen 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.
John Gill
32:8 And said, if Esau come to the one company, and smite it,.... The first, which perhaps consisted only of some servants, with a part of his cattle; so that if Esau should come in an hostile manner, and fall upon that, and slay the servants, and take the cattle as a booty:
then the other company which is left shall escape; by flight, in which most probably were he himself, his wives and children, and the camels to carry them off who would have notice by what should happen to the first band; but one would think, that, notwithstanding all this precaution and wise methods taken, there could be little expectation of escaping the hands of Esau, if he came out on such an ill design; for whither could they flee? or how could they hope to get out of the reach of four hundred men pursuing after them, unless it could be thought, or might be hoped, that the first company falling into his hands, and the revenge on them, and the plunder of them, would satiate him, and he would proceed no further? but Jacob did not trust to these methods he concerted, but betakes himself to God in prayer, as follows.
32:932:9: Եւ ասէ Յակոբ. Աստուած հօր իմոյ Աբրաամու, եւ Աստուած հօր իմոյ Իսահակայ, Տէր որ ասացեր ցիս թէ ե՛րթ յերկիր ծննդեան քո՝ եւ բարի՛ արարից քեզ։
9 Եւ Յակոբն ասաց. «Իմ հայր Աբրահամի Աստուա՛ծ, իմ հայր Իսահակի Աստուա՛ծ, Տէ՛ր, ինձ ասացիր, թէ՝ “Գնա՛ քո ծննդավայրը եւ բարիք կ’անեմ քեզ”:
9 Եւ Յակոբ ըսաւ. «Ո՛վ իմ հօրս Աբրահամին Աստուածը ու իմ հօրս Իսահակին Աստուածը, ո՛վ Տէր, որ ըսիր ինծի՝ ‘Քու երկիրդ ու քու հայրենիքդ դարձիր ու քեզի բարիք ընեմ’.
Եւ ասէ Յակոբ. Աստուած հօր իմոյ Աբրահամու եւ Աստուած հօր իմոյ Իսահակայ, Տէր, որ ասացեր ցիս թէ Երթ յերկիր ծննդեան քո եւ բարի արարից քեզ:

32:9: Եւ ասէ Յակոբ. Աստուած հօր իմոյ Աբրաամու, եւ Աստուած հօր իմոյ Իսահակայ, Տէր որ ասացեր ցիս թէ ե՛րթ յերկիր ծննդեան քո՝ եւ բարի՛ արարից քեզ։
9 Եւ Յակոբն ասաց. «Իմ հայր Աբրահամի Աստուա՛ծ, իմ հայր Իսահակի Աստուա՛ծ, Տէ՛ր, ինձ ասացիր, թէ՝ “Գնա՛ քո ծննդավայրը եւ բարիք կ’անեմ քեզ”:
9 Եւ Յակոբ ըսաւ. «Ո՛վ իմ հօրս Աբրահամին Աստուածը ու իմ հօրս Իսահակին Աստուածը, ո՛վ Տէր, որ ըսիր ինծի՝ ‘Քու երկիրդ ու քու հայրենիքդ դարձիր ու քեզի բարիք ընեմ’.
zohrab-1805▾ eastern-1994▾ western am▾
32:99: И сказал Иаков: Боже отца моего Авраама и Боже отца моего Исаака, Господи, сказавший мне: возвратись в землю твою, на родину твою, и Я буду благотворить тебе!
32:9 καὶ και and; even εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov ἐὰν εαν and if; unless ἔλθῃ ερχομαι come; go Ησαυ ησαυ Ēsau; Isav εἰς εις into; for παρεμβολὴν παρεμβολη encampment; barracks μίαν εις.1 one; unit καὶ και and; even ἐκκόψῃ εκκοπτω cut out; cut off αὐτήν αυτος he; him ἔσται ειμι be ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks ἡ ο the δευτέρα δευτερος second εἰς εις into; for τὸ ο the σῴζεσθαι σωζω save
32:9 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s) אָבִ֣י ʔāvˈî אָב father אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham וֵ wē וְ and אלֹהֵ֖י ʔlōhˌê אֱלֹהִים god(s) אָבִ֣י ʔāvˈî אָב father יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH הָ hā הַ the אֹמֵ֣ר ʔōmˈēr אמר say אֵלַ֗י ʔēlˈay אֶל to שׁ֧וּב šˈûv שׁוב return לְ lᵊ לְ to אַרְצְךָ֛ ʔarṣᵊḵˈā אֶרֶץ earth וּ û וְ and לְ lᵊ לְ to מֹולַדְתְּךָ֖ môlaḏtᵊḵˌā מֹולֶדֶת offspring וְ wᵊ וְ and אֵיטִ֥יבָה ʔêṭˌîvā יטב be good עִמָּֽךְ׃ ʕimmˈāḵ עִם with
32:9. dixitque Iacob Deus patris mei Abraham et Deus patris mei Isaac Domine qui dixisti mihi revertere in terram tuam et in locum nativitatis tuae et benefaciam tibiAnd Jacob said: O God of my father Abraham, and God of my father Isaac, O Lord, who saidst to me: Return to thy land and to the place of thy birth, and I will do well for thee,
9. And Jacob said, O God of my father Abraham, and God of my father Isaac, O LORD, which saidst unto me, Return unto thy country, and to thy kindred, and I will do thee good:
32:9. 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:
32:9. And Jacob said: “God of my father Abraham, and God of my father Isaac, O Lord who said to me: ‘Return to your land, and to the place of your nativity, and I will do well for you.’
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: И сказал Иаков: Боже отца моего Авраама и Боже отца моего Исаака, Господи, сказавший мне: возвратись в землю твою, на родину твою, и Я буду благотворить тебе!
32:9
καὶ και and; even
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
ἐὰν εαν and if; unless
ἔλθῃ ερχομαι come; go
Ησαυ ησαυ Ēsau; Isav
εἰς εις into; for
παρεμβολὴν παρεμβολη encampment; barracks
μίαν εις.1 one; unit
καὶ και and; even
ἐκκόψῃ εκκοπτω cut out; cut off
αὐτήν αυτος he; him
ἔσται ειμι be
ο the
παρεμβολὴ παρεμβολη encampment; barracks
ο the
δευτέρα δευτερος second
εἰς εις into; for
τὸ ο the
σῴζεσθαι σωζω save
32:9
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
יַעֲקֹב֒ yaʕᵃqˌōv יַעֲקֹב Jacob
אֱלֹהֵי֙ ʔᵉlōhˌê אֱלֹהִים god(s)
אָבִ֣י ʔāvˈî אָב father
אַבְרָהָ֔ם ʔavrāhˈām אַבְרָהָם Abraham
וֵ וְ and
אלֹהֵ֖י ʔlōhˌê אֱלֹהִים god(s)
אָבִ֣י ʔāvˈî אָב father
יִצְחָ֑ק yiṣḥˈāq יִצְחָק Isaac
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
הָ הַ the
אֹמֵ֣ר ʔōmˈēr אמר say
אֵלַ֗י ʔēlˈay אֶל to
שׁ֧וּב šˈûv שׁוב return
לְ lᵊ לְ to
אַרְצְךָ֛ ʔarṣᵊḵˈā אֶרֶץ earth
וּ û וְ and
לְ lᵊ לְ to
מֹולַדְתְּךָ֖ môlaḏtᵊḵˌā מֹולֶדֶת offspring
וְ wᵊ וְ and
אֵיטִ֥יבָה ʔêṭˌîvā יטב be good
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
32:9. dixitque Iacob Deus patris mei Abraham et Deus patris mei Isaac Domine qui dixisti mihi revertere in terram tuam et in locum nativitatis tuae et benefaciam tibi
And Jacob said: O God of my father Abraham, and God of my father Isaac, O Lord, who saidst to me: Return to thy land and to the place of thy birth, and I will do well for thee,
9. And Jacob said, O God of my father Abraham, and God of my father Isaac, O LORD, which saidst unto me, Return unto thy country, and to thy kindred, and I will do thee good:
32:9. 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:
32:9. And Jacob said: “God of my father Abraham, and God of my father Isaac, O Lord who said to me: ‘Return to your land, and to the place of your nativity, and I will do well for you.’
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: В сознании недостаточности человеческих сил и средств, как орудий защиты от предстоящей опасности, Иаков обращается с молитвою к Богу отцов. Эта, первая в Библии, молитва (если не считать ходатайства Авраама за содомлян, 18:23: и д.) имеет все признаки истинной молитвы, отличаясь искренностью, детской простотой, благодарностью к Богу, смирением пред Ним и надеждой на Него одного.

В начале молитвы — исповедание Бога Богом спасения и указание на прямое повеление (31:13) Божие Иакову возвратиться на родину, с обетованием — быть с ним (10). В сравнении с теми великими благодеяниями, которые обещал и даровал уже Господь Иакову, он чувствует свое ничтожество, недостоинство, тем более, что у него налицо — осязательное доказательство промышления Божия о нем, в виде обогащения его в Месопотамии, между тем как туда он направлялся с одним посохом (еврейские толкователи, обращая внимание на конструкцию bemaqeli, с жезлом, или, точнее, посредством жезла, полагали, что Иаков жезлом разделил Иордан). Усиленно молясь о спасении, Иаков выражает боязнь за целость семьи — «чтобы Исав не убил его и матери с детьми» (12). Последнее выражение — ходячая фраза (Ос 10:14; Втор 22:6), означающая полноту и вместе жестокость, кровожадность истребления.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9-12: Jacob's Prayer.B. C. 1739.
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: 10 I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. 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. 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.
Our rule is to call upon God in the time of trouble; we have here an example to this rule, and the success encourages us to follow this example. It was now a time of Jacob's trouble, but he shall be saved out of it; and here we have him praying for that salvation, Jer. xxx. 7. In his distress he sought the Lord, and he heard him. Note, Times of fear should be times of prayer; whatever frightens us should drive us to our knees, to our God. Jacob had lately seen his guard of angels, but, in this distress, he applied to God, not to them; he knew they were his fellow-servants, Rev. xxii. 9. Nor did he consult Laban's teraphim; it was enough for him that he had a God to go to. To him he addresses himself with all possible solemnity, so running for safety into the name of the Lord, as a strong tower, Prov. xviii. 10. This prayer is the more remarkable because it won him the honour of being an Israel, a prince with God, and the father of the praying remnant, who are hence called the seed of Jacob, to whom he never said, Seek you me in vain. Now it is worth while to enquire what there was extraordinary in this prayer, that it should gain the petitioner all this honour.
I. The request itself is one, and very express: Deliver me from the hand of my brother, v. 11. Though there was no human probability on his side, yet he believed the power of God could rescue him as a lamb out of the bloody jaws of the loin. Note, 1. We have leave to be particular in our addresses to God, to mention the particular straits and difficulties we are in; for the God with whom we have to do is one we may be free with: we have liberty of speech (parresia) at the throne of grace. 2. When our brethren aim to be our destroyers, it is our comfort that we have a Father to whom we may apply as our deliverer.
II. The pleas are many, and very powerful; never was cause better ordered, Job xxiii. 4. He offers up his request with great faith, fervency, and humility. How earnestly does he beg! Deliver me, I pray thee, v. 11. His fear made him importunate. With what holy logic does he argue! With what divine eloquence does he plead! Here is a noble copy to write after.
1. He addresses himself to God as the God of his fathers, v. 9. Such was the humble self-denying sense he had of his own unworthiness that he did not call God his own God, but a God in covenant with his ancestors: O God of my father Abraham, and God of my father Isaac; and this he could the better plead because the covenant, by divine designation, was entailed upon him. Note, God's covenant with our fathers may be a comfort to us when were are in distress. It has often been so to the Lord's people, Ps. xxii. 4, 5. Being born in God's house, we are taken under his special protection.
2. He produces his warrant: Thou saidst unto me, Return unto thy country. He did not rashly leave his place with Laban, nor undertake this journey out of a fickle humour, or a foolish fondness for his native country, but in obedience to God's command. Note, (1.) We may be in the way of our duty, and yet may meet with trouble and distress in that way. As prosperity will not prove us in the right, so cross events will not prove us in the wrong; we may be going whither God calls us, and yet may think our way hedged up with thorns. (2.) We may comfortably trust God with our safety, while we carefully keep to our duty. If God be our guide, he will be our guard.
3. He humbly acknowledges his own unworthiness to receive any favour from God (v. 10): I am not worthy; it is an unusual plea. Some would think he should have pleaded that what was now in danger was his own, against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Note, Self-denial and self-abasement well become us in all our addresses to the throne of grace. Christ never commended any of his petitioners so much as him who said, Lord, I am not worthy (Matt. viii. 8), and her who said, Truth, Lord, yet the dogs eat of the crumbs which fall from their master's table, Matt. xv. 27. Now observe here, (1.) How magnificently and honourably he speaks of the mercies of God to him. We have here, mercies, in the plural number, and inexhaustible spring, and innumerable streams; mercies and truth, that is, past mercies given according to the promise, and further mercies secured by the promise. Note, What is laid up in God's truth, as well as what is laid out in God's mercies, is the matter both of the comforts and the praises of active believers. Nay, observe, it is all the mercies, and all the truth; the manner of expression is copious, and intimates that his heart was full of God's goodness. (2.) How meanly and humbly he speaks of himself, disclaiming all thought of his own merit: "I am not worthy of the least of all thy mercies, much less am I worthy of so great a favour as this I am now suing for." Jacob was a considerable man, and, upon many accounts, very deserving, and, in treating with Laban, had justly insisted on his merits, but not before God. I am less than all thy mercies; so the word is. Note, The best and greatest of men are utterly unworthy of the least favour from God, and just be ready to own it upon all occasions. It was the excellent Mr. Herbert's motto, Less than the least of all God's mercies. Those are best prepared for the greatest mercies that see themselves unworthy of the least.
4. He thankfully owns God's goodness to him in his banishment, and how much it had outdone his expectations: "With my staff I passed over this Jordan, poor and desolate, like a forlorn and despised pilgrim;" he had no guides, no companions, no attendants, no conveniences for travel, but his staff only, nothing else to stay himself upon; "and now I have become two bands, now I am surrounded with a numerous and comfortable retinue of children and servants:" though it was his distress that had now obliged him to divide his family into two bands, yet he makes use of that for the magnifying of the mercy of his increase. Note, (1.) The increase of our families is then comfortable indeed to us when we see God's mercies, and his truth, in it. (2.) Those whose latter end greatly increases ought, with humility and thankfulness, to remember how small their beginning was. Jacob pleads, "Lord, thou didst keep me when I went out with only my staff, and had but one life to lose; wilt thou not keep me now that so many are embarked with me?"
5. He urges the extremity of the peril he was in: Lord, deliver me from Esau, for I fear him, v. 11. The people of God have not been shy of telling God their fears; for they know he takes cognizance of them, and considers them. The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer, that he was afraid of; nor was it his own life only that lay at stake, but the mothers' and the children's, that had left their native soil to go along with him. Note, Natural affection may furnish us with allowable acceptable pleas in prayer.
6. He insists especially upon the promise God had made him (v. 9): Thou saidst, I will deal well with thee, and again, in the close (v. 12): Thou saidst, I will surely do thee good. Note, (1.) The best we can say to God in prayer is what he has said to us. God's promises, as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. "Lord, thou saidst thus and thus; and wilt thou not be as good as thy word, the word upon which thou had caused me to hope?" Ps. cxix. 49. (2.) The most general promises are applicable to particular cases. "Thou saidst, I will do thee good; Lord, do me good in this matter." He pleads also a particular promise, that of the multiplying of his seed. "Lord, what will become of that promise, if they be all cut off?" Note, [1.] There are promises to the families of good people, which are improvable in prayer for family-mercies, ordinary and extraordinary, ch. xvii. 7; Ps. cxii. 2; cii. 28. [2.] The world's threatenings should drive us to God's promises.
Adam Clarke: Commentary on the Bible - 1831
32:9: O God of my father Abraham, etc. - This prayer is remarkable for its simplicity and energy; and it is a model too for prayer, of which it contains the essential constituents: - 1. Deep self-abasement. 2. Magnification of God's mercy. 3. Deprecation of the evil to which he was exposed. 4. Pleading the promises that God had made to him. And, 5. Taking encouragement from what God had already wrought.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:9: Jacob: Sa1 30:6; Ch2 20:6, Ch2 20:12, Ch2 32:20; Psa 34:4-6, Psa 50:15, Psa 91:15; Phi 4:6, Phi 4:7
O God: Gen 17:7, Gen 28:13, Gen 31:29, Gen 31:42, Gen 31:53; Exo 3:6
the Lord: Gen 31:3, Gen 31:13
John Gill
32:9 And Jacob said, O God of my father Abraham, and God of my father Isaac,.... In this distress he does not consult the teraphim Rachel had taken from her father; nor does he call upon the hosts of angels that had just appeared to him, to help, protect, and guard him; but to God only, the God of his fathers, who had promised great things to them, and had done great things for them; who was their God in covenant, as he was his also, though he makes no mention of it, and who was heir of the promises made to them, the birthright and blessing being entailed upon him:
the Lord which saidst unto me, return unto thy country, and to thy kindred; the same God had appeared to him, when in Laban's house, and bid him return to his own country, and father's house; in obedience to which command he was now on his journey thither, and being in the way of his duty, and acting according to the will of God, though he had no dependence on, nor put any confidence in anything done by him, as appears by what follows; yet he hoped God of his grace and goodness would have a regard unto him, as he was doing what he was directed to by him, and especially since he had made the following gracious promise:
and I will deal well with thee: bestow good things on thee, both temporal and spiritual, and among the former, preservation from evils and dangers is included.
John Wesley
32:9 He addresseth himself to God as the God of his fathers: such was the sense he had of his own unworthiness, that he did not call God his own God, but a God in covenant with his ancestors. O God of my father Abraham, and God of my father Isaac. And this he could better plead, because the covenant was entailed upon him. Thou saidst unto me, Return unto thy country - He did not rashly leave his place with Laban, out of a foolish fondness for his native country; but in obedience to God's command.
Robert Jamieson, A. R. Fausset and David Brown
32:9 Jacob said, O God of my father Abraham--In this great emergency, he had recourse to prayer. This is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal is made to God, as standing in a covenant relation to his family, just as we ought to put our hopes of acceptance with God in Christ. It pleads the special promise made to him of a safe return; and after a most humble and affecting confession of unworthiness, it breathes an earnest desire for deliverance from the impending danger. It was the prayer of a kind husband, an affectionate father, a firm believer in the promises.
32:1032:10: Չե՛մ բաւական ամենայն արդարութեան՝ եւ ճշմարտութեանն զոր արարեր ընդ ծառայի քում. զի ցուպ ՚ի ձեռն անցի ընդ այս Յորդանան. եւ արդ՝ աւասիկ եղէ յերկո՛ւս բանակս[296]։ [296] Ոմանք. Զի ցուպ ՚ի ձեռին անցի։
10 Ես արժանի չեմ բոլոր այն արդարութիւններին ու ճշմարտութիւններին, որ արեցիր քո ծառային, որովհետեւ ցուպը ձեռքիս անցայ Յորդանանի այս կողմը, իսկ հիմա բաժանուել եմ երկու մասի:
10 Արժանի չեմ այն ամէն ողորմութիւններուն եւ ամէն հաւատարմութեանը, որ դուն քու ծառայիդ ցուցուցիր, քանզի իմ գաւազանովս անցայ այս Յորդանանէն եւ հիմա երկու խումբի տէր եղայ։
չեմ բաւական ամենայն արդարութեանն եւ ճշմարտութեանն զոր արարեր ընդ ծառայի քում. զի ցուպ ի ձեռն անցի ընդ այս Յորդանան, եւ արդ աւասիկ եղէ յերկուս բանակս:

32:10: Չե՛մ բաւական ամենայն արդարութեան՝ եւ ճշմարտութեանն զոր արարեր ընդ ծառայի քում. զի ցուպ ՚ի ձեռն անցի ընդ այս Յորդանան. եւ արդ՝ աւասիկ եղէ յերկո՛ւս բանակս[296]։
[296] Ոմանք. Զի ցուպ ՚ի ձեռին անցի։
10 Ես արժանի չեմ բոլոր այն արդարութիւններին ու ճշմարտութիւններին, որ արեցիր քո ծառային, որովհետեւ ցուպը ձեռքիս անցայ Յորդանանի այս կողմը, իսկ հիմա բաժանուել եմ երկու մասի:
10 Արժանի չեմ այն ամէն ողորմութիւններուն եւ ամէն հաւատարմութեանը, որ դուն քու ծառայիդ ցուցուցիր, քանզի իմ գաւազանովս անցայ այս Յորդանանէն եւ հիմա երկու խումբի տէր եղայ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1010: Недостоин я всех милостей и всех благодеяний, которые Ты сотворил рабу Твоему, ибо я с посохом моим перешел этот Иордан, а теперь у меня два стана.
32:10 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov ὁ ο the θεὸς θεος God τοῦ ο the πατρός πατηρ father μου μου of me; mine Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even ὁ ο the θεὸς θεος God τοῦ ο the πατρός πατηρ father μου μου of me; mine Ισαακ ισαακ Isaak κύριε κυριος lord; master ὁ ο the εἴπας επω say; speak μοι μοι me ἀπότρεχε αποτρεχω into; for τὴν ο the γῆν γη earth; land τῆς ο the γενέσεώς γενεσις nativity; manner of birth σου σου of you; your καὶ και and; even εὖ ευ well σε σε.1 you ποιήσω ποιεω do; make
32:10 קָטֹ֜נְתִּי qāṭˈōnᵊttî קטן be small מִ mi מִן from כֹּ֤ל kkˈōl כֹּל whole הַ ha הַ the חֲסָדִים֙ ḥᵃsāḏîm חֶסֶד loyalty וּ û וְ and מִ mi מִן from כָּל־ kkol- כֹּל whole הָ֣ hˈā הַ the אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make אֶת־ ʔeṯ- אֵת together with עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant כִּ֣י kˈî כִּי that בְ vᵊ בְּ in מַקְלִ֗י maqlˈî מַקֵּל rod עָבַ֨רְתִּי֙ ʕāvˈartî עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֣ן yyardˈēn יַרְדֵּן Jordan הַ ha הַ the זֶּ֔ה zzˈeh זֶה this וְ wᵊ וְ and עַתָּ֥ה ʕattˌā עַתָּה now הָיִ֖יתִי hāyˌîṯî היה be לִ li לְ to שְׁנֵ֥י šᵊnˌê שְׁנַיִם two מַחֲנֹֽות׃ maḥᵃnˈôṯ מַחֲנֶה camp
32:10. minor sum cunctis miserationibus et veritate quam explesti servo tuo in baculo meo transivi Iordanem istum et nunc cum duabus turmis regrediorI am not worthy of the least of all thy mercies, and of thy truth which thou hast fulfilled to thy servant. With my staff I passed over this Jordan; and now I return with two companies.
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 companies.
32:10. 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.
32:10. I am less than any of your compassions and your truth, which you have fulfilled to your servant. With my staff I crossed over this Jordan. And now I go back with two companies.
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: Недостоин я всех милостей и всех благодеяний, которые Ты сотворил рабу Твоему, ибо я с посохом моим перешел этот Иордан, а теперь у меня два стана.
32:10
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
ο the
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
ο the
θεὸς θεος God
τοῦ ο the
πατρός πατηρ father
μου μου of me; mine
Ισαακ ισαακ Isaak
κύριε κυριος lord; master
ο the
εἴπας επω say; speak
μοι μοι me
ἀπότρεχε αποτρεχω into; for
τὴν ο the
γῆν γη earth; land
τῆς ο the
γενέσεώς γενεσις nativity; manner of birth
σου σου of you; your
καὶ και and; even
εὖ ευ well
σε σε.1 you
ποιήσω ποιεω do; make
32:10
קָטֹ֜נְתִּי qāṭˈōnᵊttî קטן be small
מִ mi מִן from
כֹּ֤ל kkˈōl כֹּל whole
הַ ha הַ the
חֲסָדִים֙ ḥᵃsāḏîm חֶסֶד loyalty
וּ û וְ and
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ֣ hˈā הַ the
אֱמֶ֔ת ʔᵉmˈeṯ אֶמֶת trustworthiness
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָשִׂ֖יתָ ʕāśˌîṯā עשׂה make
אֶת־ ʔeṯ- אֵת together with
עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant
כִּ֣י kˈî כִּי that
בְ vᵊ בְּ in
מַקְלִ֗י maqlˈî מַקֵּל rod
עָבַ֨רְתִּי֙ ʕāvˈartî עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֣ן yyardˈēn יַרְדֵּן Jordan
הַ ha הַ the
זֶּ֔ה zzˈeh זֶה this
וְ wᵊ וְ and
עַתָּ֥ה ʕattˌā עַתָּה now
הָיִ֖יתִי hāyˌîṯî היה be
לִ li לְ to
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
מַחֲנֹֽות׃ maḥᵃnˈôṯ מַחֲנֶה camp
32:10. minor sum cunctis miserationibus et veritate quam explesti servo tuo in baculo meo transivi Iordanem istum et nunc cum duabus turmis regredior
I am not worthy of the least of all thy mercies, and of thy truth which thou hast fulfilled to thy servant. With my staff I passed over this Jordan; and now I return with two companies.
32:10. 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.
32:10. I am less than any of your compassions and your truth, which you have fulfilled to your servant. With my staff I crossed over this Jordan. And now I go back with two companies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:10: I am not worthy of the least of all the mercies - The marginal reading is more consistent with the original: קטנתי מכל החסדים ומכל האמת katonti miccol hachasadim umiccol haemeth, I am less than all the compassions, and than all the faithfulness, which thou hast showed unto thy servant. Probably St Paul had his eye on this passage when he wrote, Unto me, who am less than the least of all saints. A man who sees himself in the light of God will ever feel that he has no good but what he has received, and that he deserves nothing of all that he has. The archangels of God cannot use a different language, and even the spirits of just men consummated in their plenitude of bliss, cannot make a higher boast.
For with my staff - i.e., myself alone, without any attendants, as the Chaldee has properly rendered it.
Albert Barnes: Notes on the Bible - 1834
32:10-13
Next, he betakes himself to prayer. He appeals to the God of Abraham and Isaac, to Yahweh the God of promise and performance. "I am less than;" unworthy of all the mercy and truth of God. "With my staff." Jacob seems to have left his home without escort and without means. It was evidently intended that he should return in a short time; but unforeseen circumstances lengthened the period. "Me, the mother with the children." Me is used here in that pregnant sense which is familiar in Scripture, to include his whole clan; as Ishmael, Israel, Edom, often stand for their respective races. He then pleads the express promise of God Gen 28:13-15; Gen 31:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:10: not worthy of the least of all: Heb. less than all, Gen 18:27; Sa2 7:18; Job 42:5, Job 42:6; Psa 16:2; Isa 6:5, Isa 63:7; Dan 9:8, Dan 9:9; Luk 5:8; Luk 17:10; Co2 12:11; Ti1 1:12-15; Pe1 5:5; Jo1 1:8-10
mercies: Gen 24:27; Psa 8:5
truth: Gen 24:27, Gen 28:15; Psa 61:7, Psa 85:10; Mic 7:20
my staff: Gen 28:10, Gen 28:11; Job 8:7; Psa 18:35
two bands: Gen 32:5, Gen 32:7, Gen 30:43; Deu 8:18; Psa 18:35, Psa 84:7; Job 17:9; Pro 4:18
Geneva 1599
32:10 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 (d) staff I passed over this Jordan; and now I am become two bands.
(d) that is, poor and without all provision.
John Gill
32:10 I am not worthy of the least of all thy mercies,.... Or of any of them, according to his humble sense of things his mind was now impressed with; he was not worthy of the least mercy and favour that had been bestowed upon him; not even of any temporal mercy, and much less of any spiritual one, and therefore did not expect any from the hands of God, on account of any merit of his own: or "I am less than all thy mercies" (w); Jacob had had many mercies and favours bestowed upon him by the Lord, which he was sensible of, and thankful for, notwithstanding all the ill usage and hard treatment he had met with in Laban's house, and those were very great ones; he was not worthy of all, nor any of them; he was not deserving of the least of them, as our version truly gives the sense of the words:
and of all the truth, which thou hast showed unto thy servant; in performing promises made to him; grace, mercy, and goodness are seen making promises, and truth and faithfulness in the performance of them; Jacob had had a rich experience of both, and was deeply affected therewith, and which made him humble before God:
for with my staff I passed over this Jordan; the river Jordan, near to which he now was, or at least had it in view, either with the eyes of his body, or his mind; this river he passed over when he went to Haran with his staff in his hand, and that only, which was either a shepherd's staff, or a travelling one, the latter most likely: he passed "alone" over it, as Onkelos and Jonathan add by way of illustration; unaccompanied by any, having no friend with him, nor servant to attend him. Jarchi's paraphrase is,"there was not with me neither silver nor gold, nor cattle, but my staff only."
And now I am become two bands; into which he had now divided his wives, children, servants, and cattle; this he mentions, to observe the great goodness of God to him, and the large increase he had made him, and how different his circumstances now were to what they were when he was upon this spot, or thereabout, twenty years ago.
(w) "minor sum cunctis misericordiis", Pagninus, Drusius & Schmidt.
John Wesley
32:10 I am not worthy - It is a surprising plea. One would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. Of the least of all the mercies - Here is mercies in the plural number, an inexhaustible spring, and innumerable streams; mercies and truth, past mercies given according to the promise and farther mercies secured by the promise. I am not worthy of the least of all the mercies, much less am I worthy of so great a favour as this I am now suing for. Those are best prepared for the greatest mercies that see themselves unworthy of the least. For with my staff I passed over this Jordan - Poor and desolate, like a forlorn and despised pilgrim: He had no guides, no companions, no attendants. And now I am become two bands - Now I am surrounded with a numerous retinue of children and servants. Those whose latter end doth greatly increase, ought with humility and thankfulness to remember how small their beginning was.
32:1132:11: Եւ արդ՝ ապրեցո՛ զիս ՚ի ձեռաց եղբօր իմոյ Եսաւայ. զի զահի հարեալ եմ ես ՚ի նմանէ. գուցէ՝ եկեալ հարկանիցէ՛ զիս մայր առ մանկան[297]։ [297] Այլք. Եւ ապրեցո՛ զիս ՚ի ձե՛՛։
11 Փրկի՛ր ինձ իմ եղբայր Եսաւի ձեռքից, որովհետեւ ես նրանից վախենում եմ. գուցէ նա գայ եւ հարուածի ինձ ու մայրերին՝ իրենց երեխաների հետ:
11 Կ’աղաչեմ քեզի, ազատէ՛ զիս իմ եղբօրս Եսաւին ձեռքէն. որովհետեւ ես անկէ կը վախնամ, որ չըլլայ թէ գայ ու զարնէ զիս ու մայրը տղաքներովը։
Եւ ապրեցո զիս ի ձեռաց եղբօր իմոյ Եսաւայ. զի զահի հարեալ եմ ես ի նմանէ, գուցէ եկեալ հարկանիցէ զիս, մայր առ մանկան:

32:11: Եւ արդ՝ ապրեցո՛ զիս ՚ի ձեռաց եղբօր իմոյ Եսաւայ. զի զահի հարեալ եմ ես ՚ի նմանէ. գուցէ՝ եկեալ հարկանիցէ՛ զիս մայր առ մանկան[297]։
[297] Այլք. Եւ ապրեցո՛ զիս ՚ի ձե՛՛։
11 Փրկի՛ր ինձ իմ եղբայր Եսաւի ձեռքից, որովհետեւ ես նրանից վախենում եմ. գուցէ նա գայ եւ հարուածի ինձ ու մայրերին՝ իրենց երեխաների հետ:
11 Կ’աղաչեմ քեզի, ազատէ՛ զիս իմ եղբօրս Եսաւին ձեռքէն. որովհետեւ ես անկէ կը վախնամ, որ չըլլայ թէ գայ ու զարնէ զիս ու մայրը տղաքներովը։
zohrab-1805▾ eastern-1994▾ western am▾
32:1111: Избавь меня от руки брата моего, от руки Исава, ибо я боюсь его, чтобы он, придя, не убил меня [и] матери с детьми.
32:11 ἱκανοῦταί ικανοω make adequate; sufficient μοι μοι me ἀπὸ απο from; away πάσης πας all; every δικαιοσύνης δικαιοσυνη rightness; right standing καὶ και and; even ἀπὸ απο from; away πάσης πας all; every ἀληθείας αληθεια truth ἧς ος who; what ἐποίησας ποιεω do; make τῷ ο the παιδί παις child; boy σου σου of you; your ἐν εν in γὰρ γαρ for τῇ ο the ῥάβδῳ ραβδος rod μου μου of me; mine διέβην διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis τοῦτον ουτος this; he νῦν νυν now; present δὲ δε though; while γέγονα γινομαι happen; become εἰς εις into; for δύο δυο two παρεμβολάς παρεμβολη encampment; barracks
32:11 הַצִּילֵ֥נִי haṣṣîlˌēnî נצל deliver נָ֛א nˈā נָא yeah מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand אָחִ֖י ʔāḥˌî אָח brother מִ mi מִן from יַּ֣ד yyˈaḏ יָד hand עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau כִּֽי־ kˈî- כִּי that יָרֵ֤א yārˈē ירא fear אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i אֹתֹ֔ו ʔōṯˈô אֵת [object marker] פֶּן־ pen- פֶּן lest יָבֹ֣וא yāvˈô בוא come וְ wᵊ וְ and הִכַּ֔נִי hikkˈanî נכה strike אֵ֖ם ʔˌēm אֵם mother עַל־ ʕal- עַל upon בָּנִֽים׃ bānˈîm בֵּן son
32:11. erue me de manu fratris mei de manu Esau quia valde eum timeo ne forte veniens percutiat matrem cum filiisDeliver me from the hand of my brother Esau, for I am greatly afraid of him: lest perhaps he come, and kill the mother with the children.
11. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children.
32:11. 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.
32:11. Rescue me from the hand of my brother Esau, for I am very afraid of him, lest perhaps he may come and strike down the mother with the sons.
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: Избавь меня от руки брата моего, от руки Исава, ибо я боюсь его, чтобы он, придя, не убил меня [и] матери с детьми.
32:11
ἱκανοῦταί ικανοω make adequate; sufficient
μοι μοι me
ἀπὸ απο from; away
πάσης πας all; every
δικαιοσύνης δικαιοσυνη rightness; right standing
καὶ και and; even
ἀπὸ απο from; away
πάσης πας all; every
ἀληθείας αληθεια truth
ἧς ος who; what
ἐποίησας ποιεω do; make
τῷ ο the
παιδί παις child; boy
σου σου of you; your
ἐν εν in
γὰρ γαρ for
τῇ ο the
ῥάβδῳ ραβδος rod
μου μου of me; mine
διέβην διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
τοῦτον ουτος this; he
νῦν νυν now; present
δὲ δε though; while
γέγονα γινομαι happen; become
εἰς εις into; for
δύο δυο two
παρεμβολάς παρεμβολη encampment; barracks
32:11
הַצִּילֵ֥נִי haṣṣîlˌēnî נצל deliver
נָ֛א nˈā נָא yeah
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
אָחִ֖י ʔāḥˌî אָח brother
מִ mi מִן from
יַּ֣ד yyˈaḏ יָד hand
עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau
כִּֽי־ kˈî- כִּי that
יָרֵ֤א yārˈē ירא fear
אָנֹכִי֙ ʔānōḵˌî אָנֹכִי i
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
פֶּן־ pen- פֶּן lest
יָבֹ֣וא yāvˈô בוא come
וְ wᵊ וְ and
הִכַּ֔נִי hikkˈanî נכה strike
אֵ֖ם ʔˌēm אֵם mother
עַל־ ʕal- עַל upon
בָּנִֽים׃ bānˈîm בֵּן son
32:11. erue me de manu fratris mei de manu Esau quia valde eum timeo ne forte veniens percutiat matrem cum filiis
Deliver me from the hand of my brother Esau, for I am greatly afraid of him: lest perhaps he come, and kill the mother with the children.
11. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children.
32:11. 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.
32:11. Rescue me from the hand of my brother Esau, for I am very afraid of him, lest perhaps he may come and strike down the mother with the sons.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:11: And the mother with the children - He must have had an awful opinion of his brother when he used this expression, which implies the utmost cruelty, proceeding in the work of slaughter to total extermination. See Hos 10:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:11: Deliver: Sa1 12:10, Sa1 24:15; Psa 16:1, Psa 25:20, Psa 31:2, Psa 43:1, Psa 59:1, Psa 59:2, Psa 119:134, Psa 142:6; Pro 18:19; Dan 3:17; Mat 6:13
the mother: Deu 22:6; Hos 10:14
with: Heb. upon
Geneva 1599
32:11 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 (e) mother with the children.
(e) Meaning, he will put all to death. This proverb comes from those who kill the bird together with the young ones.
John Gill
32:11 Deliver me, I pray thee, from the hand of my brother, from the hand of Esau,.... For though his brother, it was his brother Esau, that had formerly vowed revenge upon him, and had determined to kill him, Gen 27:41, and he knew not but that he was still of the same mind; and now having an opportunity, and in his power to do it, being accompanied with four hundred men, he feared he would attempt it; and therefore entreats the Lord, who was greater than he, to deliver him from falling into his hands, and being destroyed by him:
for I fear him, lest he will come and smite me, and the mother with the children; for whom Jacob seems to be more concerned than for himself; the phrase denotes the utter destruction of his family, and the cruelty and inhumanity that would be exercised therein; which shows what an opinion he had of his brother, and of his savage disposition.
John Wesley
32:11 Lord, deliver me from Esau, for I fear him - The fear that quickens prayer is itself pleadable. It was not a robber, but a murderer that he was afraid of: nor was it his own life only that lay at stake, but the mothers, and the childrens.
32:1232:12: Եւ դու ասացեր՝ թէ բարի արարից քեզ, եւ եդից զզաւակ քո իբրեւ զաւազ ծովու որ ո՛չ թուեսցի ՚ի բազմութենէ։
12 Դու ասացիր, թէ՝ “Բարիք կ’անեմ քեզ եւ քո սերունդները աւազի պէս կը բազմացնեմ, այնքան, որ անթիւ ու անհամար կը լինեն նրանք”»:
12 Դուն ըսիր թէ՝ ‘Անշուշտ քեզի բարիք պիտի ընեմ ու քու սերունդդ ծովի աւազին չափ պիտի ընեմ, որ շատութենէն չի համրուիր’»։
Եւ դու ասացեր[456] թէ Բարի արարից քեզ``, եւ եդից զզաւակ քո իբրեւ զաւազ ծովու որ ոչ թուիցի ի բազմութենէ:

32:12: Եւ դու ասացեր՝ թէ բարի արարից քեզ, եւ եդից զզաւակ քո իբրեւ զաւազ ծովու որ ո՛չ թուեսցի ՚ի բազմութենէ։
12 Դու ասացիր, թէ՝ “Բարիք կ’անեմ քեզ եւ քո սերունդները աւազի պէս կը բազմացնեմ, այնքան, որ անթիւ ու անհամար կը լինեն նրանք”»:
12 Դուն ըսիր թէ՝ ‘Անշուշտ քեզի բարիք պիտի ընեմ ու քու սերունդդ ծովի աւազին չափ պիտի ընեմ, որ շատութենէն չի համրուիր’»։
zohrab-1805▾ eastern-1994▾ western am▾
32:1212: Ты сказал: Я буду благотворить тебе и сделаю потомство твое, как песок морской, которого не исчислить от множества.
32:12 ἐξελοῦ εξαιρεω extract; take out με με me ἐκ εκ from; out of χειρὸς χειρ hand τοῦ ο the ἀδελφοῦ αδελφος brother μου μου of me; mine Ησαυ ησαυ Ēsau; Isav ὅτι οτι since; that φοβοῦμαι φοβεω afraid; fear ἐγὼ εγω I αὐτόν αυτος he; him μήποτε μηποτε lest; unless ἐλθὼν ερχομαι come; go πατάξῃ πατασσω pat; impact με με me καὶ και and; even μητέρα μητηρ mother ἐπὶ επι in; on τέκνοις τεκνον child
32:12 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you אָמַ֔רְתָּ ʔāmˈartā אמר say הֵיטֵ֥ב hêṭˌēv יטב be good אֵיטִ֖יב ʔêṭˌîv יטב be good עִמָּ֑ךְ ʕimmˈāḵ עִם with וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put אֶֽת־ ʔˈeṯ- אֵת [object marker] זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed כְּ kᵊ כְּ as חֹ֣ול ḥˈôl חֹול sand הַ ha הַ the יָּ֔ם yyˈom יָם sea אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִסָּפֵ֖ר yissāfˌēr ספר count מֵ mē מִן from רֹֽב׃ rˈōv רֹב multitude
32:12. tu locutus es quod bene mihi faceres et dilatares semen meum sicut harenam maris quae prae multitudine numerari non potestThou didst say that thou wouldst do well by me, and multiply my seed like the sand of the sea, which cannot be numbered for the multitude.
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.
32:12. 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.
32:12. You did say that you would do well by me, and that you would expand my offspring like the sand of the sea, which, because of its multitude, cannot be numbered.”
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: Ты сказал: Я буду благотворить тебе и сделаю потомство твое, как песок морской, которого не исчислить от множества.
32:12
ἐξελοῦ εξαιρεω extract; take out
με με me
ἐκ εκ from; out of
χειρὸς χειρ hand
τοῦ ο the
ἀδελφοῦ αδελφος brother
μου μου of me; mine
Ησαυ ησαυ Ēsau; Isav
ὅτι οτι since; that
φοβοῦμαι φοβεω afraid; fear
ἐγὼ εγω I
αὐτόν αυτος he; him
μήποτε μηποτε lest; unless
ἐλθὼν ερχομαι come; go
πατάξῃ πατασσω pat; impact
με με me
καὶ και and; even
μητέρα μητηρ mother
ἐπὶ επι in; on
τέκνοις τεκνον child
32:12
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
אָמַ֔רְתָּ ʔāmˈartā אמר say
הֵיטֵ֥ב hêṭˌēv יטב be good
אֵיטִ֖יב ʔêṭˌîv יטב be good
עִמָּ֑ךְ ʕimmˈāḵ עִם with
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
אֶֽת־ ʔˈeṯ- אֵת [object marker]
זַרְעֲךָ֙ zarʕᵃḵˌā זֶרַע seed
כְּ kᵊ כְּ as
חֹ֣ול ḥˈôl חֹול sand
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יִסָּפֵ֖ר yissāfˌēr ספר count
מֵ מִן from
רֹֽב׃ rˈōv רֹב multitude
32:12. tu locutus es quod bene mihi faceres et dilatares semen meum sicut harenam maris quae prae multitudine numerari non potest
Thou didst say that thou wouldst do well by me, and multiply my seed like the sand of the sea, which cannot be numbered for the multitude.
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.
32:12. 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.
32:12. You did say that you would do well by me, and that you would expand my offspring like the sand of the sea, which, because of its multitude, cannot be numbered.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Основанием надежды Иакова служат обетования Божии ему и отцам его (28:13; ср. 22:17).

Иаков посылает навстречу брату дары.
Adam Clarke: Commentary on the Bible - 1831
32:12: Make thy seed as the sand - Having come to the promise by which the covenant was ratified both to Abraham and Isaac, he ceased, his faith having gained strong confirmation in a promise which he knew could not fail, and which he found was made over to him, as it had been to his father and grandfather.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:12: thou: Gen 32:6; Exo 32:13; Num 23:19; Sa1 15:29; Mat 24:35; Ti2 2:13; Tit 1:2; Heb 6:17
I will: Gen 28:13-15, Gen 46:3, Gen 46:4
Carl Friedrich Keil and Franz Delitzsch
32:12
"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 (Deut 22:6, cf. Hos 10:14). על super, una cum, as in Ex 35:22.
John Gill
32:12 And thou saidst, I will surely do thee good,.... All kind of good, most certainly and constantly; so Jacob rightly interpreted the promise, "I will be with thee", Gen 31:3; for the promise of God's presence includes and secures all needful good to his people; and from this general promise Jacob draws an argument for a special and particular good, the preservation of him and his family, he was now pleading for; and the rather he might hope to succeed, since the following promise was also made him:
and make thy seed as the sand of the sea, which cannot be numbered for multitude; which could not be fulfilled, if he and his family were cut off at once, as he feared; but God is faithful who has promised.
John Wesley
32:12 Thou saidst, I will surely do thee good - The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off?
32:1332:13: Եւ ննջեա՛ց անդ զայն գիշեր։ Եւ ա՛ռ յորոց ածէրն ձեռամբ իւրով պատարագս։ Եւ առաքեաց Եսաւայ եղբօր իւրում.
13 Եւ նա այդ գիշեր քնեց այդտեղ: Նա բերածներից իր ձեռքով, իբրեւ ընծայ, իր եղբայր Եսաւին ուղարկեց
13 Այն գիշեր հոն կեցաւ ու իր ձեռքը գտնուածէն իր եղբօրը Եսաւին համար ընծաներ պատրաստեց։
Եւ ննջեաց անդ զայն գիշեր. եւ առ յորոց ածէրն ձեռամբ իւրով պատարագս, եւ առաքեաց Եսաւայ եղբօր իւրում:

32:13: Եւ ննջեա՛ց անդ զայն գիշեր։ Եւ ա՛ռ յորոց ածէրն ձեռամբ իւրով պատարագս։ Եւ առաքեաց Եսաւայ եղբօր իւրում.
13 Եւ նա այդ գիշեր քնեց այդտեղ: Նա բերածներից իր ձեռքով, իբրեւ ընծայ, իր եղբայր Եսաւին ուղարկեց
13 Այն գիշեր հոն կեցաւ ու իր ձեռքը գտնուածէն իր եղբօրը Եսաւին համար ընծաներ պատրաստեց։
zohrab-1805▾ eastern-1994▾ western am▾
32:1313: И ночевал там [Иаков] в ту ночь. И взял из того, что у него было, в подарок Исаву, брату своему:
32:13 σὺ συ you δὲ δε though; while εἶπας επω say; speak καλῶς καλως.1 finely; fairly εὖ ευ well σε σε.1 you ποιήσω ποιεω do; make καὶ και and; even θήσω τιθημι put; make τὸ ο the σπέρμα σπερμα seed σου σου of you; your ὡς ως.1 as; how τὴν ο the ἄμμον αμμος sand τῆς ο the θαλάσσης θαλασσα sea ἣ ος who; what οὐκ ου not ἀριθμηθήσεται αριθμεω number ἀπὸ απο from; away τοῦ ο the πλήθους πληθος multitude; quantity
32:13 וַ wa וְ and יָּ֥לֶן yyˌālen לין lodge שָׁ֖ם šˌām שָׁם there בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night הַ ha הַ the ה֑וּא hˈû הוּא he וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take מִן־ min- מִן from הַ ha הַ the בָּ֧א bbˈā בוא come בְ vᵊ בְּ in יָדֹ֛ו yāḏˈô יָד hand מִנְחָ֖ה minḥˌā מִנְחָה present לְ lᵊ לְ to עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau אָחִֽיו׃ ʔāḥˈiʸw אָח brother
32:13. cumque dormisset ibi nocte illa separavit de his quae habebat munera Esau fratri suoAnd when he had slept there that night, he set apart, of the things which he had, presents for his brother Esau.
13. And he lodged there that night; and took of that which he had with him a present for Esau his brother;
32:13. And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;
32:13. And when he had slept there that night, he separated, from the things that he had, gifts for his brother Esau:
And he lodged there that same night; and took of that which came to his hand a present for Esau his brother:

13: И ночевал там [Иаков] в ту ночь. И взял из того, что у него было, в подарок Исаву, брату своему:
32:13
σὺ συ you
δὲ δε though; while
εἶπας επω say; speak
καλῶς καλως.1 finely; fairly
εὖ ευ well
σε σε.1 you
ποιήσω ποιεω do; make
καὶ και and; even
θήσω τιθημι put; make
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
ὡς ως.1 as; how
τὴν ο the
ἄμμον αμμος sand
τῆς ο the
θαλάσσης θαλασσα sea
ος who; what
οὐκ ου not
ἀριθμηθήσεται αριθμεω number
ἀπὸ απο from; away
τοῦ ο the
πλήθους πληθος multitude; quantity
32:13
וַ wa וְ and
יָּ֥לֶן yyˌālen לין lodge
שָׁ֖ם šˌām שָׁם there
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
הַ ha הַ the
ה֑וּא hˈû הוּא he
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
מִן־ min- מִן from
הַ ha הַ the
בָּ֧א bbˈā בוא come
בְ vᵊ בְּ in
יָדֹ֛ו yāḏˈô יָד hand
מִנְחָ֖ה minḥˌā מִנְחָה present
לְ lᵊ לְ to
עֵשָׂ֥ו ʕēśˌāw עֵשָׂו Esau
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
32:13. cumque dormisset ibi nocte illa separavit de his quae habebat munera Esau fratri suo
And when he had slept there that night, he set apart, of the things which he had, presents for his brother Esau.
32:13. And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;
32:13. And when he had slept there that night, he separated, from the things that he had, gifts for his brother Esau:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Иаков остается ночевать на месте молитвы, по мнению Абарбанеля, в ожидании ответа на нее. Под впечатлением молитвы Иаков отменяет первоначальное намерение свое — спасти бегством от Исава хотя бы половину стана (ст. 7) — и решает идти прямо навстречу Исаву, предпослав прежде дары ему.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
13-23: Jacob's Present to Esau.B. C. 1739.
13 And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; 14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, 15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. 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. 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? 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. 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. 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. 21 So went the present over before him: and himself lodged that night in the company. 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. 23 And he took them, and sent them over the brook, and sent over that he had.
Jacob, having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God's mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting god, we tempt him; we must so depend upon God's providence as to make use of our own prudence. "Help thyself, and God will help thee;" God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau,
I. Jacob sent him a very noble present, not of jewels or fine garments (he had them not), but of cattle, to the number of 580 in all, v. 13-15. Now, 1. It was an evidence of the great increase with which God had blessed Jacob that he could spare such a number of cattle out of his stock. 2. It was an evidence of his wisdom that he would willingly part with some, to secure the rest; some men's covetousness loses them more than ever it gained them, and, by grudging a little expense, they expose themselves to great damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life. 3. It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts that perhaps he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob's cattle, ring-straked, speckled, and spotted, would please Esau's fancy. 4. He promised himself that by this present he should gain Esau's favour; for a gift commonly prospers, which way soever it turns (Prov. xvii. 8), and makes room for a man (Prov. xviii. 16); nay, it pacifies anger and strong wrath, Prov. xxi. 14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, till we have tried to appease them. [2.] Peace and love, though purchased dearly, will prove a good bargain to the purchaser. Many a morose ill-natured man would have said, in Jacob's case, "Esau has vowed my death without cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:" but Jacob forgives and forgets.
II. He sent him a very humble message, which he ordered his servants to deliver in the best manner, v. 17, 18. They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him, as a specimen of his acquisitions while he was abroad. The cattle he sent were to be disposed of in several droves, and the servants that attended each drove were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him that Jacob was coming after (v. 18-20), that he might not suspect he had fled through fear. Note, A friendly confidence in men's goodness may help to prevent the mischief designed us by their badness: if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob.
Adam Clarke: Commentary on the Bible - 1831
32:13: And took of that which came to his hand - הבא בידו habba beyado, which came under his hand, i.e., what, in the course of God's providence, came under his power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:13: which: Sa1 25:8
to his hand: Or, "under his hand" or power; i. e., what Providence had put in his power or possession.
a present: Gen 32:20, Gen 32:21, Gen 18:2, Gen 33:10, Gen 42:6, Gen 43:11, Gen 43:26; Sa1 25:27; Pro 17:8, Pro 18:16, Pro 19:6; Pro 21:14
Geneva 1599
32:13 And he lodged there that same night; and took of that which came to his hand a (f) present for Esau his brother;
(f) Not distrusting God's assistance, but using such means as God had given him.
John Gill
32:13 And he lodged there that same night,.... At Mahanaim, or some place near it:
and took of that which came to his hand; not what came next to hand, for what he did was with great deliberation, judgment, and prudence; wherefore the phrase signifies what he was possessed of, or was in his power, as Jarchi rightly interprets it:
a present for Esau his brother: in order to pacify him, gain his good will, and avert his wrath and displeasure, see Prov 18:16; though Jacob had prayed to God, committed himself and family to him, and left all with him, yet he thought it proper to make use of all prudential means and methods for his safety: God frequently works in and by means made use of: the account of the present follows.
John Wesley
32:13 Jacob having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the hand of Esau - His prayer did not make him presume upon God's mercy, without the use of means.
Robert Jamieson, A. R. Fausset and David Brown
32:13 took . . . a present for Esau--Jacob combined active exertions with earnest prayer; and this teaches us that we must not depend upon the aid and interposition of God in such a way as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of five hundred fifty head of cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she camels form the principal part of Arab wealth; their milk is a chief article of diet; and in many other respects they are of the greatest use.
32:1432:14: այծս երկերիւր, քաղս քսան, մաքիս երկերիւր, խոյս՝ քսան.
14 երկու հարիւր այծ, քսան նոխազ, երկու հարիւր մաքի, քսան խոյ,
14 Երկու հարիւր այծ եւ քսան նոխազ, երկու հարիւր էգ ոչխար եւ քսան խոյ,
այծս երկերիւր, քաղս քսան, մաքիս երկերիւր, խոյս քսան:

32:14: այծս երկերիւր, քաղս քսան, մաքիս երկերիւր, խոյս՝ քսան.
14 երկու հարիւր այծ, քսան նոխազ, երկու հարիւր մաքի, քսան խոյ,
14 Երկու հարիւր այծ եւ քսան նոխազ, երկու հարիւր էգ ոչխար եւ քսան խոյ,
zohrab-1805▾ eastern-1994▾ western am▾
32:1414: двести коз, двадцать козлов, двести овец, двадцать овнов,
32:14 καὶ και and; even ἐκοιμήθη κοιμαω doze; fall asleep ἐκεῖ εκει there τὴν ο the νύκτα νυξ night ἐκείνην εκεινος that καὶ και and; even ἔλαβεν λαμβανω take; get ὧν ος who; what ἔφερεν φερω carry; bring δῶρα δωρον present καὶ και and; even ἐξαπέστειλεν εξαποστελλω send forth Ησαυ ησαυ Ēsau; Isav τῷ ο the ἀδελφῷ αδελφος brother αὐτοῦ αυτος he; him
32:14 עִזִּ֣ים ʕizzˈîm עֵז goat מָאתַ֔יִם māṯˈayim מֵאָה hundred וּ û וְ and תְיָשִׁ֖ים ṯᵊyāšˌîm תַּיִשׁ he-goat עֶשְׂרִ֑ים ʕeśrˈîm עֶשְׂרִים twenty רְחֵלִ֥ים rᵊḥēlˌîm רָחֵל ewe מָאתַ֖יִם māṯˌayim מֵאָה hundred וְ wᵊ וְ and אֵילִ֥ים ʔêlˌîm אַיִל ram, despot עֶשְׂרִֽים׃ ʕeśrˈîm עֶשְׂרִים twenty
32:14. capras ducentas hircos viginti oves ducentas arietes vigintiTwo hundred she goats, twenty he goats, two hundred ewes, and twenty rams,
14. two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,
32:14. Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,
32:14. two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams,
Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams:

14: двести коз, двадцать козлов, двести овец, двадцать овнов,
32:14
καὶ και and; even
ἐκοιμήθη κοιμαω doze; fall asleep
ἐκεῖ εκει there
τὴν ο the
νύκτα νυξ night
ἐκείνην εκεινος that
καὶ και and; even
ἔλαβεν λαμβανω take; get
ὧν ος who; what
ἔφερεν φερω carry; bring
δῶρα δωρον present
καὶ και and; even
ἐξαπέστειλεν εξαποστελλω send forth
Ησαυ ησαυ Ēsau; Isav
τῷ ο the
ἀδελφῷ αδελφος brother
αὐτοῦ αυτος he; him
32:14
עִזִּ֣ים ʕizzˈîm עֵז goat
מָאתַ֔יִם māṯˈayim מֵאָה hundred
וּ û וְ and
תְיָשִׁ֖ים ṯᵊyāšˌîm תַּיִשׁ he-goat
עֶשְׂרִ֑ים ʕeśrˈîm עֶשְׂרִים twenty
רְחֵלִ֥ים rᵊḥēlˌîm רָחֵל ewe
מָאתַ֖יִם māṯˌayim מֵאָה hundred
וְ wᵊ וְ and
אֵילִ֥ים ʔêlˌîm אַיִל ram, despot
עֶשְׂרִֽים׃ ʕeśrˈîm עֶשְׂרִים twenty
32:14. capras ducentas hircos viginti oves ducentas arietes viginti
Two hundred she goats, twenty he goats, two hundred ewes, and twenty rams,
14. two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,
32:14. Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,
32:14. two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-20: В выборе лучшего из скота и в порядке отправления его — отдельными стадами, наконец, в поручении рабам подготовить Исава к милостивой встрече Иакова видно большое знание Иаковом человеческого сердца и средств действовать примиряюще на самое гневливое сердце.
Adam Clarke: Commentary on the Bible - 1831
32:14: Two hundred she-goats, etc. - This was a princely present, and such as was sufficient to have compensated Esau for any kind of temporal loss he might have sustained in being deprived of his birthright and blessing. The thirty milch camels were particularly valuable, for milch camels among the Arabs constitute a principal part of their riches, the creature being every way so serviceable that the providence of God appears peculiarly kind and wise in providing such a beast for those countries where no other animal could be of equal service. "The she-camel gives milk continually, not ceasing till great with young; the milk of which," as Pliny has remarked, "when mixed with three parts of water, affords the most pleasant and wholesome beverage." Cameli lac habent, donec iterum gravescant, suavissimumque hoc existimatur, ad unam mensuram tribus aquae additis - Hist. Nat., lib. 11., chap. 41.
Albert Barnes: Notes on the Bible - 1834
32:14-22
Jacob sends forward a present to Esau. "He lodged there that night." Mahanaim may have been about twenty-five miles from the Jabbok. At some point in the interval he awaited the return of his messengers. Abiding during the night in the camp, not far from the ford of the Jabbok, he selects and sends forward to Esau his valuable present of five hundred and fifty head of cattle. "That which was come into his hand," into his possession. The cattle are selected according to the proportions of male and female which were adopted from experience among the ancients (Varro, de re rust. II. 3). "Every drove by itself," with a space between, that Esau might have time to estimate the great value of the gift. The repetition of the announcement of the gift, and of Jacob himself being at hand, was calculated to appease Esau, and persuade him that Jacob was approaching him in all brotherly confidence and affection. "Appease him." Jacob designs this gift to be the means of propitiating his brother before he appears in his presence. "Lift up my face," accept me. "Lodged that night in the camp;" after sending this present over the Jabbok. This seems the same night referred to in Gen 32:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:14: This was a princely present. The "thirty milch camels" were particularly valuable; for among the Arabs they constitute a principal part of their riches; being every way so serviceable, that the providence of God appears peculiarly kind and wise in providing such animals for those countries, where no other animal could be of equal service. The she-camel gives milk continually, not ceasing even when with young; the milk of which, when mixed with three parts of water, affords the most pleasant and wholesome beverage.
Gen 30:43, Gen 31:9, Gen 31:16; Deu 8:18; Sa1 25:2; Job 1:3, Job 42:12
Carl Friedrich Keil and Franz Delitzsch
32:14
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, Gen 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 Gen 32:14) in the camp.
John Gill
32:14 Two hundred she goats, and twenty he goats, two hundred ewes,
and twenty rams. And it seems this proportion of one he goat to ten she goats, and of one ram to ten ewes, is a proper one, and what has been so judged in other times and countries (x).
(x) Varro de rustica, l. 2. c. 3. apud Bochart. Hierozoic. par. 1. l. 2. c. 43. col. 439. &c. 53. col. 648.
32:1532:15: ուղտս ծնեալս կոզռա՛մբք հանդերձ՝ երեսուն. կովս քառասուն, ցուլս տասն, էշս քսան, եւ մտրուկս տասն[298]։ [298] Բազումք. Ուղտս ծնեալ կոզռ՛՛։
15 երեսուն ուղտ՝ իրենց նորածին ձագերի հետ, քառասուն կով եւ տասը ցուլ, քսան էշ եւ տասը քուռակ:
15 Երեսուն ծիծ տուող ուղտ իրենց ձագերովը, քառասուն կով ու տասը ցուլ, քսան էգ էշ եւ տասը աւանակ։
ուղտս [457]ծնեալս կոզռամբք հանդերձ` երեսուն, կովս քառասուն եւ ցուլս տասն, էշս քսան եւ մտրուկս տասն:

32:15: ուղտս ծնեալս կոզռա՛մբք հանդերձ՝ երեսուն. կովս քառասուն, ցուլս տասն, էշս քսան, եւ մտրուկս տասն[298]։
[298] Բազումք. Ուղտս ծնեալ կոզռ՛՛։
15 երեսուն ուղտ՝ իրենց նորածին ձագերի հետ, քառասուն կով եւ տասը ցուլ, քսան էշ եւ տասը քուռակ:
15 Երեսուն ծիծ տուող ուղտ իրենց ձագերովը, քառասուն կով ու տասը ցուլ, քսան էգ էշ եւ տասը աւանակ։
zohrab-1805▾ eastern-1994▾ western am▾
32:1515: тридцать верблюдиц дойных с жеребятами их, сорок коров, десять волов, двадцать ослиц, десять ослов.
32:15 αἶγας αιξ two hundred τράγους τραγος goat; he-goat εἴκοσι εικοσι twenty πρόβατα προβατον sheep διακόσια διακοσιοι two hundred κριοὺς κριος twenty
32:15 גְּמַלִּ֧ים gᵊmallˈîm גָּמָל camel מֵינִיקֹ֛ות mênîqˈôṯ ינק suck וּ û וְ and בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son שְׁלֹשִׁ֑ים šᵊlōšˈîm שָׁלֹשׁ three פָּרֹ֤ות pārˈôṯ פָּרָה cow אַרְבָּעִים֙ ʔarbāʕîm אַרְבַּע four וּ û וְ and פָרִ֣ים fārˈîm פַּר young bull עֲשָׂרָ֔ה ʕᵃśārˈā עֲשָׂרָה ten אֲתֹנֹ֣ת ʔᵃṯōnˈōṯ אָתֹון she-ass עֶשְׂרִ֔ים ʕeśrˈîm עֶשְׂרִים twenty וַ wa וְ and עְיָרִ֖ם ʕᵊyārˌim עַיִר steed עֲשָׂרָֽה׃ ʕᵃśārˈā עֲשָׂרָה ten
32:15. camelos fetas cum pullis suis triginta vaccas quadraginta et tauros viginti asinas viginti et pullos earum decemThirty milch camels with their colts, forty kine, and twenty bulls, twenty she asses, and ten of their foals.
15. thirty milch camels and their colts, forty kine and ten bulls, twenty she-asses and ten foals.
32:15. Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.
32:15. thirty milking camels with their young, forty cows, and twenty bulls, twenty she-donkeys, and ten of their young.
Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals:

15: тридцать верблюдиц дойных с жеребятами их, сорок коров, десять волов, двадцать ослиц, десять ослов.
32:15
αἶγας αιξ two hundred
τράγους τραγος goat; he-goat
εἴκοσι εικοσι twenty
πρόβατα προβατον sheep
διακόσια διακοσιοι two hundred
κριοὺς κριος twenty
32:15
גְּמַלִּ֧ים gᵊmallˈîm גָּמָל camel
מֵינִיקֹ֛ות mênîqˈôṯ ינק suck
וּ û וְ and
בְנֵיהֶ֖ם vᵊnêhˌem בֵּן son
שְׁלֹשִׁ֑ים šᵊlōšˈîm שָׁלֹשׁ three
פָּרֹ֤ות pārˈôṯ פָּרָה cow
אַרְבָּעִים֙ ʔarbāʕîm אַרְבַּע four
וּ û וְ and
פָרִ֣ים fārˈîm פַּר young bull
עֲשָׂרָ֔ה ʕᵃśārˈā עֲשָׂרָה ten
אֲתֹנֹ֣ת ʔᵃṯōnˈōṯ אָתֹון she-ass
עֶשְׂרִ֔ים ʕeśrˈîm עֶשְׂרִים twenty
וַ wa וְ and
עְיָרִ֖ם ʕᵊyārˌim עַיִר steed
עֲשָׂרָֽה׃ ʕᵃśārˈā עֲשָׂרָה ten
32:15. camelos fetas cum pullis suis triginta vaccas quadraginta et tauros viginti asinas viginti et pullos earum decem
Thirty milch camels with their colts, forty kine, and twenty bulls, twenty she asses, and ten of their foals.
15. thirty milch camels and their colts, forty kine and ten bulls, twenty she-asses and ten foals.
32:15. Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.
32:15. thirty milking camels with their young, forty cows, and twenty bulls, twenty she-donkeys, and ten of their young.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:15: Ten bulls - The Syriac and Vulgate have twenty; but ten is a sufficient proportion to the forty kine. By all this we see that Jacob was led to make restitution for the injury he had done to his brother. Restitution for injuries done to man is essentially requisite if in our power. He who can and will not make restitution for the wrongs he has done, can have no claim even on the mercy of God.
John Gill
32:15 Thirty milch camels with their colts,.... Milch camels were in great esteem in the eastern countries; their milk being, as Aristotle (y) and Pliny (z) say, the sweetest of all milk:
forty kine and ten bulls; one bull to ten cows; the same proportion as in the goats and rams:
twenty she asses and ten foals; and supposing thirty colts belonging to the camels; the present consisted of five hundred and eighty head of cattle: a large number to spare out of his flocks and herds, that he had acquired in six years' time; and showed a generous disposition as well as prudence, to part with so much in order to secure the rest.
(y) Hist. Animal. l. 6. c. 26. (z) Nat. Hist. l. 11. c. 41. & 28. 9.
32:1632:16: Եւ ետ ՚ի ձեռս ծառայից իւրոց. հօ՛տս հօ՛տս առանձինն։ Եւ ասէ ցծառայսն իւր. Երթա՛յք դուք յառաջ քան զիս, եւ բացագո՛յնս ՚ի միմեանց տանիցիք հօտս ՚ի հօտից։
16 Նա իր ծառաներին յանձնեց հօտերն առանձին-առանձին եւ ասաց նրանց. «Դուք գնացէ՛ք ինձնից առաջ, հօտերն առանձին-առանձին՝ իրարից հեռու կը տանէք»:
16 Ամէն մէկ հօտը զատ զատ իր ծառաներուն ձեռքը յանձնեց ու ըսաւ իր ծառաներուն. «Առջեւս անցէք ու հօտերը իրարմէ քիչ մը հեռու թողուցէք»։
Եւ ետ ի ձեռս ծառայից իւրոց հօտս հօտս առանձինն. եւ ասէ ցծառայսն իւր. Երթայք դուք յառաջ քան զիս, եւ բացագոյնս ի միմեանց տանիցիք հօտս ի հօտից:

32:16: Եւ ետ ՚ի ձեռս ծառայից իւրոց. հօ՛տս հօ՛տս առանձինն։ Եւ ասէ ցծառայսն իւր. Երթա՛յք դուք յառաջ քան զիս, եւ բացագո՛յնս ՚ի միմեանց տանիցիք հօտս ՚ի հօտից։
16 Նա իր ծառաներին յանձնեց հօտերն առանձին-առանձին եւ ասաց նրանց. «Դուք գնացէ՛ք ինձնից առաջ, հօտերն առանձին-առանձին՝ իրարից հեռու կը տանէք»:
16 Ամէն մէկ հօտը զատ զատ իր ծառաներուն ձեռքը յանձնեց ու ըսաւ իր ծառաներուն. «Առջեւս անցէք ու հօտերը իրարմէ քիչ մը հեռու թողուցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
32:1616: И дал в руки рабам своим каждое стадо особо и сказал рабам своим: пойдите предо мною и оставляйте расстояние от стада до стада.
32:16 καμήλους καμηλος camel θηλαζούσας θηλαζω nurse καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child αὐτῶν αυτος he; him τριάκοντα τριακοντα thirty βόας βους ox τεσσαράκοντα τεσσαρακοντα forty ταύρους ταυρος bull δέκα δεκα ten ὄνους ονος donkey εἴκοσι εικοσι twenty καὶ και and; even πώλους πωλος foal δέκα δεκα ten
32:16 וַ wa וְ and יִּתֵּן֙ yyittˌēn נתן give בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant עֵ֥דֶר ʕˌēḏer עֵדֶר flock עֵ֖דֶר ʕˌēḏer עֵדֶר flock לְ lᵊ לְ to בַדֹּ֑ו vaddˈô בַּד linen, part, stave וַ֤ wˈa וְ and יֹּאמֶר yyōmˌer אמר say אֶל־ ʔel- אֶל to עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant עִבְר֣וּ ʕivrˈû עבר pass לְ lᵊ לְ to פָנַ֔י fānˈay פָּנֶה face וְ wᵊ וְ and רֶ֣וַח rˈewaḥ רֶוַח space תָּשִׂ֔ימוּ tāśˈîmû שׂים put בֵּ֥ין bˌên בַּיִן interval עֵ֖דֶר ʕˌēḏer עֵדֶר flock וּ û וְ and בֵ֥ין vˌên בַּיִן interval עֵֽדֶר׃ ʕˈēḏer עֵדֶר flock
32:16. et misit per manus servorum suorum singulos seorsum greges dixitque pueris suis antecedite me et sit spatium inter gregem et gregemAnd he sent them by the hands of his servants, every drove by itself, and he said to his servants: Go before me, and let there be a space between drove and drove.
16. And he delivered them into the hand of his servants, every drove by itself; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
32:16. 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.
32:16. And he sent them by the hands of his servants, each flock separately, and he said to his servants: “Pass before me, and let there be a space between flock and flock.”
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: И дал в руки рабам своим каждое стадо особо и сказал рабам своим: пойдите предо мною и оставляйте расстояние от стада до стада.
32:16
καμήλους καμηλος camel
θηλαζούσας θηλαζω nurse
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
αὐτῶν αυτος he; him
τριάκοντα τριακοντα thirty
βόας βους ox
τεσσαράκοντα τεσσαρακοντα forty
ταύρους ταυρος bull
δέκα δεκα ten
ὄνους ονος donkey
εἴκοσι εικοσι twenty
καὶ και and; even
πώλους πωλος foal
δέκα δεκα ten
32:16
וַ wa וְ and
יִּתֵּן֙ yyittˌēn נתן give
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
עֲבָדָ֔יו ʕᵃvāḏˈāʸw עֶבֶד servant
עֵ֥דֶר ʕˌēḏer עֵדֶר flock
עֵ֖דֶר ʕˌēḏer עֵדֶר flock
לְ lᵊ לְ to
בַדֹּ֑ו vaddˈô בַּד linen, part, stave
וַ֤ wˈa וְ and
יֹּאמֶר yyōmˌer אמר say
אֶל־ ʔel- אֶל to
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
עִבְר֣וּ ʕivrˈû עבר pass
לְ lᵊ לְ to
פָנַ֔י fānˈay פָּנֶה face
וְ wᵊ וְ and
רֶ֣וַח rˈewaḥ רֶוַח space
תָּשִׂ֔ימוּ tāśˈîmû שׂים put
בֵּ֥ין bˌên בַּיִן interval
עֵ֖דֶר ʕˌēḏer עֵדֶר flock
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
עֵֽדֶר׃ ʕˈēḏer עֵדֶר flock
32:16. et misit per manus servorum suorum singulos seorsum greges dixitque pueris suis antecedite me et sit spatium inter gregem et gregem
And he sent them by the hands of his servants, every drove by itself, and he said to his servants: Go before me, and let there be a space between drove and drove.
16. And he delivered them into the hand of his servants, every drove by itself; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
32:16. 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.
32:16. And he sent them by the hands of his servants, each flock separately, and he said to his servants: “Pass before me, and let there be a space between flock and flock.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:16: space: Gen 32:20, Gen 33:8, Gen 33:9; Psa 112:5; Pro 2:11; Isa 28:26; Mat 10:16
John Gill
32:16 And he delivered them into the hand of his servants,.... To present them to Esau as from him:
every drove by themselves; there seems to have been three droves, see Gen 32:19; very probably the two hundred and twenty goats, male and female, were in the first drove; and the two hundred and twenty sheep, ewes, and rams, were in the second drove; and the thirty camels, with their colts, and the fifty cows and bulls, with the twenty she asses and ten foals, which made in all one hundred and forty, were in the third drove: though Aben Ezra thinks there were five droves; nor is it improbable, the goats in one drove, the sheep in another, the camels and colts in a third, and the kine and bulls might make a fourth, and the asses with their foals a fifth:
and saith unto his servants, pass over before me: over the brook Jabbok, Gen 32:22, a day's journey or less before him, as Jarchi observes, or rather a night's journey, as seems by the context; for these were sent out at evening, and Jacob stayed behind all night, as appears by what follows:
and put a space betwixt drove and drove; his meaning is, that they should not follow each other closely; but that there should be a considerable distance between them, and which he would have them careful to keep: his view in this was, partly to prolong time, Esau stopping, as he supposed he would, at each drove, and asking questions of the men; and partly that he might the better and more distinctly observe the largeness of his present, and his munificence in it, and so, both by the present, and by the frequent repetition of his submission to him as his servant, his wrath, if he came out in it, would be gradually abated, and before he came to him he would be in a disposition to receive him with some marks of affection and kindness, as he did.
Robert Jamieson, A. R. Fausset and David Brown
32:16 every drove by themselves--There was great prudence in this arrangement; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive company; and if the first was refused, the others would hasten back to convey a timely warning.
32:1732:17: Պատուիրեաց առաջնոյն՝ եւ ասէ. Եթէ պատահիցէ քեզ Եսաւ եղբայր իմ, եւ հարցանիցէ թէ ո՞յր ես՝ եւ յո՞ երթաս, եւ ո՞յր է այդ որ առաջի քո երթայ.
17 Նա առաջինին պատուիրեց՝ ասելով. «Եթէ քեզ հանդիպի իմ եղբայր Եսաւը եւ հարցնի, թէ՝ “Ո՞վ ես եւ ո՞ւր ես գնում, ո՞ւմ է պատկանում այն, ինչ քո առջեւից է գնում”,
17 Առջեւէն գացողին պատուիրեց՝ ըսելով. «Երբ իմ եղբայրս Եսաւ քեզի պատահի ու հարցնէ, ըսելով՝ ‘Դուն որո՞ւնն ես եւ ո՞ւր կ’երթաս եւ այս առջեւդ եղածները որո՞ւնն են’.
Պատուիրեաց առաջնոյն եւ ասէ. Եթէ պատահիցէ քեզ Եսաւ եղբայր իմ, եւ հարցանիցէ թէ Ո՞յր ես եւ յո՞ երթաս եւ ո՞յր է այդ որ առաջի քո երթայ:

32:17: Պատուիրեաց առաջնոյն՝ եւ ասէ. Եթէ պատահիցէ քեզ Եսաւ եղբայր իմ, եւ հարցանիցէ թէ ո՞յր ես՝ եւ յո՞ երթաս, եւ ո՞յր է այդ որ առաջի քո երթայ.
17 Նա առաջինին պատուիրեց՝ ասելով. «Եթէ քեզ հանդիպի իմ եղբայր Եսաւը եւ հարցնի, թէ՝ “Ո՞վ ես եւ ո՞ւր ես գնում, ո՞ւմ է պատկանում այն, ինչ քո առջեւից է գնում”,
17 Առջեւէն գացողին պատուիրեց՝ ըսելով. «Երբ իմ եղբայրս Եսաւ քեզի պատահի ու հարցնէ, ըսելով՝ ‘Դուն որո՞ւնն ես եւ ո՞ւր կ’երթաս եւ այս առջեւդ եղածները որո՞ւնն են’.
zohrab-1805▾ eastern-1994▾ western am▾
32:1717: И приказал первому, сказав: когда брат мой Исав встретится тебе и спросит тебя, говоря: чей ты? и куда идешь? и чье это [стадо] пред тобою?
32:17 καὶ και and; even ἔδωκεν διδωμι give; deposit διὰ δια through; because of χειρὸς χειρ hand τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him ποίμνιον ποιμνιον flock κατὰ κατα down; by μόνας μονος only; alone εἶπεν επω say; speak δὲ δε though; while τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him προπορεύεσθε προπορευομαι travel forth; travel before ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine καὶ και and; even διάστημα διαστημα interval ποιεῖτε ποιεω do; make ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ποίμνης ποιμνη flock καὶ και and; even ποίμνης ποιμνη flock
32:17 וַ wa וְ and יְצַ֥ו yᵊṣˌaw צוה command אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רִאשֹׁ֖ון rišˌôn רִאשֹׁון first לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כִּ֣י kˈî כִּי that יִֽפְגָּשְׁךָ֞ yˈifgāšᵊḵˈā פגשׁ meet עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau אָחִ֗י ʔāḥˈî אָח brother וִ wi וְ and שְׁאֵֽלְךָ֙ šᵊʔˈēlᵊḵā שׁאל ask לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say לְ lᵊ לְ to מִי־ mî- מִי who אַ֨תָּה֙ ʔˈattā אַתָּה you וְ wᵊ וְ and אָ֣נָה ʔˈānā אָן whither תֵלֵ֔ךְ ṯēlˈēḵ הלך walk וּ û וְ and לְ lᵊ לְ to מִ֖י mˌî מִי who אֵ֥לֶּה ʔˌēlleh אֵלֶּה these לְ lᵊ לְ to פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
32:17. et praecepit priori dicens si obvium habueris Esau fratrem meum et interrogaverit te cuius es et quo vadis et cuius sunt ista quae sequerisAnd he commanded the first, saying: If thou meet my brother Esau, and he ask thee: Whose art thou? or whither goest thou? or whose are these before thee?
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?
32:17. 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?
32:17. And he instructed the first, saying: “If you happen to meet my brother Esau, and he questions you: “Whose are you?” or, “Where are you going?” or, “Whose are these which follow you?”
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: И приказал первому, сказав: когда брат мой Исав встретится тебе и спросит тебя, говоря: чей ты? и куда идешь? и чье это [стадо] пред тобою?
32:17
καὶ και and; even
ἔδωκεν διδωμι give; deposit
διὰ δια through; because of
χειρὸς χειρ hand
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
ποίμνιον ποιμνιον flock
κατὰ κατα down; by
μόνας μονος only; alone
εἶπεν επω say; speak
δὲ δε though; while
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
προπορεύεσθε προπορευομαι travel forth; travel before
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
καὶ και and; even
διάστημα διαστημα interval
ποιεῖτε ποιεω do; make
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ποίμνης ποιμνη flock
καὶ και and; even
ποίμνης ποιμνη flock
32:17
וַ wa וְ and
יְצַ֥ו yᵊṣˌaw צוה command
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רִאשֹׁ֖ון rišˌôn רִאשֹׁון first
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כִּ֣י kˈî כִּי that
יִֽפְגָּשְׁךָ֞ yˈifgāšᵊḵˈā פגשׁ meet
עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau
אָחִ֗י ʔāḥˈî אָח brother
וִ wi וְ and
שְׁאֵֽלְךָ֙ šᵊʔˈēlᵊḵā שׁאל ask
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
לְ lᵊ לְ to
מִי־ mî- מִי who
אַ֨תָּה֙ ʔˈattā אַתָּה you
וְ wᵊ וְ and
אָ֣נָה ʔˈānā אָן whither
תֵלֵ֔ךְ ṯēlˈēḵ הלך walk
וּ û וְ and
לְ lᵊ לְ to
מִ֖י mˌî מִי who
אֵ֥לֶּה ʔˌēlleh אֵלֶּה these
לְ lᵊ לְ to
פָנֶֽיךָ׃ fānˈeʸḵā פָּנֶה face
32:17. et praecepit priori dicens si obvium habueris Esau fratrem meum et interrogaverit te cuius es et quo vadis et cuius sunt ista quae sequeris
And he commanded the first, saying: If thou meet my brother Esau, and he ask thee: Whose art thou? or whither goest thou? or whose are these before thee?
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?
32:17. 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?
32:17. And he instructed the first, saying: “If you happen to meet my brother Esau, and he questions you: “Whose are you?” or, “Where are you going?” or, “Whose are these which follow you?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:17: Whose art: Gen 33:3
John Gill
32:17 And he commanded the foremost,.... He that had the care of the first drove, which consisted of goats, male and female:
saying, when Esau my brother meeteth thee; as there was reason to believe he would, being on the road, and him first of all, being the foremost:
and asketh thee, saying, what art thou? that is, whose servant art thou? to whom dost thou belong?
and whither goest thou? what place art thou travelling to?
and whose are these before thee? whose are these goats? to whom do they belong thou art driving? for in driving and travelling on the road, sheep and goats went before those that had the care of them; whereas, in leading out to pastures, the shepherds went before, and the flocks followed, Jn 10:4.
John Wesley
32:17 He sent him also a very humble message, which he ordered his servants to deliver in the best manner. They must call Esau their lord, and Jacob his servant: they must tell him the cattle they had was a small present which Jacob had sent him. They must especially take care to tell him that Jacob was coming after, that he might not suspect him fled. A friendly confidence in mens goodness may help to prevent the mischief designed us by their badness.
Robert Jamieson, A. R. Fausset and David Brown
32:17 he commanded the foremost--The messengers were strictly commanded to say the same words [Gen 32:18, Gen 32:20], that Esau might be more impressed and that the uniformity of the address might appear more clearly to have come from Jacob himself.
32:1832:18: եւ ասասցես, թէ ծառայի՛ քոյ Յակոբայ պատարագք են, զոր առաքեաց տեառն իւրում Եսաւայ. եւ ինքն զկնի՛ մեր գայ[299]։ [299] Ոմանք. Տեառն իմում Եսաւայ։
18 կ’ասես. “Քո ծառայ Յակոբի ընծաներն են, որ նա ուղարկում է իր տէր Եսաւին, իսկ ինքը գալիս է մեր ետեւից”:
18 Այն ատեն ըսէ թէ քու ծառայիդ Յակոբինն է, իմ տիրոջս Եսաւին ղրկած ընծան է եւ ահա ինք ալ ետեւնիս է»։
ասասցես, թէ Ծառայի քո Յակոբայ պատարագք են, զոր առաքեաց տեառն իւրում Եսաւայ. եւ ինքն զկնի մեր գայ:

32:18: եւ ասասցես, թէ ծառայի՛ քոյ Յակոբայ պատարագք են, զոր առաքեաց տեառն իւրում Եսաւայ. եւ ինքն զկնի՛ մեր գայ[299]։
[299] Ոմանք. Տեառն իմում Եսաւայ։
18 կ’ասես. “Քո ծառայ Յակոբի ընծաներն են, որ նա ուղարկում է իր տէր Եսաւին, իսկ ինքը գալիս է մեր ետեւից”:
18 Այն ատեն ըսէ թէ քու ծառայիդ Յակոբինն է, իմ տիրոջս Եսաւին ղրկած ընծան է եւ ահա ինք ալ ետեւնիս է»։
zohrab-1805▾ eastern-1994▾ western am▾
32:1818: то скажи: раба твоего Иакова; это подарок, посланный господину моему Исаву; вот, и сам он за нами.
32:18 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin τῷ ο the πρώτῳ πρωτος first; foremost λέγων λεγω tell; declare ἐάν εαν and if; unless σοι σοι you συναντήσῃ συνανταω meet with Ησαυ ησαυ Ēsau; Isav ὁ ο the ἀδελφός αδελφος brother μου μου of me; mine καὶ και and; even ἐρωτᾷ ερωταω question; request σε σε.1 you λέγων λεγω tell; declare τίνος τις.1 who?; what? εἶ ειμι be καὶ και and; even ποῦ που.1 where? πορεύῃ πορευομαι travel; go καὶ και and; even τίνος τις.1 who?; what? ταῦτα ουτος this; he τὰ ο the προπορευόμενά προπορευομαι travel forth; travel before σου σου of you; your
32:18 וְ wᵊ וְ and אָֽמַרְתָּ֙ ʔˈāmartā אמר say לְ lᵊ לְ to עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant לְ lᵊ לְ to יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob מִנְחָ֥ה minḥˌā מִנְחָה present הִוא֙ hiw הִיא she שְׁלוּחָ֔ה šᵊlûḥˈā שׁלח send לַֽ lˈa לְ to אדֹנִ֖י ʔḏōnˌî אָדֹון lord לְ lᵊ לְ to עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau וְ wᵊ וְ and הִנֵּ֥ה hinnˌē הִנֵּה behold גַם־ ḡam- גַּם even ה֖וּא hˌû הוּא he אַחֲרֵֽינוּ׃ ʔaḥᵃrˈênû אַחַר after
32:18. respondebis servi tui Iacob munera misit domino meo Esau ipse quoque post nos venitThou shalt answer: Thy servant Jacob's: he hath sent them as a present to my lord Esau: and he cometh after us.
18. then thou shalt say, thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, he also is behind us.
32:18. 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.
32:18. you shall respond: “Your servant Jacob’s. He has sent them as a gift to my lord Esau. And he is also coming after us.”
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: то скажи: раба твоего Иакова; это подарок, посланный господину моему Исаву; вот, и сам он за нами.
32:18
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
τῷ ο the
πρώτῳ πρωτος first; foremost
λέγων λεγω tell; declare
ἐάν εαν and if; unless
σοι σοι you
συναντήσῃ συνανταω meet with
Ησαυ ησαυ Ēsau; Isav
ο the
ἀδελφός αδελφος brother
μου μου of me; mine
καὶ και and; even
ἐρωτᾷ ερωταω question; request
σε σε.1 you
λέγων λεγω tell; declare
τίνος τις.1 who?; what?
εἶ ειμι be
καὶ και and; even
ποῦ που.1 where?
πορεύῃ πορευομαι travel; go
καὶ και and; even
τίνος τις.1 who?; what?
ταῦτα ουτος this; he
τὰ ο the
προπορευόμενά προπορευομαι travel forth; travel before
σου σου of you; your
32:18
וְ wᵊ וְ and
אָֽמַרְתָּ֙ ʔˈāmartā אמר say
לְ lᵊ לְ to
עַבְדְּךָ֣ ʕavdᵊḵˈā עֶבֶד servant
לְ lᵊ לְ to
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
מִנְחָ֥ה minḥˌā מִנְחָה present
הִוא֙ hiw הִיא she
שְׁלוּחָ֔ה šᵊlûḥˈā שׁלח send
לַֽ lˈa לְ to
אדֹנִ֖י ʔḏōnˌî אָדֹון lord
לְ lᵊ לְ to
עֵשָׂ֑ו ʕēśˈāw עֵשָׂו Esau
וְ wᵊ וְ and
הִנֵּ֥ה hinnˌē הִנֵּה behold
גַם־ ḡam- גַּם even
ה֖וּא hˌû הוּא he
אַחֲרֵֽינוּ׃ ʔaḥᵃrˈênû אַחַר after
32:18. respondebis servi tui Iacob munera misit domino meo Esau ipse quoque post nos venit
Thou shalt answer: Thy servant Jacob's: he hath sent them as a present to my lord Esau: and he cometh after us.
18. then thou shalt say, thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, he also is behind us.
32:18. 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.
32:18. you shall respond: “Your servant Jacob’s. He has sent them as a gift to my lord Esau. And he is also coming after us.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:18: Gen 32:4, Gen 32:5
John Gill
32:18 Then thou shall say, they be thy servant Jacob's,.... Both the goats before them, and they themselves that had the care of them, belonged to Jacob, who directed them to speak of him to Esau as his "servant":
Tit is a present sent unto my lord Esau; which is the answer to the second question:
and behold also he is behind us: that is, Jacob: this they were bid to tell, lest he should think that Jacob was afraid of him, and was gone another way; but that he was coming to pay a visit to him, and might expect shortly to see him, which would prepare his mind how to behave towards him.
32:1932:19: Պատուիրեաց առաջնումն եւ երկրորդին եւ երրորդի. եւ ամենեցուն որ երթային յառաջ զհետ խաշանցն՝ ասէր. Ըստ բանիս ըստ ա՛յսմիկ խօսեսջիք ընդ Եսաւայ, յորժամ գտանիցէք զնա.
19 Նա պատուիրեց առաջինին, երկրորդին, երրորդին եւ բոլոր նրանց, ովքեր հօտերի հետ գնում էին առջեւից, եւ ասաց. “Երբ կը հանդիպէք Եսաւին, կ’ասէք նրան այն, ինչ ասացի ես ձեզ:
19 Եւ այսպէս երկրորդին ու երրորդին եւ հօտերուն ետեւէն բոլոր գացողներուն պատուիրեց՝ ըսելով. «Այս խօսքին պէս ըսէք Եսաւին երբ որ զինք գտնէք,
Պատուիրեաց [458]առաջնումն եւ երկրորդին եւ երրորդին, եւ ամենեցուն որ երթային յառաջ զհետ խաշանցն` ասէր. Ըստ բանիս այսմիկ խօսեսջիք ընդ Եսաւայ, յորժամ գտանիցէք զնա:

32:19: Պատուիրեաց առաջնումն եւ երկրորդին եւ երրորդի. եւ ամենեցուն որ երթային յառաջ զհետ խաշանցն՝ ասէր. Ըստ բանիս ըստ ա՛յսմիկ խօսեսջիք ընդ Եսաւայ, յորժամ գտանիցէք զնա.
19 Նա պատուիրեց առաջինին, երկրորդին, երրորդին եւ բոլոր նրանց, ովքեր հօտերի հետ գնում էին առջեւից, եւ ասաց. “Երբ կը հանդիպէք Եսաւին, կ’ասէք նրան այն, ինչ ասացի ես ձեզ:
19 Եւ այսպէս երկրորդին ու երրորդին եւ հօտերուն ետեւէն բոլոր գացողներուն պատուիրեց՝ ըսելով. «Այս խօսքին պէս ըսէք Եսաւին երբ որ զինք գտնէք,
zohrab-1805▾ eastern-1994▾ western am▾
32:1919: То же приказал он и второму, и третьему, и всем, которые шли за стадами, говоря: так скажите Исаву, когда встретите его;
32:19 ἐρεῖς ερεω.1 state; mentioned τοῦ ο the παιδός παις child; boy σου σου of you; your Ιακωβ ιακωβ Iakōb; Iakov δῶρα δωρον present ἀπέσταλκεν αποστελλω send off / away τῷ ο the κυρίῳ κυριος lord; master μου μου of me; mine Ησαυ ησαυ Ēsau; Isav καὶ και and; even ἰδοὺ ιδου see!; here I am αὐτὸς αυτος he; him ὀπίσω οπισω in back; after ἡμῶν ημων our
32:19 וַ wa וְ and יְצַ֞ו yᵊṣˈaw צוה command גַּ֣ם gˈam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שֵּׁנִ֗י ššēnˈî שֵׁנִי second גַּ֚ם ˈgam גַּם even אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third גַּ֚ם ˈgam גַּם even אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the הֹ֣לְכִ֔ים hˈōlᵊḵˈîm הלך walk אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after הָ hā הַ the עֲדָרִ֖ים ʕᵃḏārˌîm עֵדֶר flock לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כַּ ka כְּ as † הַ the דָּבָ֤ר ddāvˈār דָּבָר word הַ ha הַ the זֶּה֙ zzˌeh זֶה this תְּדַבְּר֣וּן tᵊḏabbᵊrˈûn דבר speak אֶל־ ʔel- אֶל to עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau בְּ bᵊ בְּ in מֹצַאֲכֶ֖ם mōṣaʔᵃḵˌem מצא find אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
32:19. similiter mandata dedit secundo ac tertio et cunctis qui sequebantur greges dicens hisdem verbis loquimini ad Esau cum inveneritis eumIn like manner he commanded the second and the third, and all that followed with the droves, saying: Speak ye the same words to Esau, when ye find him.
19. And he commanded also the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him;
32:19. 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.
32:19. Similarly, he gave orders to the second, and the third, and to all who followed the flocks, saying: “Speak these same words to Esau, when you find him.
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: То же приказал он и второму, и третьему, и всем, которые шли за стадами, говоря: так скажите Исаву, когда встретите его;
32:19
ἐρεῖς ερεω.1 state; mentioned
τοῦ ο the
παιδός παις child; boy
σου σου of you; your
Ιακωβ ιακωβ Iakōb; Iakov
δῶρα δωρον present
ἀπέσταλκεν αποστελλω send off / away
τῷ ο the
κυρίῳ κυριος lord; master
μου μου of me; mine
Ησαυ ησαυ Ēsau; Isav
καὶ και and; even
ἰδοὺ ιδου see!; here I am
αὐτὸς αυτος he; him
ὀπίσω οπισω in back; after
ἡμῶν ημων our
32:19
וַ wa וְ and
יְצַ֞ו yᵊṣˈaw צוה command
גַּ֣ם gˈam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שֵּׁנִ֗י ššēnˈî שֵׁנִי second
גַּ֚ם ˈgam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁלִישִׁ֔י ššᵊlîšˈî שְׁלִישִׁי third
גַּ֚ם ˈgam גַּם even
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ ha הַ the
הֹ֣לְכִ֔ים hˈōlᵊḵˈîm הלך walk
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
הָ הַ the
עֲדָרִ֖ים ʕᵃḏārˌîm עֵדֶר flock
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כַּ ka כְּ as
הַ the
דָּבָ֤ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
תְּדַבְּר֣וּן tᵊḏabbᵊrˈûn דבר speak
אֶל־ ʔel- אֶל to
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
בְּ bᵊ בְּ in
מֹצַאֲכֶ֖ם mōṣaʔᵃḵˌem מצא find
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
32:19. similiter mandata dedit secundo ac tertio et cunctis qui sequebantur greges dicens hisdem verbis loquimini ad Esau cum inveneritis eum
In like manner he commanded the second and the third, and all that followed with the droves, saying: Speak ye the same words to Esau, when ye find him.
19. And he commanded also the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him;
32:19. 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.
32:19. Similarly, he gave orders to the second, and the third, and to all who followed the flocks, saying: “Speak these same words to Esau, when you find him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ all ▾
John Gill
32:19 And so commanded he the second and third,.... Those who had the care of the second and third droves, he ordered them to say the same things, and in the same words as he had the first:
and all that followed the droves; either all that were with the principal driver; that if any of them should happen to be interrogated first, they might know what to answer; or those that followed the other droves, besides the three mentioned, which countenances Aben Ezra's notion of five droves, before observed:
saying, on this manner shall you speak to Esau, when you find him; that is, when they met him and perceived it was he that put questions to them.
32:2032:20: եւ ասասջիք, ահա ծառայ քո Յակոբ գա՛յ զհետ մեր։ Քանզի ասաց՝ թէ ցածուցի՛ց զերեսս նորա պատարագօքդ որ երթան առաջի. եւ ապա՛ տեսից զերեսս նորա, թերեւս արասցէ՛ մեծարանս երեսաց իմոց։
20 Դուք կ’ասէք. “Ահա քո ծառայ Յակոբը գալիս է մեր ետեւից”»: Նա ինքն իրեն մտածում էր. «Նրան կը մեղմեմ այն ընծաներով, որ ուղարկում եմ ինձնից առաջ, եւ ապա անձամբ կը հանդիպեմ նրան, թերեւս բարեացակամ լինի իմ նկատմամբ»:
20 Ահա քու ծառադ Յակոբ ալ ետեւնիս է»։ Քանզի ըսաւ. «Առջեւէս գացող ընծաներով անոր երեսը կը կակուղցնեմ եւ անկէ ետքը անոր երեսը կը տեսնեմ. թերեւս զիս ընդունի»։
Եւ ասասջիք. Ահա ծառայ քո Յակոբ գայ զհետ մեր. քանզի ասաց թէ Ցածուցից զերեսս նորա պատարագօքդ որ երթան առաջի, եւ ապա տեսից զերեսս նորա, թերեւս արասցէ մեծարանս երեսաց իմոց:

32:20: եւ ասասջիք, ահա ծառայ քո Յակոբ գա՛յ զհետ մեր։ Քանզի ասաց՝ թէ ցածուցի՛ց զերեսս նորա պատարագօքդ որ երթան առաջի. եւ ապա՛ տեսից զերեսս նորա, թերեւս արասցէ՛ մեծարանս երեսաց իմոց։
20 Դուք կ’ասէք. “Ահա քո ծառայ Յակոբը գալիս է մեր ետեւից”»: Նա ինքն իրեն մտածում էր. «Նրան կը մեղմեմ այն ընծաներով, որ ուղարկում եմ ինձնից առաջ, եւ ապա անձամբ կը հանդիպեմ նրան, թերեւս բարեացակամ լինի իմ նկատմամբ»:
20 Ահա քու ծառադ Յակոբ ալ ետեւնիս է»։ Քանզի ըսաւ. «Առջեւէս գացող ընծաներով անոր երեսը կը կակուղցնեմ եւ անկէ ետքը անոր երեսը կը տեսնեմ. թերեւս զիս ընդունի»։
zohrab-1805▾ eastern-1994▾ western am▾
32:2020: и скажите: вот, и раб твой Иаков за нами. Ибо он сказал [сам в себе]: умилостивлю его дарами, которые идут предо мною, и потом увижу лице его; может быть, и примет меня.
32:20 καὶ και and; even ἐνετείλατο εντελλομαι direct; enjoin τῷ ο the πρώτῳ πρωτος first; foremost καὶ και and; even τῷ ο the δευτέρῳ δευτερος second καὶ και and; even τῷ ο the τρίτῳ τριτος third καὶ και and; even πᾶσι πας all; every τοῖς ο the προπορευομένοις προπορευομαι travel forth; travel before ὀπίσω οπισω in back; after τῶν ο the ποιμνίων ποιμνιον flock τούτων ουτος this; he λέγων λεγω tell; declare κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he λαλήσατε λαλεω talk; speak Ησαυ ησαυ Ēsau; Isav ἐν εν in τῷ ο the εὑρεῖν ευρισκω find ὑμᾶς υμας you αὐτὸν αυτος he; him
32:20 וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say גַּ֗ם gˈam גַּם even הִנֵּ֛ה hinnˈē הִנֵּה behold עַבְדְּךָ֥ ʕavdᵊḵˌā עֶבֶד servant יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob אַחֲרֵ֑ינוּ ʔaḥᵃrˈênû אַחַר after כִּֽי־ kˈî- כִּי that אָמַ֞ר ʔāmˈar אמר say אֲכַפְּרָ֣ה ʔᵃḵappᵊrˈā כפר cover פָנָ֗יו fānˈāʸw פָּנֶה face בַּ ba בְּ in † הַ the מִּנְחָה֙ mminḥˌā מִנְחָה present הַ ha הַ the הֹלֶ֣כֶת hōlˈeḵeṯ הלך walk לְ lᵊ לְ to פָנָ֔י fānˈāy פָּנֶה face וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵן֙ ḵˌēn כֵּן thus אֶרְאֶ֣ה ʔerʔˈeh ראה see פָנָ֔יו fānˈāʸw פָּנֶה face אוּלַ֖י ʔûlˌay אוּלַי perhaps יִשָּׂ֥א yiśśˌā נשׂא lift פָנָֽי׃ fānˈāy פָּנֶה face
32:20. et addetis ipse quoque servus tuus Iacob iter nostrum insequitur dixit enim placabo illum muneribus quae praecedunt et postea videbo forsitan propitiabitur mihiAnd ye shall add: thy servant Jacob himself also followeth after us: for he said: I will appease him with the presents that go before, and afterwards I will see him, perhaps he will be gracious to me.
20. and ye shall say, 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 me.
32:20. 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.
32:20. And you will add: ‘Your servant Jacob himself also follows after us, for he said: “I will appease him with the gifts that go ahead, and after this, I will see him; perhaps he will be gracious to me.” ’ ”
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: и скажите: вот, и раб твой Иаков за нами. Ибо он сказал [сам в себе]: умилостивлю его дарами, которые идут предо мною, и потом увижу лице его; может быть, и примет меня.
32:20
καὶ και and; even
ἐνετείλατο εντελλομαι direct; enjoin
τῷ ο the
πρώτῳ πρωτος first; foremost
καὶ και and; even
τῷ ο the
δευτέρῳ δευτερος second
καὶ και and; even
τῷ ο the
τρίτῳ τριτος third
καὶ και and; even
πᾶσι πας all; every
τοῖς ο the
προπορευομένοις προπορευομαι travel forth; travel before
ὀπίσω οπισω in back; after
τῶν ο the
ποιμνίων ποιμνιον flock
τούτων ουτος this; he
λέγων λεγω tell; declare
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
λαλήσατε λαλεω talk; speak
Ησαυ ησαυ Ēsau; Isav
ἐν εν in
τῷ ο the
εὑρεῖν ευρισκω find
ὑμᾶς υμας you
αὐτὸν αυτος he; him
32:20
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
גַּ֗ם gˈam גַּם even
הִנֵּ֛ה hinnˈē הִנֵּה behold
עַבְדְּךָ֥ ʕavdᵊḵˌā עֶבֶד servant
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
אַחֲרֵ֑ינוּ ʔaḥᵃrˈênû אַחַר after
כִּֽי־ kˈî- כִּי that
אָמַ֞ר ʔāmˈar אמר say
אֲכַפְּרָ֣ה ʔᵃḵappᵊrˈā כפר cover
פָנָ֗יו fānˈāʸw פָּנֶה face
בַּ ba בְּ in
הַ the
מִּנְחָה֙ mminḥˌā מִנְחָה present
הַ ha הַ the
הֹלֶ֣כֶת hōlˈeḵeṯ הלך walk
לְ lᵊ לְ to
פָנָ֔י fānˈāy פָּנֶה face
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵן֙ ḵˌēn כֵּן thus
אֶרְאֶ֣ה ʔerʔˈeh ראה see
פָנָ֔יו fānˈāʸw פָּנֶה face
אוּלַ֖י ʔûlˌay אוּלַי perhaps
יִשָּׂ֥א yiśśˌā נשׂא lift
פָנָֽי׃ fānˈāy פָּנֶה face
32:20. et addetis ipse quoque servus tuus Iacob iter nostrum insequitur dixit enim placabo illum muneribus quae praecedunt et postea videbo forsitan propitiabitur mihi
And ye shall add: thy servant Jacob himself also followeth after us: for he said: I will appease him with the presents that go before, and afterwards I will see him, perhaps he will be gracious to me.
32:20. 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.
32:20. And you will add: ‘Your servant Jacob himself also follows after us, for he said: “I will appease him with the gifts that go ahead, and after this, I will see him; perhaps he will be gracious to me.” ’ ”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:20: I will appease: Gen 43:11; 1Sam. 25:17-35; Job 42:8, Job 42:9; Pro 15:18, Pro 16:14, Pro 21:14
peradventure: Sa1 6:5; Kg1 20:31; Jon 3:9; Ti2 2:25
of me: Heb. my face, Job 42:8, Job 42:9; Pro 6:35
Geneva 1599
32:20 And say ye moreover, Behold, thy servant Jacob [is] behind us. For he said, I (g) will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.
(g) He thought it no less to depart with these goods with the intent that he might follow the vocation to which God called him.
John Gill
32:20 And say ye moreover, behold, thy servant Jacob is behind us,.... This is repeated to impress it upon their minds, that they might be careful of all things, not to forget that, it being a point of great importance; for the present would have signified nothing, if Jacob had not appeared in person; Esau would have thought himself, at best, but slighted; as if he was unworthy of a visit from him, and of conversation with him:
for he said: that is, Jacob, or "had said" (a), in his heart, within himself, as might be supposed from the whole of his conduct; for what follows are the words of Moses the historian, as Aben Ezra observes, and not of Jacob to his servants, nor of them to Esau:
I will appease him with the present that goeth before me, and afterwards I will see his face: he hoped the present would produce the desired effect; that it would turn away his wrath from him, and pacify him; and then he should be able to appear before him, and see his face with pleasure: or, "I will expiate his face" (b), as some render the words, or make him propitious and favourable; or cover his face, as Aben Ezra interprets it, that is, cause him to hide his wrath and resentment, that it shall not appear; or cause his fury to cease, as Jarchi; or remove his anger, wrath, and displeasure, as Ben Melech; all which our version takes in, by rendering it, "appease him"; and then:
peradventure he will accept of me: receive him with marks of tenderness and affection, and in a very honourable and respectable manner.
(a) "dicebat enim", Vatablus, Junius & Tremellius, Drusius. (b) "expiabo faciem ejus", Montanus; "propitium reddam", Drusius, Munster.
32:2132:21: Եւ երթային յառաջ ընծայքն քան զնա. եւ ինքն ննջեաց զայն գիշեր անդէն ՚ի բանակին[300]։ [300] Այլք. Յառաջագոյն ընծայքն քան։
21 Ընծաներն ուղարկուեցին իրենից առաջ, իսկ ինքն այդ գիշեր քնեց այդտեղ՝ Բանակատեղիում:
21 Այսպէս ընծաները անոր առջեւէն գացին, իսկ ինք այն գիշերը հոն մնաց բանակին մէջ։
Եւ երթային յառաջագոյն ընծայքն քան զնա. եւ ինքն ննջեաց զայն գիշեր անդէն ի բանակին:

32:21: Եւ երթային յառաջ ընծայքն քան զնա. եւ ինքն ննջեաց զայն գիշեր անդէն ՚ի բանակին[300]։
[300] Այլք. Յառաջագոյն ընծայքն քան։
21 Ընծաներն ուղարկուեցին իրենից առաջ, իսկ ինքն այդ գիշեր քնեց այդտեղ՝ Բանակատեղիում:
21 Այսպէս ընծաները անոր առջեւէն գացին, իսկ ինք այն գիշերը հոն մնաց բանակին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2121: И пошли дары пред ним, а он ту ночь ночевал в стане.
32:21 καὶ και and; even ἐρεῖτε ερεω.1 state; mentioned ἰδοὺ ιδου see!; here I am ὁ ο the παῖς παις child; boy σου σου of you; your Ιακωβ ιακωβ Iakōb; Iakov παραγίνεται παραγινομαι happen by; come by / to / along ὀπίσω οπισω in back; after ἡμῶν ημων our εἶπεν επω say; speak γάρ γαρ for ἐξιλάσομαι εξιλασκομαι the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐν εν in τοῖς ο the δώροις δωρον present τοῖς ο the προπορευομένοις προπορευομαι travel forth; travel before αὐτοῦ αυτος he; him καὶ και and; even μετὰ μετα with; amid τοῦτο ουτος this; he ὄψομαι οπτανομαι see τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἴσως ισως equally γὰρ γαρ for προσδέξεται προσδεχομαι welcome; wait for τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine
32:21 וַ wa וְ and תַּעֲבֹ֥ר ttaʕᵃvˌōr עבר pass הַ ha הַ the מִּנְחָ֖ה mminḥˌā מִנְחָה present עַל־ ʕal- עַל upon פָּנָ֑יו pānˈāʸw פָּנֶה face וְ wᵊ וְ and ה֛וּא hˈû הוּא he לָ֥ן lˌān לין lodge בַּ ba בְּ in † הַ the לַּֽיְלָה־ llˈaylā- לַיְלָה night הַ ha הַ the ה֖וּא hˌû הוּא he בַּֽ bˈa בְּ in † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
32:21. praecesserunt itaque munera ante eum ipse vero mansit nocte illa in CastrisSo the presents went before him, but himself lodged that night in the camp.
21. So the present passed over before him: and he himself lodged that night in the company.
32:21. So went the present over before him: and himself lodged that night in the company.
32:21. And so the gifts went before him, but he himself lodged that night in the camp.
So went the present over before him: and himself lodged that night in the company:

21: И пошли дары пред ним, а он ту ночь ночевал в стане.
32:21
καὶ και and; even
ἐρεῖτε ερεω.1 state; mentioned
ἰδοὺ ιδου see!; here I am
ο the
παῖς παις child; boy
σου σου of you; your
Ιακωβ ιακωβ Iakōb; Iakov
παραγίνεται παραγινομαι happen by; come by / to / along
ὀπίσω οπισω in back; after
ἡμῶν ημων our
εἶπεν επω say; speak
γάρ γαρ for
ἐξιλάσομαι εξιλασκομαι the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐν εν in
τοῖς ο the
δώροις δωρον present
τοῖς ο the
προπορευομένοις προπορευομαι travel forth; travel before
αὐτοῦ αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
τοῦτο ουτος this; he
ὄψομαι οπτανομαι see
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἴσως ισως equally
γὰρ γαρ for
προσδέξεται προσδεχομαι welcome; wait for
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
32:21
וַ wa וְ and
תַּעֲבֹ֥ר ttaʕᵃvˌōr עבר pass
הַ ha הַ the
מִּנְחָ֖ה mminḥˌā מִנְחָה present
עַל־ ʕal- עַל upon
פָּנָ֑יו pānˈāʸw פָּנֶה face
וְ wᵊ וְ and
ה֛וּא hˈû הוּא he
לָ֥ן lˌān לין lodge
בַּ ba בְּ in
הַ the
לַּֽיְלָה־ llˈaylā- לַיְלָה night
הַ ha הַ the
ה֖וּא hˌû הוּא he
בַּֽ bˈa בְּ in
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
32:21. praecesserunt itaque munera ante eum ipse vero mansit nocte illa in Castris
So the presents went before him, but himself lodged that night in the camp.
32:21. So went the present over before him: and himself lodged that night in the company.
32:21. And so the gifts went before him, but he himself lodged that night in the camp.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-23: Переведя скот и семью через Иавок — на южную сторону его, Иаков сам остается на северной. Поток Иавок, теперь Зерка, берет начало из гор Васана и впадает в Иордан с левой стороны, почти на половине расстояния между Тивериадским озером и Мертвым морем. Остается Иаков один, вероятно, для молитвы.

Иаков борется с Ангелом.
John Gill
32:21 So went the present over before him,.... Over the brook Jabbok, after mentioned, the night before Jacob did:
and himself lodged that night in the company; or "in the camp" (c), either in the place called Mahanaim, from the hosts or crowds of angels seen there; or rather in his own camp, his family and servants; or, as Aben Ezra distinguishes, in the camp with his servants, and not in his tent, lest his brother should come and smite him; and so Nachmanides.
(c) "in castris", Vatablus, Drusius, Schmidt; "in acie sua", Junius & Tremellius; "in exercitu", Piscator.
Robert Jamieson, A. R. Fausset and David Brown
32:21 himself lodged--not the whole night, but only a part of it.
32:2232:22: Եւ յարուցեալ ՚ի նմին գիշերի՝ ա՛ռ զերկուս կանայսն, եւ զերկուս աղախնայսն, եւ զմետասա՛ն որդիս իւր, եւ անց ընդ հունն Յոբոկայ[301]։ [301] Ոմանք. Ընդ հունն Յակոբայ։
22 Նոյն գիշերը վեր կենալով՝ նա առաւ իր երկու կանանց, երկու աղախիններին ու տասնմէկ որդիներին, անցկացրեց Յոբոկ գետի ծանծաղուտով:
22 Նոյն գիշերը ելաւ ու իր երկու կիները եւ իր երկու աղախինները ու իր տասնըմէկ որդիները առաւ եւ Յաբոկի անցքէն անցաւ։
Եւ յարուցեալ ի նմին գիշերի` առ զերկուս կանայսն եւ զերկուս աղախնայսն եւ զմետասան որդիս իւր, եւ անց ընդ հունն Յաբոկայ:

32:22: Եւ յարուցեալ ՚ի նմին գիշերի՝ ա՛ռ զերկուս կանայսն, եւ զերկուս աղախնայսն, եւ զմետասա՛ն որդիս իւր, եւ անց ընդ հունն Յոբոկայ[301]։
[301] Ոմանք. Ընդ հունն Յակոբայ։
22 Նոյն գիշերը վեր կենալով՝ նա առաւ իր երկու կանանց, երկու աղախիններին ու տասնմէկ որդիներին, անցկացրեց Յոբոկ գետի ծանծաղուտով:
22 Նոյն գիշերը ելաւ ու իր երկու կիները եւ իր երկու աղախինները ու իր տասնըմէկ որդիները առաւ եւ Յաբոկի անցքէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:2222: И встал в ту ночь, и, взяв двух жен своих и двух рабынь своих, и одиннадцать сынов своих, перешел через Иавок вброд;
32:22 καὶ και and; even παρεπορεύοντο παραπορευομαι travel by / around τὰ ο the δῶρα δωρον present κατὰ κατα down; by πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him αὐτὸς αυτος he; him δὲ δε though; while ἐκοιμήθη κοιμαω doze; fall asleep τὴν ο the νύκτα νυξ night ἐκείνην εκεινος that ἐν εν in τῇ ο the παρεμβολῇ παρεμβολη encampment; barracks
32:22 וַ wa וְ and יָּ֣קָם׀ yyˈāqom קום arise בַּ ba בְּ in † הַ the לַּ֣יְלָה llˈaylā לַיְלָה night ה֗וּא hˈû הוּא he וַ wa וְ and יִּקַּ֞ח yyiqqˈaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two נָשָׁיו֙ nāšāʸw אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two שִׁפְחֹתָ֔יו šifḥōṯˈāʸw שִׁפְחָה maidservant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אַחַ֥ד ʔaḥˌaḏ אֶחָד one עָשָׂ֖ר ʕāśˌār עָשָׂר -teen יְלָדָ֑יו yᵊlāḏˈāʸw יֶלֶד boy וַֽ wˈa וְ and יַּעֲבֹ֔ר yyaʕᵃvˈōr עבר pass אֵ֖ת ʔˌēṯ אֵת [object marker] מַעֲבַ֥ר maʕᵃvˌar מַעֲבָר sweep יַבֹּֽק׃ yabbˈōq יַבֹּק Jabbok
32:22. cumque mature surrexisset tulit duas uxores suas et totidem famulas cum undecim filiis et transivit vadum IabocAnd rising early he took his two wives, and his two handmaids, with his eleven sons, and passed over the ford of Jaboc.
22. And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of Jabbok.
32:22. 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.
32:22. And when he had arisen early, he took his two wives, and the same number of handmaids, with his eleven sons, and he crossed over the ford of Jabbok.
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: И встал в ту ночь, и, взяв двух жен своих и двух рабынь своих, и одиннадцать сынов своих, перешел через Иавок вброд;
32:22
καὶ και and; even
παρεπορεύοντο παραπορευομαι travel by / around
τὰ ο the
δῶρα δωρον present
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
αὐτὸς αυτος he; him
δὲ δε though; while
ἐκοιμήθη κοιμαω doze; fall asleep
τὴν ο the
νύκτα νυξ night
ἐκείνην εκεινος that
ἐν εν in
τῇ ο the
παρεμβολῇ παρεμβολη encampment; barracks
32:22
וַ wa וְ and
יָּ֣קָם׀ yyˈāqom קום arise
בַּ ba בְּ in
הַ the
לַּ֣יְלָה llˈaylā לַיְלָה night
ה֗וּא hˈû הוּא he
וַ wa וְ and
יִּקַּ֞ח yyiqqˈaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שְׁתֵּ֤י šᵊttˈê שְׁנַיִם two
נָשָׁיו֙ nāšāʸw אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
שִׁפְחֹתָ֔יו šifḥōṯˈāʸw שִׁפְחָה maidservant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אַחַ֥ד ʔaḥˌaḏ אֶחָד one
עָשָׂ֖ר ʕāśˌār עָשָׂר -teen
יְלָדָ֑יו yᵊlāḏˈāʸw יֶלֶד boy
וַֽ wˈa וְ and
יַּעֲבֹ֔ר yyaʕᵃvˈōr עבר pass
אֵ֖ת ʔˌēṯ אֵת [object marker]
מַעֲבַ֥ר maʕᵃvˌar מַעֲבָר sweep
יַבֹּֽק׃ yabbˈōq יַבֹּק Jabbok
32:22. cumque mature surrexisset tulit duas uxores suas et totidem famulas cum undecim filiis et transivit vadum Iaboc
And rising early he took his two wives, and his two handmaids, with his eleven sons, and passed over the ford of Jaboc.
22. And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of Jabbok.
32:22. 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.
32:22. And when he had arisen early, he took his two wives, and the same number of handmaids, with his eleven sons, and he crossed over the ford of Jabbok.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:22: Passed over the ford Jabbok - This brook or rivulet rises in the mountains of Galaad, and falls into the Jordan at the south extremity of the lake of Gennesaret.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:22: his two wives: Gen 29:21-35, Gen 30:1-24, Gen 35:18, Gen 35:22-26; Ti1 5:8
the ford Jabbok: Or, "the ford of Jabbok," a stream which takes its rise in the mountains of Gilead, and falls into the Jordan to the south of the lake of Gennesareth. It is now called the Zerka. Deu 2:37, Deu 3:16; Jos 12:2
John Gill
32:22 And he rose up that night,.... In the middle of it, for it was long before break of day, as appears from Gen 32:24,
and took his two wives, Rachel and Leah:
and his two womenservants, Bilhah and Zilpah, or, "his two concubines", as the Targums of Onkelos and Jonathan; which distinguishes them from other womenservants or maidservants, of which, no doubt, he had many:
and his eleven sons; together with Dinah his daughter, though not mentioned, being the only female child, and a little one:
and passed over the ford Jabbok; over that river, at a place of it where it was fordable, or where there was a ford or passage: this was a river that took its rise from the mountains of Arabia, was the border of the Ammonites, washed the city Rabba, and ran between Philadelphia and Gerasa, and came into the river Jordan, at some little distance from the sea of Gennesaret or Galilee (d), about three or four miles from it.
(d) Hieron, de loc. Heb. fol. 92. f. Adrichom, Theatrum Terrae, S. p. 32.
Robert Jamieson, A. R. Fausset and David Brown
32:22 ford Jabbok--now the Zerka--a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tiberias. At the ford it is ten yards wide. It is sometimes forded with difficulty; but in summer it is very shallow.
he rose up and took--Unable to sleep, Jacob waded the ford in the night time by himself; and having ascertained its safety, he returned to the north bank and sent over his family and attendants, remaining behind, to seek anew, in silent prayer, the divine blessing on the means he had set in motion.
32:2332:23: Եւ ա՛ռ անցոյց զնոսա ընդ ձորն, եւ զամենայն ինչ որ ի՛ւր էր։
23 Նա նրանց ու իրեն պատկանող ամէն ինչ վերցրած՝ անցկացրեց գետով:
23 Առաւ զանոնք ու վտակէն անցուց եւ իր բոլոր ունեցածը անցուց։
Եւ առ անցոյց զնոսա ընդ ձորն, եւ զամենայն ինչ որ իւր էր:

32:23: Եւ ա՛ռ անցոյց զնոսա ընդ ձորն, եւ զամենայն ինչ որ ի՛ւր էր։
23 Նա նրանց ու իրեն պատկանող ամէն ինչ վերցրած՝ անցկացրեց գետով:
23 Առաւ զանոնք ու վտակէն անցուց եւ իր բոլոր ունեցածը անցուց։
zohrab-1805▾ eastern-1994▾ western am▾
32:2323: и, взяв их, перевел через поток, и перевел все, что у него [было].
32:23 ἀναστὰς ανιστημι stand up; resurrect δὲ δε though; while τὴν ο the νύκτα νυξ night ἐκείνην εκεινος that ἔλαβεν λαμβανω take; get τὰς ο the δύο δυο two γυναῖκας γυνη woman; wife καὶ και and; even τὰς ο the δύο δυο two παιδίσκας παιδισκη girl; maid καὶ και and; even τὰ ο the ἕνδεκα ενδεκα eleven παιδία παιδιον toddler; little child αὐτοῦ αυτος he; him καὶ και and; even διέβη διαβαινω step through; go across τὴν ο the διάβασιν διαβασις the Ιαβοκ ιαβοκ Iabok; Iavok
32:23 וַ wa וְ and יִּקָּחֵ֔ם yyiqqāḥˈēm לקח take וַ wa וְ and יַּֽעֲבִרֵ֖ם yyˈaʕᵃvirˌēm עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּ֑חַל nnˈāḥal נַחַל wadi וַֽ wˈa וְ and יַּעֲבֵ֖ר yyaʕᵃvˌēr עבר pass אֶת־ ʔeṯ- אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹו׃ lˌô לְ to
32:23. transductisque omnibus quae ad se pertinebantAnd when all things were brought over that belonged to him,
23. And he took them, and sent them over the stream, and sent over that he had.
32:23. And he took them, and sent them over the brook, and sent over that he had.
32:23. And having delivered over all the things that belonged to him,
And he took them, and sent them over the brook, and sent over that he had:

23: и, взяв их, перевел через поток, и перевел все, что у него [было].
32:23
ἀναστὰς ανιστημι stand up; resurrect
δὲ δε though; while
τὴν ο the
νύκτα νυξ night
ἐκείνην εκεινος that
ἔλαβεν λαμβανω take; get
τὰς ο the
δύο δυο two
γυναῖκας γυνη woman; wife
καὶ και and; even
τὰς ο the
δύο δυο two
παιδίσκας παιδισκη girl; maid
καὶ και and; even
τὰ ο the
ἕνδεκα ενδεκα eleven
παιδία παιδιον toddler; little child
αὐτοῦ αυτος he; him
καὶ και and; even
διέβη διαβαινω step through; go across
τὴν ο the
διάβασιν διαβασις the
Ιαβοκ ιαβοκ Iabok; Iavok
32:23
וַ wa וְ and
יִּקָּחֵ֔ם yyiqqāḥˈēm לקח take
וַ wa וְ and
יַּֽעֲבִרֵ֖ם yyˈaʕᵃvirˌēm עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּ֑חַל nnˈāḥal נַחַל wadi
וַֽ wˈa וְ and
יַּעֲבֵ֖ר yyaʕᵃvˌēr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹו׃ lˌô לְ to
32:23. transductisque omnibus quae ad se pertinebant
And when all things were brought over that belonged to him,
32:23. And he took them, and sent them over the brook, and sent over that he had.
32:23. And having delivered over all the things that belonged to him,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
32:23-32
Jacob wrestles with a man. "Passed over the ford of Jabbok." The Jabbok rose near Rabbath Ammon, and flowed into the Jordan, separating North Gilead from South, or the kingdom of Og from that of Sihon. "Jacob was left alone," on the north side, after all had passed over. "A man wrestled with him." When God has a new thing of a spiritual nature to bring into the experience of man, he begins with the senses. He takes man on the ground on which he finds him, and leads him through the senses to the higher things of reason, conscience, and communion with God.
Jacob seems to have gone through the principles or foundations of faith in God and repentance toward him, which gave a character to the history of his grandfather and father, and to have entered upon the stage of spontaneous action. He had that inward feeling of spiritual power which prompted the apostle to say, "I can do all things." Hence, we find him dealing with Esau for the birthright, plotting with his mother for the blessing, erecting a pillar and vowing a vow at Bethel, overcoming Laban with his own weapons, and even now taking the most prudent measures for securing a welcome from Esau on his return. He relied indeed on God, as was demonstrated in many of his words and deeds; but the prominent feature of his character was a strong and firm reliance on himself. But this practical self-reliance, though naturally springing up in the new man and highly commendable in itself, was not yet in Jacob duly subordinated to that absolute reliance which ought to be placed in the Author of our being and our salvation. Hence, he had been betrayed into intrusive, dubious, and even sinister courses, which in the retributive providence of God had brought, and were yet to bring him, into many troubles and perplexities. The hazard of his present situation arose chiefly from his former unjustifiable practices toward his brother. He is now to learn the lesson of unreserved reliance on God.
"A man" appeared to him in his loneliness; one having the bodily form and substance of a man. Wrestled with him - encountered him in the very point in which he was strong. He had been a taker by the heel from his very birth, and his subsequent life had been a constant and successful struggle with adversaries. And when he, the stranger, saw that he pRev_ailed not over him. Jacob, true to his character, struggles while life remains, with this new combatant. touched the socket of his thigh, so that it was wrenched out of joint. The thigh is the pillar of a man's strength, and its joint with the hip the seat of physical force for the wrestler. Let the thigh bone be thrown out of joint, and the man is utterly disabled. Jacob now finds that this mysterious wrestler has wrested from him, by one touch, all his might, and he can no longer stand alone. Without any support whatever from himself, he hangs upon the conqueror, and in that condition learns by experience the practice of sole reliance on one mightier than himself. This is the turning-point in this strange drama. Henceforth Jacob now feels himself strong, not in himself, but in the Lord, and in the power of his might. What follows is merely the explication and the consequence of this bodily conflict.
And he, the Mighty Stranger, said, Let me go, for the dawn ariseth. The time for other avocations is come: let me go. He does not shake off the clinging grasp of the now disabled Jacob, but only calls upon him to relax his grasp. "And he, Jacob, said, I will not let thee go except thou bless me". Despairing now of his own strength, he is Jacob still: he declares his determination to cling on until his conqueror bless him. He now knows he is in the hand of a higher power, who can disable and again enable, who can curse and also bless. He knows himself also to be now utterly helpless without the healing, quickening, protecting power of his victor, and, though he die in the effort, he will not let him go without receiving this blessing. Jacob's sense of his total debility and utter defeat is now the secret of his power with his friendly vanquisher. He can overthrow all the prowess of the self-reliant, but he cannot resist the earnest entreaty of the helpless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:23: sent them: Heb. caused to pass, Gen 32:23
Carl Friedrich Keil and Franz Delitzsch
32:23
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.
John Gill
32:23 And he took them, and sent them over the brook,.... His wives and children, under the care of some of his servants:
and sent over that he had: all that belonged to him, his servants and his cattle or goods.
32:2432:24: Եւ մնա՛ց Յակոբ միայն։ Եւ մարտեաւ այր մի ընդ նմա մինչեւ ցառաւօտ։
24 Յակոբը մնաց միայնակ: Մի մարդ նրա հետ մարտնչեց մինչեւ առաւօտ:
24 Յակոբ մինակ մնաց ու մարդ մը կը գօտեմարտէր անոր հետ մինչեւ արշալոյս
Եւ մնաց Յակոբ միայն. եւ մարտեաւ այր մի ընդ նմա մինչեւ ցառաւօտ:

32:24: Եւ մնա՛ց Յակոբ միայն։ Եւ մարտեաւ այր մի ընդ նմա մինչեւ ցառաւօտ։
24 Յակոբը մնաց միայնակ: Մի մարդ նրա հետ մարտնչեց մինչեւ առաւօտ:
24 Յակոբ մինակ մնաց ու մարդ մը կը գօտեմարտէր անոր հետ մինչեւ արշալոյս
zohrab-1805▾ eastern-1994▾ western am▾
32:2424: И остался Иаков один. И боролся Некто с ним до появления зари;
32:24 καὶ και and; even ἔλαβεν λαμβανω take; get αὐτοὺς αυτος he; him καὶ και and; even διέβη διαβαινω step through; go across τὸν ο the χειμάρρουν χειμαρρους and; even διεβίβασεν διαβιβαζω all; every τὰ ο the αὐτοῦ αυτος he; him
32:24 וַ wa וְ and יִּוָּתֵ֥ר yyiwwāṯˌēr יתר remain יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob לְ lᵊ לְ to בַדֹּ֑ו vaddˈô בַּד linen, part, stave וַ wa וְ and יֵּאָבֵ֥ק yyēʔāvˌēq אבק wrestle אִישׁ֙ ʔîš אִישׁ man עִמֹּ֔ו ʕimmˈô עִם with עַ֖ד ʕˌaḏ עַד unto עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend הַ ha הַ the שָּֽׁחַר׃ ššˈāḥar שַׁחַר dawn
32:24. remansit solus et ecce vir luctabatur cum eo usque maneHe remained alone: and behold a man wrestled with him till morning.
24. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
32:24. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
32:24. he remained alone. And behold, a man wrestled with him until morning.
And Jacob was left alone; and there wrestled a man with him until the breaking of the day:

24: И остался Иаков один. И боролся Некто с ним до появления зари;
32:24
καὶ και and; even
ἔλαβεν λαμβανω take; get
αὐτοὺς αυτος he; him
καὶ και and; even
διέβη διαβαινω step through; go across
τὸν ο the
χειμάρρουν χειμαρρους and; even
διεβίβασεν διαβιβαζω all; every
τὰ ο the
αὐτοῦ αυτος he; him
32:24
וַ wa וְ and
יִּוָּתֵ֥ר yyiwwāṯˌēr יתר remain
יַעֲקֹ֖ב yaʕᵃqˌōv יַעֲקֹב Jacob
לְ lᵊ לְ to
בַדֹּ֑ו vaddˈô בַּד linen, part, stave
וַ wa וְ and
יֵּאָבֵ֥ק yyēʔāvˌēq אבק wrestle
אִישׁ֙ ʔîš אִישׁ man
עִמֹּ֔ו ʕimmˈô עִם with
עַ֖ד ʕˌaḏ עַד unto
עֲלֹ֥ות ʕᵃlˌôṯ עלה ascend
הַ ha הַ the
שָּֽׁחַר׃ ššˈāḥar שַׁחַר dawn
32:24. remansit solus et ecce vir luctabatur cum eo usque mane
He remained alone: and behold a man wrestled with him till morning.
24. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
32:24. And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
32:24. he remained alone. And behold, a man wrestled with him until morning.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-29: Таинственный борец, ночью боровшийся с Иаковом, повредивший ему бедро и переименовавший его в Израиля, по словам пророка Осии (Ос 12:3–4), был Богом. Сам Иаков (ст. 30) признает, что видел Бога, лицо Божие. Поэтому иудейское и христианское толкование данного места одинаково признают борца явлением из небесного мира — Ангелом. При этом церковные учители и многие позднейшие толкователи христианские видели в этом Ангеле Ангела несотворенного — Ангела Сущего, ранее являвшегося Иакову при Вефиле (28: гл.) и в Месопотамии (36: гл.) и, по верованию Иакова, охранявшего его всю жизнь (48:16).

Мнение некоторых раввинов, будто боролся с Иаковом Ангел-хранитель Исава или даже демон мстил Иакову за Исава, конечно, странно, но заключает в себе некоторый элемент истины, поскольку ставит таинственное борение Иакова с враждебными отношениями его к брату. Иаков доселе боролся с братом, и средствами не всегда безукоризненными. Теперь Ангел Господень «влагает смелость в Иакова, который боялся брата» (блаженный Феодорит, там же). Но Иаков достигает этого благодатного ободрения путем борьбы с Ангелом Божиим, борьбы, бывшей не только напряжением физической силы Иакова (Ос 12:3, beono, «в силе, крепости своей»), но и еще большим напряжением сил духовных, молитвою веры: по пророку Осии, Иаков в борении своем с Ангелом Божиим «и превозмог, но плакал и умолял Его» (12:4). Указание на духовный момент борьбы заключается и в повествовании Моисея — в просьбе Иакова благословить его (ст. 26).

По этой внутренней стороне своей, борьба Иакова с Ангелом Господним, есть тип духовного борения веры, не поддающейся никаким испытаниям и трудностям жизни; вместе же с тем она есть и предизображение всей будущности потомства Иакова, отселе получающего (ст. 28) имя Израиля, — всей ветхозаветной теократической истории. Вообще, по характеру и значению своему богоборство Иакова напоминает ночное видение Авраама (гл. 15), в котором также (но более конкретно) предизображалась будущая история избранного народа, складывавшаяся также из противодействия народа божественному призванию, обладания им непреходящими духовными благами и временных испытаний и потерь материальных.

Что борьба Иакова не была сновидением или вообще явлением визионерным, видно уже из употребленного в еврейском тексте глагола abaq (ст. 24–25; Евр 25–26) — сражаться подобно атлету (покрываясь пылью), а еще более из повреждения состава бедра его (nervus ischiadicus) и хромоты его вследствие того (ст. 25, 31). Так, «и по пробуждении Иакова стегно его оставалось поврежденным, и он продолжал хромать, чтобы не почесть ему видения мечтою, но в точности дознать истину сновидения» (блаженный Феодорит). Вместе с тем это должно было научить Иакова, что победа дарована ему только по снисхождению таинственного Борца. И Иаков, как бы уразумев смысл борьбы, не хочет расстаться с борьбой и Борцом без благословения с Его стороны (ст. 26). Но Ангел Господень — применительно к воззрениям древних, что богоявления посещают человека только ночью, говорит Иакову о необходимости удаления Его с восходом зари (по раввинскому объяснению, Ангел спешит, чтобы с ангельскими сонмами принести Богу утреннюю хвалу, Beresch. r. Par. 78, s. 378).

Просимое Иаковом благословение дается ему в перемене его имени, сообразно обстоятельствам дела и внутренней настроенности Иакова. Отселе прекращается его борьба хитростью — «запинание» в отношении к людям и обстоятельствам (в получении благословения, в отношениях к Лавану и проч.), и начинается священное борение его духом за высшее богодарованное призвание; посему вместо прежнего природного имени «Иакова» ему и потомству его даруется священное, теократическое имя «Израиль» — по объяснению самого текста «богоборец» (святой Иоанн Златоуст толкует: «видящий Бога», — по значению подходило бы и это объяснение, но этимологически оно едва ли возможно), — путем постоянства подвига молитвы (ср. Евр 5:7) принимающий духовные блага от Бога, что вместе с тем будет залогом победы Иакова-Израиля и над врагами. Получив новое имя от Ангела Господня, Иаков вопрошает и Его об имени, но Он не называет Себя.

По сравнению с мазоретским текстом у LXX, в слав. и рус. есть в ст. 29: прибавка к еврейскому тексту: «оно чудно», — сходная с Суд 13:18, подтверждающая, что боролся он с Ангелом Божиим, и видимо имевшая место в оригинальном списке.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
24: Jacob Wrestles with an Angel.B. C. 1739.
24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 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. 26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. 27 And he said unto him, What is thy name? And he said, Jacob. 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. 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. 30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. 31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. 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.
We have here the remarkable story of Jacob's wrestling with the angel and prevailing, which is referred to, Hos. xii. 4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray and not to faint: frequency and importunity in prayer prepare us for mercy. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, the angel of his presence (Isa. lxiii. 9), one of those that always behold the face of our Father and attend on the shechinah, or the divine Majesty, which probably Jacob had also in view. Others think it was Michael our prince, the eternal Word, the angel of the covenant, who is indeed the Lord of the angels, who often appeared in a human shape before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God's name was in him, Exod. xxiii. 21. Observe,
I. How Jacob and this angel engaged, v. 24. It was a single combat, hand to hand; they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and, to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers must expect divers temptations, and strong ones. We are told by the prophet (Hos. xii. 4) how Jacob wrestled: he wept, and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual, wrestling, by the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God.
II. What was the success of the engagement. 1. Jacob kept his ground; though the struggle continued long, the angel, prevailed not against him (v. 25), that is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevailed, but in and by strength derived from Heaven. That of Job illustrates this (Job xxiii. 6), Will he plead against me with his great power? No (had the angel done so, Jacob had been crushed), but he will put strength in me; and by that strength Jacob had power over the angel, Hos. xii. 4. Note, We cannot prevail with God but in his own strength. It is his Spirit that intercedes in us, and helps our infirmities, Rom. viii. 26. 2. The angel put out Jacob's thigh, to show him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable that he did not, for he did not so much as halt till the struggle was over (v. 31), and, if so, this was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak then are they strong, weak in themselves, but strong in Christ, 2 Cor. xii. 10. Our honours and comforts in this world have their alloys. 3. The angel, by an admirable condescension, mildly requests Jacob to let him go (v. 26), as God said to Moses (Exod. xxxii. 10), Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour on Jacob's faith and prayer, and further try his constancy. The king is held in the galleries (Cant. vii. 5); I held him (says the spouse) and would not let him go, Cant. iii. 4. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after, which, especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice. 4. Jacob persists in his holy importunity: I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint than he will go away without one. The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer. 5. The angel puts a perpetual mark of honour upon him, by changing his name (v. 27, 28): "Thou art a brave combatant" (says the angel), "a man of heroic resolution; what is thy name?" "Jacob," says he, a supplanter; so Jacob signifies: "Well," says the angel, "be thou never so called any more; henceforth thou shalt be celebrated, not for craft and artful management, but for true valour; thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth." He is a prince indeed that is a prince with God, and those are truly honourable that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the fountain of honour, which will remain, to his praise, to the end of time. Yet this was not all; having power with God, he shall have power with men too. Having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Note, Whatever enemies we have, if we can but make God our friend, we are well off; those that by faith have power in heaven have thereby as much on earth as they have occasion for. 6. He dismisses him with a blessing, v. 29. Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Judg. xiii. 17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased. No, "Wherefore dost thou ask after my name? What good will it do thee to know that?" The discovery of that was reserved for his death-bed, upon which he was taught to call him Shiloh. But, instead of telling him his name, he gave him his blessing, which was the thing he wrestled for: He blessed him there, repeated and ratified the blessing formerly given him. Note, Spiritual blessings, which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel's blessing is better than an acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. See how wonderfully God condescends to countenance and crown importunate prayer: those that resolve, though God slay them, yet to trust in him, will, at length, be more than conquerors. 7. Jacob gives a new name to the place; he calls it Peniel, the face of God (v. 30), because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place preserves and perpetuates, not the honour of his valour or victory, but only the honour of God's free grace. He does not say, "In this place I wrestled with God, and prevailed;" but, "In this place I saw God face to face, and my life was preserved;" not, "It was my praise that I came off a conqueror, but it was God's mercy that I escaped with my life." Note, It becomes those whom God honours to take shame to themselves, and to admire the condescensions of his grace to them. Thus David did, after God had sent him a gracious message (2 Sam. vii. 18), Who am I, O Lord God? 8. The memorandum Jacob carried of this in his bones: He halted on his thigh (v. 31); some think he continued to do so to his dying-day; and, if he did, he had no reason to complain, for the honour and comfort he obtained by this struggle were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach thus to bear in his body the marks of the Lord Jesus (Gal. vi. 17); yet it might serve, like Paul's thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun's rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew, or muscle, in any beast, by which the hip-bone is fixed in its cup: thus they preserved the memorial of this story, and gave occasion to their children to enquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril either of life or limb.
Adam Clarke: Commentary on the Bible - 1831
32:24: And there wrestled a man with him - This was doubtless the Lord Jesus Christ, who, among the patriarchs, assumed that human form, which in the fullness of time he really took of a woman, and in which he dwelt thirty-three years among men. He is here styled an angel, because he was μεγαλης βουλης Αγγελος, (see the Septuagint, Isa 9:7), the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory; see Gen 16:7.
But it may be asked, Had he here a real human body, or only its form? The latter, doubtless. How then could he wrestle with Jacob? It need not be supposed that this angel must have assumed a human body, or something analogous to it, in order to render himself tangible by Jacob; for as the soul operates on the body by the order of God, so could an angel operate on the body of Jacob during a whole night, and produce in his imagination, by the effect of his power, every requisite idea of corporeity, and in his nerves every sensation of substance, and yet no substantiality be in the case.
If angels, in appearing to men, borrow human bodies, as is thought, how can it be supposed that with such gross substances they can disappear in a moment? Certainly they do not take these bodies into the invisible world with them, and the established laws of matter and motion require a gradual disappearing, however swiftly it may be effected. But this is not allowed to be the case, and yet they are reported to vanish instantaneously. Then they must render themselves invisible by a cloud, and this must be of a very dense nature in order to hide a human body. But this very expedient would make their departure still more evident, as the cloud must be more dense and apparent than the body in order to hide it. This does not remove the difficulty. But if they assume a quantity of air or vapor so condensed as to become visible, and modified into the appearance of a human body, they can in a moment dilate and rarefy it, and so disappear; for when the vehicle is rarefied beyond the power of natural vision, as their own substance is invisible they can instantly vanish.
From Hos 12:4, we may learn that the wrestling of Jacob, mentioned in this place, was not merely a corporeal exercise, but also a spiritual one; He wept and made supplication unto him. See Clarke on Hos 12:4 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:24: wrestled: Gen 30:8; Luk 13:24, Luk 22:44; Rom 8:26, Rom 8:27, Rom 15:30; Eph 6:12, Eph 6:18; Col 2:1, Col 4:12; Heb 5:7
man: Gen 32:28, Gen 32:30, Gen 48:16; Isa 32:2; Hos 12:3-5; Co1 15:47
breaking of the day: Heb. ascending of the morning, Exo 14:27; Sol 2:17
Geneva 1599
32:24 And Jacob was left alone; and there wrestled a (h) man with him until the breaking of the day.
(h) That is, God in the form of a man.
John Gill
32:24 And Jacob was left alone,.... On the other side of Jabbok, his family and cattle having passed over it; and this solitude he chose, in order to spend some time in prayer to God for the safety of him and his:
and there wrestled a man with him; not a phantasm or spectre, as Josephus (e) calls him; nor was this a mere visionary representation of a man, to the imagination of Jacob; or done in the vision of prophecy, as Maimonides (f); but it was something real, corporeal, and visible: the Targum of Jonathan says, it was an angel in the likeness of a man, and calls him Michael, which is not amiss, since he is expressly called an angel, Hos 12:4; and if Michael the uncreated angel is meant, it is most true; for not a created angel is designed, but a divine Person, as appears from Jacob's desiring to be blessed by him; and besides, being expressly called God, Gen 32:28; and was, no doubt, the Son of God in an human form; who frequently appeared in it as a token and pledge of his future incarnation: and "this wrestling" was real and corporeal on the part of both; the man took hold of Jacob, and he took hold of the man, and they strove and struggled together for victory as wrestlers do; and on Jacob's part it was also mental and spiritual, and signified his fervent and importunate striving with God in prayer; or at least it was attended with earnest and importunate supplications; see Hos 12:4; and this continued
until the breaking of the day: how long this conflict lasted is not certain, perhaps not long; since after Jacob rose in the night he had a great deal of business to do, and did it before this affair happened; as sending his wives, children, servants, and cattle over the brook: however, this may denote, that in the present state or night of darkness, wrestling in prayer with God must be continued until the perfect state commences, when the everlasting day of glory will break.
(e) Antiqu. l. 1. c. 20. sect. 2. (f) Morch Nevochim, par. 2. c. 42. p. 310.
John Wesley
32:24 Very early in the morning, a great while before day. Jacob had helped his wives and children over the river, and he desired to be private, and was left alone, that he might again spread his cares and fears before God in prayer. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, one of those that always behold the face of our Father. Rather it was the angel of the covenant, who often appeared in a human shape, before he assumed the human nature. We are told by the prophet, Hos 12:4, how Jacob wrestled, he wept and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual wrestling by vigorous faith and holy desire.
Robert Jamieson, A. R. Fausset and David Brown
32:24 There wrestled a man with him--This mysterious person is called an angel (Hos 12:4) and God (Gen 32:28, Gen 32:30; Hos 12:5); and the opinion that is most supported is that he was "the angel of the covenant," who, in a visible form, appeared to animate the mind and sympathize with the distress of his pious servant. It has been a subject of much discussion whether the incident described was an actual conflict or a visionary scene. Many think that as the narrative makes no mention in express terms either of sleep, or dream, or vision, it was a real transaction; while others, considering the bodily exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favored--such as the ladder--have concluded that it was a vision [CALVIN, HESSENBERG, HENGSTENBERG]. The moral design of it was to revive the sinking spirit of the patriarch and to arm him with confidence in God, while anticipating the dreaded scenes of the morrow. To us it is highly instructive; showing that, to encourage us valiantly to meet the trials to which we are subjected, God allows us to ascribe to the efficacy of our faith and prayers, the victories which His grace alone enables us to make.
32:2532:25: Եւ իբրեւ ետես թէ ո՛չ յաղթէ նմա, բո՛ւռն եհար զամոլաջլէ զըստի նորա եւ ընդարմացոյց զամոլաջիլ զըստին Յակոբայ ՚ի կռուելն իւրում ընդ նմա[302]։ [302] Ոմանք. Թէ ո՛չ յաղթեաց նմա։
25 Երբ մարդը տեսաւ, որ չի կարողանում յաղթել նրան, կռուի ընթացքում բռնեց Յակոբի ազդրի ջլերը եւ անզգայացրեց դրանք:
25 Եւ երբ մարդը տեսաւ թէ անոր չյաղթեց, անոր զիստին ամոլաջիլին դպաւ եւ անոր հետ գօտեմարտած ատենը Յակոբին զստին ամոլաջիլը խախտեցաւ*։
Եւ իբրեւ ետես թէ ոչ յաղթէ նմա, բուռն եհար զամոլաջլէ զըստի նորա, եւ ընդարմացոյց զամոլաջիլ զըստին Յակոբայ ի կռուելն իւրում ընդ նմա:

32:25: Եւ իբրեւ ետես թէ ո՛չ յաղթէ նմա, բո՛ւռն եհար զամոլաջլէ զըստի նորա եւ ընդարմացոյց զամոլաջիլ զըստին Յակոբայ ՚ի կռուելն իւրում ընդ նմա[302]։
[302] Ոմանք. Թէ ո՛չ յաղթեաց նմա։
25 Երբ մարդը տեսաւ, որ չի կարողանում յաղթել նրան, կռուի ընթացքում բռնեց Յակոբի ազդրի ջլերը եւ անզգայացրեց դրանք:
25 Եւ երբ մարդը տեսաւ թէ անոր չյաղթեց, անոր զիստին ամոլաջիլին դպաւ եւ անոր հետ գօտեմարտած ատենը Յակոբին զստին ամոլաջիլը խախտեցաւ*։
zohrab-1805▾ eastern-1994▾ western am▾
32:2525: и, увидев, что не одолевает его, коснулся состава бедра его и повредил состав бедра у Иакова, когда он боролся с Ним.
32:25 ὑπελείφθη υπολειπω leave below / behind δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov μόνος μονος only; alone καὶ και and; even ἐπάλαιεν παλαιω person; human μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ἕως εως till; until πρωί πρωι early
32:25 וַ wa וְ and יַּ֗רְא yyˈar ראה see כִּ֣י kˈî כִּי that לֹ֤א lˈō לֹא not יָכֹל֙ yāḵˌōl יכל be able לֹ֔ו lˈô לְ to וַ wa וְ and יִּגַּ֖ע yyiggˌaʕ נגע touch בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm יְרֵכֹ֑ו yᵊrēḵˈô יָרֵךְ upper thigh וַ wa וְ and תֵּ֨קַע֙ ttˈēqaʕ יקע turn כַּף־ kaf- כַּף palm יֶ֣רֶךְ yˈereḵ יָרֵךְ upper thigh יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in הֵֽאָבְקֹ֖ו hˈēʔovqˌô אבק wrestle עִמֹּֽו׃ ʕimmˈô עִם with
32:25. qui cum videret quod eum superare non posset tetigit nervum femoris eius et statim emarcuitAnd when he saw that he could not overcome him, he touched the sinew of his thigh, and forthwith it shrank.
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 strained, as he wrestled with him.
32:25. 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.
32:25. And when he saw that he would not be able to overcome him, he touched the nerve of his thigh, and immediately it withered.
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: и, увидев, что не одолевает его, коснулся состава бедра его и повредил состав бедра у Иакова, когда он боролся с Ним.
32:25
ὑπελείφθη υπολειπω leave below / behind
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
μόνος μονος only; alone
καὶ και and; even
ἐπάλαιεν παλαιω person; human
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ἕως εως till; until
πρωί πρωι early
32:25
וַ wa וְ and
יַּ֗רְא yyˈar ראה see
כִּ֣י kˈî כִּי that
לֹ֤א lˈō לֹא not
יָכֹל֙ yāḵˌōl יכל be able
לֹ֔ו lˈô לְ to
וַ wa וְ and
יִּגַּ֖ע yyiggˌaʕ נגע touch
בְּ bᵊ בְּ in
כַף־ ḵaf- כַּף palm
יְרֵכֹ֑ו yᵊrēḵˈô יָרֵךְ upper thigh
וַ wa וְ and
תֵּ֨קַע֙ ttˈēqaʕ יקע turn
כַּף־ kaf- כַּף palm
יֶ֣רֶךְ yˈereḵ יָרֵךְ upper thigh
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
הֵֽאָבְקֹ֖ו hˈēʔovqˌô אבק wrestle
עִמֹּֽו׃ ʕimmˈô עִם with
32:25. qui cum videret quod eum superare non posset tetigit nervum femoris eius et statim emarcuit
And when he saw that he could not overcome him, he touched the sinew of his thigh, and forthwith it shrank.
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 strained, as he wrestled with him.
32:25. 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.
32:25. And when he saw that he would not be able to overcome him, he touched the nerve of his thigh, and immediately it withered.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:25: The hollow of Jacob's thigh was out of joint - What this implies is difficult to find out; it is not likely that it was complete luxation of the thigh bone. It may mean no more than he received a stroke on the groin, not a touch; for the Hebrew word נגע naga often signifies to smite with violence, which stroke, even if comparatively slight, would effectually disable him for a time, and cause him to halt for many hours, if not for several days. I might add that in this place - the groin, a blow might be of fatal consequence; but as the angel gave it only as a proof of his power, and to show that he could not prevail because he would not, hence the blow was only disabling, without being dangerous; and he was probably cured by the time the sun arose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:25: that he: Gen 19:22; Num 14:13, Num 14:14; Isa 41:14, Isa 45:11; Hos 12:3, Hos 12:4; Mat 15:22-28; Luk 11:5-8
touched: Gen 32:32; Psa 30:6, Psa 30:7; Mat 26:41, Mat 26:44; Co2 12:7-9
Carl Friedrich Keil and Franz Delitzsch
32:25
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 (Gen 32:25, Gen 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).
Geneva 1599
32:25 And when he saw that he (i) 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.
(i) For God assails his with the one hand, and upholds them with the other.
John Gill
32:25 And when he saw that he prevailed not against him,.... That he, the man, or the Son of God in the form of man, prevailed not against Jacob, by casting him to the ground, or causing him to desist and leave off wrestling with him; not because he could not, but because he would not, being willing to encourage the faith of Jacob against future trials and exercises, and especially under his present one: besides, such were the promises that this divine Person knew were made to Jacob, and so strong was Jacob's faith at this time in pleading those promises in prayer to God, that he could not do otherwise, consistent with the purposes and promises of God, than suffer himself to be prevailed over by him:
he touched the hollow of his thigh; the hollow part of the thigh or the groin, or the hollow place in which the thigh bone moves, and is said to have the form of the hollow of a man's hand recurved:
and the hollow of Jacob's thigh was out of joint, as he wrestled with him; that is, the huckle bone, or the thigh bone, was moved out of the hollow place in which it was: this was done to let Jacob know that the person he wrestled with was superior to him, and could easily have overcome him, and obliged him to cease wrestling with him if he would; and that the victory he got over him was not by his own strength, but by divine assistance, and by the sufferance of the himself he wrestled with; so that he had nothing to boast of: and this shows the truth and reality of this conflict; that it was not visionary, but a real fact, as well as it teaches the weakness and infirmities of the saints, that attend them in their spiritual conflicts. The word used in this and the preceding verse comes from a root which signifies dust; it being usual with wrestlers to raise up the dust with their feet when they strive together, as Kimchi (g) remarks, as well as it was common with the ancients to wrestle in dust, and sand (h); and hence the phrase "descendere in arenam", combatants were called "arenarii".
(g) Sepher Shorash rad (h) "Fulva luctantur arena." --Virgil.
John Wesley
32:25 The angel prevailed not against him - That is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevails; but by strength derived from heaven. That of Job illustrates this, Job 23:6. Will he plead against me with his great power? No; had the angel done so, Jacob had been crushed; but he would put strength in me: and by that strength Jacob had power over the angel, Hos 12:3. The angel put out Jacob's thigh, to shew him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable be did not, for he did not so much as halt 'till the struggle was over, Gen 32:31, and if so, that was an evidence of a divine touch indeed, which wounded and healed at the same time.
32:2632:26: Եւ ասէ ցնա. Արձակեա՛ զիս քանզի ա՛յգ եղեւ։ Եւ նա ասէ. Ո՛չ արձակեցից զքեզ՝ եթէ ո՛չ օրհնեսցես զիս։
26 Մարդն ասաց նրան. «Թո՛յլ տուր գնամ, որովհետեւ արդէն լուսացաւ»: Յակոբը պատասխանեց. «Թոյլ չեմ տայ, որ գնաս, մինչեւ ինձ չօրհնես»:
26 Եւ մարդը ըսաւ. «Թո՛ղ տուր զիս, քանզի արշալոյսը երեւցաւ*»։ Յակոբ ըսաւ. «Չեմ թողուր քեզ, մինչեւ որ զիս չօրհնես»։
Եւ ասէ ցնա. Արձակեա զիս, քանզի այգ եղեւ. եւ նա ասէ. Ոչ արձակեցից զքեզ, եթէ ոչ օրհնեսցես զիս:

32:26: Եւ ասէ ցնա. Արձակեա՛ զիս քանզի ա՛յգ եղեւ։ Եւ նա ասէ. Ո՛չ արձակեցից զքեզ՝ եթէ ո՛չ օրհնեսցես զիս։
26 Մարդն ասաց նրան. «Թո՛յլ տուր գնամ, որովհետեւ արդէն լուսացաւ»: Յակոբը պատասխանեց. «Թոյլ չեմ տայ, որ գնաս, մինչեւ ինձ չօրհնես»:
26 Եւ մարդը ըսաւ. «Թո՛ղ տուր զիս, քանզի արշալոյսը երեւցաւ*»։ Յակոբ ըսաւ. «Չեմ թողուր քեզ, մինչեւ որ զիս չօրհնես»։
zohrab-1805▾ eastern-1994▾ western am▾
32:2626: И сказал: отпусти Меня, ибо взошла заря. Иаков сказал: не отпущу Тебя, пока не благословишь меня.
32:26 εἶδεν οραω view; see δὲ δε though; while ὅτι οτι since; that οὐ ου not δύναται δυναμαι able; can πρὸς προς to; toward αὐτόν αυτος he; him καὶ και and; even ἥψατο απτομαι grasp; touch τοῦ ο the πλάτους πλατος breadth τοῦ ο the μηροῦ μηρος thigh αὐτοῦ αυτος he; him καὶ και and; even ἐνάρκησεν ναρκαω the πλάτος πλατος breadth τοῦ ο the μηροῦ μηρος thigh Ιακωβ ιακωβ Iakōb; Iakov ἐν εν in τῷ ο the παλαίειν παλαιω he; him μετ᾿ μετα with; amid αὐτοῦ αυτος he; him
32:26 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שַׁלְּחֵ֔נִי šallᵊḥˈēnî שׁלח send כִּ֥י kˌî כִּי that עָלָ֖ה ʕālˌā עלה ascend הַ ha הַ the שָּׁ֑חַר ššˈāḥar שַׁחַר dawn וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לֹ֣א lˈō לֹא not אֲשַֽׁלֵּחֲךָ֔ ʔᵃšˈallēḥᵃḵˈā שׁלח send כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if בֵּרַכְתָּֽנִי׃ bēraḵtˈānî ברך bless
32:26. dixitque ad eum dimitte me iam enim ascendit aurora respondit non dimittam te nisi benedixeris mihiAnd he said to him: Let me go, for it is break of day. He answered: I will not let thee go except thou bless me.
26. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
32:26. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
32:26. And he said to him, “Release me, for now the dawn ascends.” He responded, “I will not release you, unless you bless me.”
And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me:

26: И сказал: отпусти Меня, ибо взошла заря. Иаков сказал: не отпущу Тебя, пока не благословишь меня.
32:26
εἶδεν οραω view; see
δὲ δε though; while
ὅτι οτι since; that
οὐ ου not
δύναται δυναμαι able; can
πρὸς προς to; toward
αὐτόν αυτος he; him
καὶ και and; even
ἥψατο απτομαι grasp; touch
τοῦ ο the
πλάτους πλατος breadth
τοῦ ο the
μηροῦ μηρος thigh
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνάρκησεν ναρκαω the
πλάτος πλατος breadth
τοῦ ο the
μηροῦ μηρος thigh
Ιακωβ ιακωβ Iakōb; Iakov
ἐν εν in
τῷ ο the
παλαίειν παλαιω he; him
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
32:26
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שַׁלְּחֵ֔נִי šallᵊḥˈēnî שׁלח send
כִּ֥י kˌî כִּי that
עָלָ֖ה ʕālˌā עלה ascend
הַ ha הַ the
שָּׁ֑חַר ššˈāḥar שַׁחַר dawn
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לֹ֣א lˈō לֹא not
אֲשַֽׁלֵּחֲךָ֔ ʔᵃšˈallēḥᵃḵˈā שׁלח send
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
בֵּרַכְתָּֽנִי׃ bēraḵtˈānî ברך bless
32:26. dixitque ad eum dimitte me iam enim ascendit aurora respondit non dimittam te nisi benedixeris mihi
And he said to him: Let me go, for it is break of day. He answered: I will not let thee go except thou bless me.
32:26. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
32:26. And he said to him, “Release me, for now the dawn ascends.” He responded, “I will not release you, unless you bless me.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:26: Let me go, for the day breaketh - Probably meaning, that as it was now morning, Jacob must rejoin his wives and children, and proceed on their journey. Though phantoms are supposed to disappear when the sun rises, that could be no reason in this case. Most of the angelic appearances mentioned in the Old and New Testaments took place in open day, which put their reality out of question.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:26: Let me go: Exo 32:10; Deu 9:14; Sol 7:5; Isa 45:11, Isa 64:7; Luk 24:28, Luk 24:29
I will not: Sol 3:4; Hos 12:4; Luk 18:1-7; Rom 8:37; Co1 15:58; Co2 12:8, Co2 12:9; Heb 5:7
thou bless: Ch1 4:10; Psa 67:1, Psa 67:6, Psa 67:7, Psa 115:12, Psa 115:13
Carl Friedrich Keil and Franz Delitzsch
32:26
"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 (Judg 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 Hos 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 (Hos 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 (Gen 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 (Gen 17:5 and Gen 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.
John Gill
32:26 And he said, let me go, for the day breaketh,.... This was said that he might seem to be a man that was desirous of going about his business, as men do early in the morning; though the true reason perhaps was, that his form might not be more distinctly seen by Jacob, and much less by any other person:
and he said, I will not let thee go except thou bless me; for by his touching his thigh, and the effect of that, he perceived he was more than a man, even a divine Person, and therefore insisted upon being blessed by him: thus faith in prayer lays hold on God, and will not let him go without leaving the blessing it is pleading for; which shows the great strength of faith, and the efficacy of the prayer of faith with God; see Ex 32:10.
John Wesley
32:26 Let me go - The angel, by an admirable condescension, speaks Jacob fair to let him go, as God said to Moses, Ex 32:10. Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour upon Jacob's faith and prayer. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after. And he said, I will not let thee go except thou bless me - He resolves he will have a blessing, and rather shall all his bones be put out of joint, than he will go away without one. Those that would have the blessing of Christ must be in good earnest, and be importunate for it.
Robert Jamieson, A. R. Fausset and David Brown
32:26 I will not let thee go, except thou bless me--It is evident that Jacob was aware of the character of Him with whom he wrestled; and, believing that His power, though by far superior to human, was yet limited by His promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of His people firmly adhering to Him.
32:2732:27: Եւ նա ասէ ցսա. Զի՞նչ անուն է քո։ Եւ սա ասէ ցնա. Յակոբ։
27 Մարդն ասաց նրան. «Ի՞նչ է քո անունը»: Նա պատասխանեց նրան՝ Յակոբ:
27 Անիկա ըսաւ իրեն. «Ի՞նչ է անունդ»։ Ան ալ ըսաւ. «Յակոբ է»։
Եւ նա ասէ ցսա. Զի՞նչ անուն է քո: Եւ սա ասէ ցնա. Յակոբ:

32:27: Եւ նա ասէ ցսա. Զի՞նչ անուն է քո։ Եւ սա ասէ ցնա. Յակոբ։
27 Մարդն ասաց նրան. «Ի՞նչ է քո անունը»: Նա պատասխանեց նրան՝ Յակոբ:
27 Անիկա ըսաւ իրեն. «Ի՞նչ է անունդ»։ Ան ալ ըսաւ. «Յակոբ է»։
zohrab-1805▾ eastern-1994▾ western am▾
32:2727: И сказал: как имя твое? Он сказал: Иаков.
32:27 καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἀπόστειλόν αποστελλω send off / away με με me ἀνέβη αναβαινω step up; ascend γὰρ γαρ for ὁ ο the ὄρθρος ορθρος dawn ὁ ο the δὲ δε though; while εἶπεν επω say; speak οὐ ου not μή μη not σε σε.1 you ἀποστείλω αποστελλω send off / away ἐὰν εαν and if; unless μή μη not με με me εὐλογήσῃς ευλογεω commend; acclaim
32:27 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say אֵלָ֖יו ʔēlˌāʸw אֶל to מַה־ mah- מָה what שְּׁמֶ֑ךָ ššᵊmˈeḵā שֵׁם name וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
32:27. ait ergo quod nomen est tibi respondit IacobAnd he said: What is thy name? He answered: Jacob.
27. And he said unto him, What is thy name? And he said, Jacob.
32:27. And he said unto him, What [is] thy name? And he said, Jacob.
32:27. Therefore he said, “What is your name?” He answered, “Jacob.”
And he said unto him, What [is] thy name? And he said, Jacob:

27: И сказал: как имя твое? Он сказал: Иаков.
32:27
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἀπόστειλόν αποστελλω send off / away
με με me
ἀνέβη αναβαινω step up; ascend
γὰρ γαρ for
ο the
ὄρθρος ορθρος dawn
ο the
δὲ δε though; while
εἶπεν επω say; speak
οὐ ου not
μή μη not
σε σε.1 you
ἀποστείλω αποστελλω send off / away
ἐὰν εαν and if; unless
μή μη not
με με me
εὐλογήσῃς ευλογεω commend; acclaim
32:27
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
אֵלָ֖יו ʔēlˌāʸw אֶל to
מַה־ mah- מָה what
שְּׁמֶ֑ךָ ššᵊmˈeḵā שֵׁם name
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
32:27. ait ergo quod nomen est tibi respondit Iacob
And he said: What is thy name? He answered: Jacob.
32:27. And he said unto him, What [is] thy name? And he said, Jacob.
32:27. Therefore he said, “What is your name?” He answered, “Jacob.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ all ▾
John Gill
32:27 And he said unto him, what is thy name?.... Which question is put, not as being ignorant of it, but in order to take occasion from it, and the change of it, to show that he had granted his request, and had blessed him, and would yet more and more:
and he said, Jacob; the name given him at his birth, and by which he had always been called, and therefore tells it him at once, not staying to ask the reason of the question.
John Wesley
32:27 What is thy name? - Jacob (saith he) a supplanter, so Jacob signifies. Well, (faith the angel) be thou never so called any more: thou shalt be called Israel, a prince with God. He is a prince indeed, that is a prince with God; and those are truly honourable that are mighty, in prayer. Yet this was not all; having, power with God, he shall have power with men too; having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Whatever enemies we have, if we can but make God our friend, we are well enough; they that by faith have power in heaven, have thereby as much power on earth as they have occasion for.
32:2832:28: Եւ ասէ ցսա. Յայսմ հետէ ո՛չ կոչեսցեն զանուն քո Յակոբ, այլ Իսրայէղ՚ եղիցի անուն քո. զի ժուժկալեցեր ընդ Աստուծոյ. եւ ընդ մարդկան զօրաւո՛ր լիջիր։
28 Մարդն ասաց նրան. «Այսուհետեւ քեզ Յակոբ թող չկոչեն, այլ Իսրայէլ թող լինի քո անունը, որովհետեւ դիմացար Աստծու հետ մաքառելիս, ուստի մարդկանց նկատմամբ էլ ուժեղ լինես»:
28 Անիկա ըսաւ. «Ալ անգամ մըն ալ քու անունդ Յակոբ չըսուի, հապա Իսրայէլ*. վասն զի Աստուծոյ հետ ու մարդոց հետ մարտնչեցար եւ յաղթեցիր»։
Եւ ասէ ցսա. Յայսմ հետէ ոչ կոչեսցեն զանուն քո Յակոբ, այլ [459]Իսրայէլ եղիցի անուն քո. զի ժուժկալեցեր ընդ Աստուծոյ եւ ընդ մարդկան, [460]զօրաւոր լիջիր:

32:28: Եւ ասէ ցսա. Յայսմ հետէ ո՛չ կոչեսցեն զանուն քո Յակոբ, այլ Իսրայէղ՚ եղիցի անուն քո. զի ժուժկալեցեր ընդ Աստուծոյ. եւ ընդ մարդկան զօրաւո՛ր լիջիր։
28 Մարդն ասաց նրան. «Այսուհետեւ քեզ Յակոբ թող չկոչեն, այլ Իսրայէլ թող լինի քո անունը, որովհետեւ դիմացար Աստծու հետ մաքառելիս, ուստի մարդկանց նկատմամբ էլ ուժեղ լինես»:
28 Անիկա ըսաւ. «Ալ անգամ մըն ալ քու անունդ Յակոբ չըսուի, հապա Իսրայէլ*. վասն զի Աստուծոյ հետ ու մարդոց հետ մարտնչեցար եւ յաղթեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
32:2828: И сказал: отныне имя тебе будет не Иаков, а Израиль, ибо ты боролся с Богом, и человеков одолевать будешь.
32:28 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him τί τις.1 who?; what? τὸ ο the ὄνομά ονομα name; notable σού σου of you; your ἐστιν ειμι be ὁ ο the δὲ δε though; while εἶπεν επω say; speak Ιακωβ ιακωβ Iakōb; Iakov
32:28 וַ wa וְ and יֹּ֗אמֶר yyˈōmer אמר say לֹ֤א lˈō לֹא not יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob יֵאָמֵ֥ר yēʔāmˌēr אמר say עֹוד֙ ʕôḏ עֹוד duration שִׁמְךָ֔ šimᵊḵˈā שֵׁם name כִּ֖י kˌî כִּי that אִם־ ʔim- אִם if יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel כִּֽי־ kˈî- כִּי that שָׂרִ֧יתָ śārˈîṯā שׂרה contend עִם־ ʕim- עִם with אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and עִם־ ʕim- עִם with אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man וַ wa וְ and תּוּכָֽל׃ ttûḵˈāl יכל be able
32:28. at ille nequaquam inquit Iacob appellabitur nomen tuum sed Israhel quoniam si contra Deum fortis fuisti quanto magis contra homines praevalebisBut he said: Thy name shall not be called Jacob, but Israel: for if thou hast been strong against God, how much more shalt thou prevail against men?
28. And he said, Thy name shall be called no more Jacob, but Israel: for thou hast striven with God and with men, and hast prevailed.
32:28. 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.
32:28. But he said, “Your name will not be called Jacob, but Israel; for if you have been strong against God, how much more will you prevail against men?”
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: И сказал: отныне имя тебе будет не Иаков, а Израиль, ибо ты боролся с Богом, и человеков одолевать будешь.
32:28
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
τί τις.1 who?; what?
τὸ ο the
ὄνομά ονομα name; notable
σού σου of you; your
ἐστιν ειμι be
ο the
δὲ δε though; while
εἶπεν επω say; speak
Ιακωβ ιακωβ Iakōb; Iakov
32:28
וַ wa וְ and
יֹּ֗אמֶר yyˈōmer אמר say
לֹ֤א lˈō לֹא not
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
יֵאָמֵ֥ר yēʔāmˌēr אמר say
עֹוד֙ ʕôḏ עֹוד duration
שִׁמְךָ֔ šimᵊḵˈā שֵׁם name
כִּ֖י kˌî כִּי that
אִם־ ʔim- אִם if
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
כִּֽי־ kˈî- כִּי that
שָׂרִ֧יתָ śārˈîṯā שׂרה contend
עִם־ ʕim- עִם with
אֱלֹהִ֛ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
עִם־ ʕim- עִם with
אֲנָשִׁ֖ים ʔᵃnāšˌîm אִישׁ man
וַ wa וְ and
תּוּכָֽל׃ ttûḵˈāl יכל be able
32:28. at ille nequaquam inquit Iacob appellabitur nomen tuum sed Israhel quoniam si contra Deum fortis fuisti quanto magis contra homines praevalebis
But he said: Thy name shall not be called Jacob, but Israel: for if thou hast been strong against God, how much more shalt thou prevail against men?
28. And he said, Thy name shall be called no more Jacob, but Israel: for thou hast striven with God and with men, and hast prevailed.
32:28. 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.
32:28. But he said, “Your name will not be called Jacob, but Israel; for if you have been strong against God, how much more will you prevail against men?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:28: Thy name shall be called no more Jacob, but Israel - ושראל Yisrael, from שר sar, a prince, or שרה sarah, he ruled as a prince, and אל el, God; or rather from איש ish, a man, (the א aleph being dropped), and ראה raah, he saw, אל el, God; and this corresponds with the name which Jacob imposed on the place, calling it פניאל peniel, the faces of God, or of Elohim, which faces being manifested to him caused him to say, Gen 32:30, ראיתי אלהים פנים אל פנים raithi Elohim panim el panim, i.e., "I have seen the Elohim faces to faces, (i.e., fully and completely, without any medium), ותנצל נפשי vattinnatsel napshi, and my soul is redeemed." We may learn from this that the redemption of the soul will be the blessed consequence of wrestling by prayer and supplication with God: "The kingdom of heaven suffereth violence, and the violent take it by force." From this time Jacob became a new man; but it was not till after a severe struggle that he got his name, his heart, and his character changed. After this he was no more Jacob the supplanter, but Israel - the man who prevails with God, and sees him face to face.
And hast prevailed - More literally, Thou hast had power with God, and with man thou shalt also prevail. עם אלהים Im Elohim, with the strong God; עם אנשים im anashim, with weak, feeble man. There is a beautiful opposition here between the two words: Seeing thou hast been powerful with the Almighty, surely thou shalt prevail over perishing mortals; as thou hast prevailed with God, thou shalt also prevail with men: God calling the things that were not as though they had already taken place, because the prevalency of this people, the Israelites, by means of the Messiah, who should proceed from them, was already determined in the Divine counsel. He has never said to the seed of Jacob, Seek ye my face in vain. He who wrestles must prevail.
Albert Barnes: Notes on the Bible - 1834
32:28-30
"What is thy name?" He reminds him of his former self, Jacob, the supplanter, the self-reliant, self-seeking. But now he is disabled, dependent on another, and seeking a blessing from another, and for all others as well as himself. No more Jacob shall thy name be called, but Israel - a prince of God, in God, with God. In a personal conflict, depending on thyself, thou wert no match for God. But in prayer, depending on another, thou hast pRev_ailed with God and with men. The new name is indicative of the new nature which has now come to its perfection of development in Jacob. Unlike Abraham, who received his new name once for all, and was never afterward called by the former one, Jacob will hence, be called now by the one and now by the other, as the occasion may serve. For he was called from the womb Gen 25:23, and both names have a spiritual significance for two different aspects of the child of God, according to the apostle's paradox, "Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure" Phi 2:12-13. "Tell now thy name."
Disclose to me thy nature. This mysterious Being intimates by his reply that Jacob was to learn his nature, so far as he yet required to know it, from the event that had just occurred; and he was well acquainted with his name. And he blessed him there. He had the power of disabling the self-sufficient creature, of upholding that creature when unable to stand, of answering prayer, of conferring a new name, with a new phase of spiritual life, and of blessing with a physical renovation, and with spiritual capacity for being a blessing to mankind. After all this, Jacob could not any longer doubt who he was. There are, then, three acts in this dramatic scene: first, Jacob wrestling with the Omnipresent in the form of a man, in which he is signally defeated; second, Jacob importunately supplicating Yahweh, in which he pRev_ails as a prince of God; third, Jacob receiving the blessing of a new name, a new development of spiritual life, and a new capacity for bodily action.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:28: Thy name: Gen 17:5, Gen 17:15, Gen 33:20, Gen 35:10; Num 13:16; Sa2 12:25; Kg2 17:34; Isa 62:2-4; Isa 65:15; Joh 1:42; Rev 2:17
Israel: i. e. a prince of God
as a prince: Or, according to the LXX, Vulgate, Houbigant, Dathe, and Rosenmuller, "because thou hast power with God, thou shalt also pRev_ail with men." There is a beautiful antithesis between the two terms, with אלהים, Elohim, God, the Almighty, with אנשׁים, anashim, weak, feeble men, as the word imports; seeing thou hast had power with the Almighty, surely thou shalt pRev_ail over perishing mortals.
power: Gen 32:24; Hos 12:3-5
with men: Gen 25:31, Gen 27:33-36, Gen 31:24, Gen 36-55, Gen 33:4; Sa1 26:25; Pro 16:7
Geneva 1599
32:28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou (k) power with God and with men, and hast prevailed.
(k) God gave Jacob both power to overcome, and also the praise of the victory.
John Gill
32:28 And he said, thy name shall be called no more Jacob, but Israel,.... That is, not Jacob only, but Israel also, as Ben Melech interprets it, or the one as well as the other; or the one rather and more frequently than the other: for certain it is, that he is often after this called Jacob, and his posterity also the seed of Jacob, though more commonly Israel, and Israelites:
for as a prince hast thou power with God and with men, and hast prevailed: this is given as a reason of his name Israel, which signifies a prince of God, or one who as a prince prevails with God; which confutes all other etymologies of the name, as the upright one of God, the man that sees God, or any other: he now prevailed with God in prayer, and by faith got the blessing, as he had prevailed before with Esau and Laban, and got the better of them, and so would again of the former: hence some render the word, "and shall prevail" (i); and indeed this transaction was designed to fortify Jacob against the fear of his brother Esau; and from whence he might reasonably conclude, that if he had power with God, and prevailed to obtain what he desired of him, he would much more be able to prevail over his brother, and even over all that should rise up against him, and oppose him; and this may not only be prophetic of what should hereafter be fulfilled in the person of Jacob, but in his posterity in future times, who should prevail over their enemies, and enjoy all good things by the favour of God: for it may be rendered, "thou hast behaved like a prince with God, and with men", or, "over men thou shalt prevail".
(i) "praevalebis", V. L. Sept. so the Targum of Onkelos.
Robert Jamieson, A. R. Fausset and David Brown
32:28 Thy name shall be called no more Jacob, but Israel--The old name was not to be abandoned; but, referring as it did to a dishonorable part of the patriarch's history, it was to be associated with another descriptive of his now sanctified and eminently devout character.
32:2932:29: Եհա՛րց Յակոբ՝ եւ ասէ. Պատմեա՛ ինձ զանուն քո։ Եւ ասէ. Զի՞ հարցանես զանուանէ իմմէ։ Եւ օրհնեաց զնա անդ։
29 Յակոբը հարց տուեց. «Ասա՛ ինձ քո անունը»: Նա ասաց. «Ինչո՞ւ ես հարցնում իմ անունը»: Եւ նա տեղնուտեղը օրհնեց նրան:
29 Եւ Յակոբ հարցուց ու ըսաւ. «Շնորհք ըրէ, անունդ ըսէ ինծի»։ Անիկա ըսաւ. «Ինչո՞ւ իմ անունս կը հարցնես» եւ հոն օրհնեց զանիկա։
Եհարց Յակոբ եւ ասէ. Պատմեա ինձ զանուն քո: Եւ ասէ. Զի՞ հարցանես զանուանէ իմմէ: Եւ օրհնեաց զնա անդ:

32:29: Եհա՛րց Յակոբ՝ եւ ասէ. Պատմեա՛ ինձ զանուն քո։ Եւ ասէ. Զի՞ հարցանես զանուանէ իմմէ։ Եւ օրհնեաց զնա անդ։
29 Յակոբը հարց տուեց. «Ասա՛ ինձ քո անունը»: Նա ասաց. «Ինչո՞ւ ես հարցնում իմ անունը»: Եւ նա տեղնուտեղը օրհնեց նրան:
29 Եւ Յակոբ հարցուց ու ըսաւ. «Շնորհք ըրէ, անունդ ըսէ ինծի»։ Անիկա ըսաւ. «Ինչո՞ւ իմ անունս կը հարցնես» եւ հոն օրհնեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
32:2929: Спросил и Иаков, говоря: скажи имя Твое. И Он сказал: на что ты спрашиваешь о имени Моем? И благословил его там.
32:29 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him οὐ ου not κληθήσεται καλεω call; invite ἔτι ετι yet; still τὸ ο the ὄνομά ονομα name; notable σου σου of you; your Ιακωβ ιακωβ Iakōb; Iakov ἀλλὰ αλλα but Ισραηλ ισραηλ.1 Israel ἔσται ειμι be τὸ ο the ὄνομά ονομα name; notable σου σου of you; your ὅτι οτι since; that ἐνίσχυσας ενισχυω fortify; prevail μετὰ μετα with; amid θεοῦ θεος God καὶ και and; even μετὰ μετα with; amid ἀνθρώπων ανθρωπος person; human δυνατός δυνατος possible; able
32:29 וַ wa וְ and יִּשְׁאַ֣ל yyišʔˈal שׁאל ask יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say הַגִּֽידָה־ haggˈîḏā- נגד report נָּ֣א nnˈā נָא yeah שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לָ֥מָּה lˌāmmā לָמָה why זֶּ֖ה zzˌeh זֶה this תִּשְׁאַ֣ל tišʔˈal שׁאל ask לִ li לְ to שְׁמִ֑י šᵊmˈî שֵׁם name וַ wa וְ and יְבָ֥רֶךְ yᵊvˌāreḵ ברך bless אֹתֹ֖ו ʔōṯˌô אֵת [object marker] שָֽׁם׃ šˈām שָׁם there
32:29. interrogavit eum Iacob dic mihi quo appellaris nomine respondit cur quaeris nomen meum et benedixit ei in eodem locoJacob asked him, Tell me by what name art thou called? He answered: Why dost thou ask my name? And he blessed him in the same place.
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.
32:29. 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.
32:29. Jacob questioned him, “Tell me, by what name are you called?” He responded, “Why do you ask my name?” And he blessed him in the same place.
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: Спросил и Иаков, говоря: скажи имя Твое. И Он сказал: на что ты спрашиваешь о имени Моем? И благословил его там.
32:29
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
οὐ ου not
κληθήσεται καλεω call; invite
ἔτι ετι yet; still
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
Ιακωβ ιακωβ Iakōb; Iakov
ἀλλὰ αλλα but
Ισραηλ ισραηλ.1 Israel
ἔσται ειμι be
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
ὅτι οτι since; that
ἐνίσχυσας ενισχυω fortify; prevail
μετὰ μετα with; amid
θεοῦ θεος God
καὶ και and; even
μετὰ μετα with; amid
ἀνθρώπων ανθρωπος person; human
δυνατός δυνατος possible; able
32:29
וַ wa וְ and
יִּשְׁאַ֣ל yyišʔˈal שׁאל ask
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
הַגִּֽידָה־ haggˈîḏā- נגד report
נָּ֣א nnˈā נָא yeah
שְׁמֶ֔ךָ šᵊmˈeḵā שֵׁם name
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לָ֥מָּה lˌāmmā לָמָה why
זֶּ֖ה zzˌeh זֶה this
תִּשְׁאַ֣ל tišʔˈal שׁאל ask
לִ li לְ to
שְׁמִ֑י šᵊmˈî שֵׁם name
וַ wa וְ and
יְבָ֥רֶךְ yᵊvˌāreḵ ברך bless
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
שָֽׁם׃ šˈām שָׁם there
32:29. interrogavit eum Iacob dic mihi quo appellaris nomine respondit cur quaeris nomen meum et benedixit ei in eodem loco
Jacob asked him, Tell me by what name art thou called? He answered: Why dost thou ask my name? And he blessed him in the same place.
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.
32:29. 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.
32:29. Jacob questioned him, “Tell me, by what name are you called?” He responded, “Why do you ask my name?” And he blessed him in the same place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:29: Tell me, I pray thee, thy name - It is very likely that Jacob wished to know the name of this angel, that he might invoke him in his necessities: but this might have led him into idolatry, for the doctrine of the incarnation could be but little understood at this time; hence, he refuses to give himself any name, yet shows himself to be the true God, and so Jacob understood him; (see Gen 32:28); but he wished to have heard from his own lips that name by which he desired to be invoked and worshipped.
Wherefore is it that thou dost ask after my name? - Canst thou be ignorant who I am? And he blessed him there - gave him the new heart and the new nature which God alone can give to fallen man, and by the change he wrought in him, sufficiently showed who he was. After this clause the Aldine edition of the Septuagint, and several MSS., add ὁ εστι θαυμαστον, or και τουτο εστι θαυμαστον, which is wonderful; but this addition seems to have been taken from Jdg 13:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:29: Wherefore: Gen 32:27; Deu 29:29; Jdg 13:16-18; Job 11:7; Pro 30:4; Isa 9:6; Luk 1:19
blessed: Gen 32:26, Gen 27:28, Gen 27:29, Gen 28:3, Gen 28:4, Gen 28:13, Gen 28:14; Hos 6:1
John Gill
32:29 And Jacob asked him, and said, tell me, I pray thee, thy name,.... Being asked his own name, and told it, and having another given him more significative and expressive, he is emboldened to ask the person that wrestled with him what was his name; Ex 3:13; for Jacob knew that he was God, as appears by his earnest desire to be blessed by him; and he knew it by the declaration just made, that he had power with God as a prince; but he hoped to have some name, taken by him from the place or circumstance of things in which he was, whereby he might the better remember this affair; as he was pleased to call himself the God of Bethel, from his appearance to Jacob there, Gen 31:13; therefore since he did not choose to give him his name, Jacob himself imposed one on the place afterwards, as a memorial of God being seen by him there:
and he said, wherefore is it that thou dost ask after my name? which is both a reproof of his curiosity, and a denial of his request; signifying that he had no need to put that question, it was enough for him that he had got the blessing, and which he confirms:
and he blessed him there; in the same place, as the Vulgate Latin version, where he had been wrestling with him, as he was taking his leave of him; for this was a farewell blessing, and a confirmation of that he had received, through the name of Israel being given him.
John Wesley
32:29 Wherefore dost thou ask after my name? - What good will it do thee to know that? The discovery of that was reserved for his death - bed, upon which he was taught to call him Shiloh. But instead of telling him his name, he gave him his blessing, which was the thing he wrestled for; he blessed him there, repeated and ratified the blessing formerly given him. See how wonderfully God condescends to countenance and crown importunate prayer? Those that resolve though God slay them, yet to trust in him, will at length be more than conquerors.
Robert Jamieson, A. R. Fausset and David Brown
32:29 Jacob asked, Tell me . . . thy name--The request was denied that he might not be too elated with his conquest nor suppose that he had obtained such advantage over the angel as to make him do what he pleased.
32:3032:30: Եւ կոչեաց Յակոբ զանուն տեղւոյն այնորիկ՝ Տեսիլ Աստուծոյ. զի տեսի զԱստուած դէմ յանդիման, եւ ապրեցաւ անձն իմ[303]։ [303] Օրինակ մի. Տեղւոյն այնորիկ՝ Փանուէլ տեսիլ Աստուծոյ։
30 Յակոբն այդ տեղն անուանեց Երեւումն Աստուծոյ, որովհետեւ, - ասում է, - Աստծուն տեսայ դէմ առ դէմ, եւ փրկուեց հոգիս»:
30 Յակոբ այն տեղին անունը Փանուէլ* դրաւ. քանզի ըսաւ. «Աստուած դէմ առ դէմ տեսայ ու իմ անձս ողջ մնաց»։
Եւ կոչեաց Յակոբ զանուն տեղւոյն այնորիկ [461]Տեսիլ Աստուծոյ``. զի տեսի զԱստուած դէմ յանդիման, եւ ապրեցաւ անձն իմ:

32:30: Եւ կոչեաց Յակոբ զանուն տեղւոյն այնորիկ՝ Տեսիլ Աստուծոյ. զի տեսի զԱստուած դէմ յանդիման, եւ ապրեցաւ անձն իմ[303]։
[303] Օրինակ մի. Տեղւոյն այնորիկ՝ Փանուէլ տեսիլ Աստուծոյ։
30 Յակոբն այդ տեղն անուանեց Երեւումն Աստուծոյ, որովհետեւ, - ասում է, - Աստծուն տեսայ դէմ առ դէմ, եւ փրկուեց հոգիս»:
30 Յակոբ այն տեղին անունը Փանուէլ* դրաւ. քանզի ըսաւ. «Աստուած դէմ առ դէմ տեսայ ու իմ անձս ողջ մնաց»։
zohrab-1805▾ eastern-1994▾ western am▾
32:3030: И нарек Иаков имя месту тому: Пенуэл; ибо, [говорил он], я видел Бога лицем к лицу, и сохранилась душа моя.
32:30 ἠρώτησεν ερωταω question; request δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even εἶπεν επω say; speak ἀνάγγειλόν αναγγελλω announce μοι μοι me τὸ ο the ὄνομά ονομα name; notable σου σου of you; your καὶ και and; even εἶπεν επω say; speak ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he ἐρωτᾷς ερωταω question; request τὸ ο the ὄνομά ονομα name; notable μου μου of me; mine καὶ και and; even ηὐλόγησεν ευλογεω commend; acclaim αὐτὸν αυτος he; him ἐκεῖ εκει there
32:30 וַ wa וְ and יִּקְרָ֧א yyiqrˈā קרא call יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place פְּנִיאֵ֑ל pᵊnîʔˈēl פְּנִיאֵל Peniel כִּֽי־ kˈî- כִּי that רָאִ֤יתִי rāʔˈîṯî ראה see אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) פָּנִ֣ים pānˈîm פָּנֶה face אֶל־ ʔel- אֶל to פָּנִ֔ים pānˈîm פָּנֶה face וַ wa וְ and תִּנָּצֵ֖ל ttinnāṣˌēl נצל deliver נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
32:30. vocavitque Iacob nomen loci illius Phanuhel dicens vidi Deum facie ad faciem et salva facta est anima meaAnd Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul has been saved.
30. And Jacob called the name of the place Peniel: for, , I have seen God face to face, and my life is preserved.
32:30. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
32:30. And Jacob called the name of the place Peniel, saying, “I have seen God face to face, and my soul has been saved.”
And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved:

30: И нарек Иаков имя месту тому: Пенуэл; ибо, [говорил он], я видел Бога лицем к лицу, и сохранилась душа моя.
32:30
ἠρώτησεν ερωταω question; request
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
εἶπεν επω say; speak
ἀνάγγειλόν αναγγελλω announce
μοι μοι me
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἐρωτᾷς ερωταω question; request
τὸ ο the
ὄνομά ονομα name; notable
μου μου of me; mine
καὶ και and; even
ηὐλόγησεν ευλογεω commend; acclaim
αὐτὸν αυτος he; him
ἐκεῖ εκει there
32:30
וַ wa וְ and
יִּקְרָ֧א yyiqrˈā קרא call
יַעֲקֹ֛ב yaʕᵃqˈōv יַעֲקֹב Jacob
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
פְּנִיאֵ֑ל pᵊnîʔˈēl פְּנִיאֵל Peniel
כִּֽי־ kˈî- כִּי that
רָאִ֤יתִי rāʔˈîṯî ראה see
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
פָּנִ֣ים pānˈîm פָּנֶה face
אֶל־ ʔel- אֶל to
פָּנִ֔ים pānˈîm פָּנֶה face
וַ wa וְ and
תִּנָּצֵ֖ל ttinnāṣˌēl נצל deliver
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
32:30. vocavitque Iacob nomen loci illius Phanuhel dicens vidi Deum facie ad faciem et salva facta est anima mea
And Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul has been saved.
30. And Jacob called the name of the place Peniel: for, , I have seen God face to face, and my life is preserved.
32:30. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
32:30. And Jacob called the name of the place Peniel, saying, “I have seen God face to face, and my soul has been saved.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Географическое положение Пенуэла точно неизвестно; упоминается впоследствии в истории Гедеона (Суд 8:8) и Иеровоама (3: Цар 12:25).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:30: Jacob: Gen 32:31
Peniel: Gen 28:19; Jdg 8:8, Jdg 8:17; Kg1 12:25
Peniel: i. e. the face of God, Peniel, or Penuel, was evidently situated near the ford of Jabbok, on the north of that stream, about forty miles from Jerusalem.
I have: Gen 16:13; Exo 24:10, Exo 24:11, Exo 33:14, Exo 33:19-23; Num 12:8; Deu 5:24, Deu 34:10; Jdg 6:22, Jdg 6:23, Jdg 13:21, Jdg 13:22; Isa 6:5; Joh 1:18; Co2 3:18, Co2 4:6; Gal 1:6; Eph 1:17; Col 1:15; Ti2 1:10; Heb 11:27
John Gill
32:30 And Jacob called the name of the place Peniel,.... In Gen 32:31; Penuel, which signifies the face of God, or God hath looked upon me, or hath had respect to me: there was afterwards a city built here, called by the same name; see Judg 8:8; it is said (k) to be four miles from Mahanaim; the reason of it follows:
for I have seen God face to face: it may be observed, that in wrestling men are face to face, and in this position were Jacob and the man that wrestled with him; which he seems to have respect unto, as well as to the familiarity and intimate communion he was admitted to:
and my life is preserved: though he had wrestled with one so vastly superior to himself, who could have easily crushed this worm Jacob to pieces, as he is sometimes called; and though he had had such a sight of God as face to faces referring, as is thought, to a notion that obtained early, even among good men, that upon sight of God a man instantly died; though we have no example of that kind: but perhaps he observed this for his encouragement; that whereas he had met with God himself, and wrestled with him in the form of a man, and yet was preserved, he doubted not that, when he should meet with his brother and debate matters with him, he should be safe and unhurt.
(k) Bunting's Travels, p. 72. 74.
John Wesley
32:30 Peniel - That is, the face of God, because there he had seen the appearance of God, and obtained the favour of God.
32:3132:31: Եւ ծագեաց նմա արեւ՛ իբրեւ անց Տեսիլն Աստուծոյ։ Եւ նա կաղա՛յր երթայր ՚ի զըստէ անտի։
31 Երբ անյայտացաւ Աստծու տեսիլքը, նրա վրայ արեւ ծագեց, իսկ նա իր ազդրի պատճառով կաղալով էր գնում:
31 Եւ Փանուէլէն անցածին պէս արեւը անոր վրայ ծագեցաւ ու իր զստին վրայ կը կաղար։
Եւ ծագեաց նմա արեւ իբրեւ [462]անց Տեսիլն Աստուծոյ. եւ նա կաղայր երթայր ի զըստէ անտի:

32:31: Եւ ծագեաց նմա արեւ՛ իբրեւ անց Տեսիլն Աստուծոյ։ Եւ նա կաղա՛յր երթայր ՚ի զըստէ անտի։
31 Երբ անյայտացաւ Աստծու տեսիլքը, նրա վրայ արեւ ծագեց, իսկ նա իր ազդրի պատճառով կաղալով էր գնում:
31 Եւ Փանուէլէն անցածին պէս արեւը անոր վրայ ծագեցաւ ու իր զստին վրայ կը կաղար։
zohrab-1805▾ eastern-1994▾ western am▾
32:3131: И взошло солнце, когда он проходил Пенуэл; и хромал он на бедро свое.
32:31 καὶ και and; even ἐκάλεσεν καλεω call; invite Ιακωβ ιακωβ Iakōb; Iakov τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Εἶδος ειδος aspect; shape θεοῦ θεος God εἶδον οραω view; see γὰρ γαρ for θεὸν θεος God πρόσωπον προσωπον face; ahead of πρὸς προς to; toward πρόσωπον προσωπον face; ahead of καὶ και and; even ἐσώθη σωζω save μου μου of me; mine ἡ ο the ψυχή ψυχη soul
32:31 וַ wa וְ and יִּֽזְרַֽח־ yyˈizrˈaḥ- זרח flash up לֹ֣ו lˈô לְ to הַ ha הַ the שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עָבַ֖ר ʕāvˌar עבר pass אֶת־ ʔeṯ- אֵת [object marker] פְּנוּאֵ֑ל pᵊnûʔˈēl פְּנוּאֵל [locality] וְ wᵊ וְ and ה֥וּא hˌû הוּא he צֹלֵ֖עַ ṣōlˌēₐʕ צלע limp עַל־ ʕal- עַל upon יְרֵכֹֽו׃ yᵊrēḵˈô יָרֵךְ upper thigh
32:31. ortusque est ei statim sol postquam transgressus est Phanuhel ipse vero claudicabat pedeAnd immediately the sun rose upon him, after he was past Phanuel; but he halted on his foot.
31. And the sun rose upon him as he passed over Penuel, and he halted upon his thigh.
32:31. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
32:31. And immediately the sun rose upon him, after he had crossed beyond Peniel. Yet in truth, he limped on his foot.
And as he passed over Penuel the sun rose upon him, and he halted upon his thigh:

31: И взошло солнце, когда он проходил Пенуэл; и хромал он на бедро свое.
32:31
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Ιακωβ ιακωβ Iakōb; Iakov
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Εἶδος ειδος aspect; shape
θεοῦ θεος God
εἶδον οραω view; see
γὰρ γαρ for
θεὸν θεος God
πρόσωπον προσωπον face; ahead of
πρὸς προς to; toward
πρόσωπον προσωπον face; ahead of
καὶ και and; even
ἐσώθη σωζω save
μου μου of me; mine
ο the
ψυχή ψυχη soul
32:31
וַ wa וְ and
יִּֽזְרַֽח־ yyˈizrˈaḥ- זרח flash up
לֹ֣ו lˈô לְ to
הַ ha הַ the
שֶּׁ֔מֶשׁ ššˈemeš שֶׁמֶשׁ sun
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עָבַ֖ר ʕāvˌar עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
פְּנוּאֵ֑ל pᵊnûʔˈēl פְּנוּאֵל [locality]
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
צֹלֵ֖עַ ṣōlˌēₐʕ צלע limp
עַל־ ʕal- עַל upon
יְרֵכֹֽו׃ yᵊrēḵˈô יָרֵךְ upper thigh
32:31. ortusque est ei statim sol postquam transgressus est Phanuhel ipse vero claudicabat pede
And immediately the sun rose upon him, after he was past Phanuel; but he halted on his foot.
32:31. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
32:31. And immediately the sun rose upon him, after he had crossed beyond Peniel. Yet in truth, he limped on his foot.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-32: Обычай неупотребления «вертлюжьей жилы» животного, доселе соблюдаемый евреями, восходит ко времени до Моисея, который, не внося его в законодательство свое, отмечает, однако, существование его и дает видеть важность его, коренящуюся в важности исторического события, послужившего его опорою.
Adam Clarke: Commentary on the Bible - 1831
32:31: The sun rose upon him - Did the Prophet Malachi refer to this, Mal 4:2 : Unto you that fear my name shall the Sun of righteousness arise with healing in his wings? Possibly with the rising of the sun, which may here be understood as emblematical of the Sun of righteousness - the Lord Jesus, the pain and weakness of his thigh passed away, and he felt both in soul and body that he was healed of his plagues.
Albert Barnes: Notes on the Bible - 1834
32:31-32
Peniel - the face of God. The reason of this name is assigned in the sentence, "I have seen God face to face." He is at first called a man. Hosea terms him the angel (Hos 12:4-5 (3, 4). And here Jacob names him God. Hence, some men, deeply penetrated with the ineffable grandeur of the divine nature, are disposed to resolve the first act at least into an impression on the imagination. We do not pretend to define with undue nicety the mode of this wrestling. And we are far from saying that every sentence of Scripture is to be understood in a literal sense. But until some cogent reason be assigned, we do not feel at liberty to depart from the literal sense in this instance. The whole theory of a Revelation from God to man is founded upon the principle that God can adapt himself to the apprehension of the being whom he has made in his own image. This principle we accept, and we dare not limit its application "further than the demonstrative laws of reason and conscience demand." If God walk in the garden with Adam, expostulate with Cain, give a specification of the ark to Noah, partake of the hospitality of Abraham, take Lot by the hand to deliver him from Sodom, we cannot affirm that he may not, for a worthy end, enter into a bodily conflict with Jacob. These various manifestations of God to man differ only in degree. If we admit anyone, we are bound by parity of reason to accept all the others.
We have also already noted the divine method of dealing with man. He proceeds from the known to the unknown, from the simple to the complex, from the material to the spiritual, from the sensible to the super-sensible. So must he do, until he have to deal with a world of philosophers. And even then, and only then, will his method of teaching and dealing with people be clearly and fully understood. The more we advance in the philosophy of spiritual things, the more delight will we feel in discerning the marvelous analogy and intimate nearness of the outward to the inward, and the material to the spiritual world. We have only to bear in mind that in man there is a spirit as well as a body; and in this outward wrestling of man with man we have a token of the inward wrestling of spirit with spirit, and therefore, an experimental instance of that great conflict of the Infinite Being with the finite self, which grace has introduced into our fallen world, recorded here for the spiritual edification of the church on earth.
"My life is preserved." The feeling of conscience is, that no sinner can see the infinitely holy God and live. "And he halted upon his thigh." The wrenching of the tendons and muscles was mercifully healed, so as to leave a permanent monument, in Jacob's halting gait, that God had overcome his self-will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:31: rose upon: Gen 19:15, Gen 19:23; Mal 4:2
he halted: Gen 32:25; Psa 38:17; Co2 12:7, Co2 12:9
Carl Friedrich Keil and Franz Delitzsch
32:31
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, Gen 16:13).
Geneva 1599
32:31 And as he passed over Penuel the sun rose upon him, and he (l) halted upon his thigh.
(l) The faithful to overcome their temptations, so that they feel the pain of it, so they would not boast, except in their humility.
John Gill
32:31 And as he passed over Penuel the sun rose upon him,.... It was break of day when the angel desired to be let go, and by that time the parley held between them ceased, and they parted, the sun was rising; and as Jacob went on it shone upon him, as a token of the good will and favour of God to him, and as an emblem of the sun of righteousness arising on him with healing in his wings, Mal 4:2,
and he halted upon his thigh; it being out of joint, of which he became more sensible when he came to walk upon it; and besides, his attention to the angel that was with him caused him not so much to perceive it until he had departed front him: some think he went limping all his days; others, that he was healed immediately by the angel before he came to Esau; but of either there is no proof.
John Wesley
32:31 He halted on his thigh - And some think he continued to do so to his dying day. If he did, he had no reason to complain, for the honour and comfort he obtained by his struggle was abundantly sufficient to countervail the damage, though he went limping to his grave.
Robert Jamieson, A. R. Fausset and David Brown
32:31 halted upon his thigh--As Paul had a thorn in the flesh given to humble him, lest he should be too elevated by the abundant revelations granted him [2Cor 12:7], so Jacob's lameness was to keep him mindful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories which, through faith, any of God's people obtain, there is always something to humble them.
32:3232:32: Վասն այնորիկ ո՛չ ուտեն որդիքն Իսրայէլի զամոլաջիլն՝ զոր ընդարմացոյց, որ է ՚ի վերայ տախտակի զըստին, մինչեւ ցայսօր։ Զի բո՛ւռն եհար զտախտակէ զըստին Յակոբայ, եւ ընդարմացո՛յց զամոլաջիլ նորա։
32 Դրա համար էլ իսրայէլացիները մինչեւ օրս կենդանիների ազդրի ջլերը չեն ուտում, քանի որ Աստուած բռնել էր Յակոբի ազդրի ջլերը եւ անզգայացրել դրանք:
32 Անոր համար Իսրայէլի որդիները զստին վրայի թմրած ջիղը* չեն ուտեր մինչեւ այսօր, որովհետեւ Յակոբին զստին թմրած ջիղին* դպաւ։
Վասն այնորիկ ոչ ուտեն որդիքն Իսրայելի զամոլաջիլն զոր ընդարմացոյց, որ է ի վերայ տախտակի զըստին, մինչեւ ցայսօր. զի բուռն եհար զտախտակէ զըստին Յակոբայ, եւ ընդարմացոյց զամոլաջիլ նորա:

32:32: Վասն այնորիկ ո՛չ ուտեն որդիքն Իսրայէլի զամոլաջիլն՝ զոր ընդարմացոյց, որ է ՚ի վերայ տախտակի զըստին, մինչեւ ցայսօր։ Զի բո՛ւռն եհար զտախտակէ զըստին Յակոբայ, եւ ընդարմացո՛յց զամոլաջիլ նորա։
32 Դրա համար էլ իսրայէլացիները մինչեւ օրս կենդանիների ազդրի ջլերը չեն ուտում, քանի որ Աստուած բռնել էր Յակոբի ազդրի ջլերը եւ անզգայացրել դրանք:
32 Անոր համար Իսրայէլի որդիները զստին վրայի թմրած ջիղը* չեն ուտեր մինչեւ այսօր, որովհետեւ Յակոբին զստին թմրած ջիղին* դպաւ։
zohrab-1805▾ eastern-1994▾ western am▾
32:3232: Поэтому и доныне сыны Израилевы не едят жилы, которая на составе бедра, потому что [Боровшийся] коснулся жилы на составе бедра Иакова.
32:32 ἀνέτειλεν ανατελλω spring up; rise δὲ δε though; while αὐτῷ αυτος he; him ὁ ο the ἥλιος ηλιος sun ἡνίκα ηνικα whenever; when παρῆλθεν παρερχομαι pass; transgress τὸ ο the Εἶδος ειδος aspect; shape τοῦ ο the θεοῦ θεος God αὐτὸς αυτος he; him δὲ δε though; while ἐπέσκαζεν επισκαζω the μηρῷ μηρος thigh αὐτοῦ αυτος he; him
32:32 עַל־ ʕal- עַל upon כֵּ֡ן kˈēn כֵּן thus לֹֽא־ lˈō- לֹא not יֹאכְל֨וּ yōḵᵊlˌû אכל eat בְנֵֽי־ vᵊnˈê- בֵּן son יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֶת־ ʔeṯ- אֵת [object marker] גִּ֣יד gˈîḏ גִּיד sinew הַ ha הַ the נָּשֶׁ֗ה nnāšˈeh נָשֶׁה ischias nerve אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon כַּ֣ף kˈaf כַּף palm הַ ha הַ the יָּרֵ֔ךְ yyārˈēḵ יָרֵךְ upper thigh עַ֖ד ʕˌaḏ עַד unto הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֑ה zzˈeh זֶה this כִּ֤י kˈî כִּי that נָגַע֙ nāḡˌaʕ נגע touch בְּ bᵊ בְּ in כַף־ ḵaf- כַּף palm יֶ֣רֶךְ yˈereḵ יָרֵךְ upper thigh יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in גִ֖יד ḡˌîḏ גִּיד sinew הַ ha הַ the נָּשֶֽׁה׃ nnāšˈeh נָשֶׁה ischias nerve
32:32. quam ob causam non comedunt filii Israhel nervum qui emarcuit in femore Iacob usque in praesentem diem eo quod tetigerit nervum femoris eius et obstipueritTherefore the children of Israel, unto this day, eat not the sinew, that shrank in Jacob's thigh: because he touched the sinew of his thigh and it shrank.
32. Therefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew of the hip.
32:32. 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.
32:32. For this reason, the sons of Israel, even to the present day, do not eat the nerve that withered in Jacob’s thigh, because he touched the nerve of his thigh and it was obstructed.
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: Поэтому и доныне сыны Израилевы не едят жилы, которая на составе бедра, потому что [Боровшийся] коснулся жилы на составе бедра Иакова.
32:32
ἀνέτειλεν ανατελλω spring up; rise
δὲ δε though; while
αὐτῷ αυτος he; him
ο the
ἥλιος ηλιος sun
ἡνίκα ηνικα whenever; when
παρῆλθεν παρερχομαι pass; transgress
τὸ ο the
Εἶδος ειδος aspect; shape
τοῦ ο the
θεοῦ θεος God
αὐτὸς αυτος he; him
δὲ δε though; while
ἐπέσκαζεν επισκαζω the
μηρῷ μηρος thigh
αὐτοῦ αυτος he; him
32:32
עַל־ ʕal- עַל upon
כֵּ֡ן kˈēn כֵּן thus
לֹֽא־ lˈō- לֹא not
יֹאכְל֨וּ yōḵᵊlˌû אכל eat
בְנֵֽי־ vᵊnˈê- בֵּן son
יִשְׂרָאֵ֜ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֶת־ ʔeṯ- אֵת [object marker]
גִּ֣יד gˈîḏ גִּיד sinew
הַ ha הַ the
נָּשֶׁ֗ה nnāšˈeh נָשֶׁה ischias nerve
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
כַּ֣ף kˈaf כַּף palm
הַ ha הַ the
יָּרֵ֔ךְ yyārˈēḵ יָרֵךְ upper thigh
עַ֖ד ʕˌaḏ עַד unto
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
כִּ֤י kˈî כִּי that
נָגַע֙ nāḡˌaʕ נגע touch
בְּ bᵊ בְּ in
כַף־ ḵaf- כַּף palm
יֶ֣רֶךְ yˈereḵ יָרֵךְ upper thigh
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
גִ֖יד ḡˌîḏ גִּיד sinew
הַ ha הַ the
נָּשֶֽׁה׃ nnāšˈeh נָשֶׁה ischias nerve
32:32. quam ob causam non comedunt filii Israhel nervum qui emarcuit in femore Iacob usque in praesentem diem eo quod tetigerit nervum femoris eius et obstipuerit
Therefore the children of Israel, unto this day, eat not the sinew, that shrank in Jacob's thigh: because he touched the sinew of his thigh and it shrank.
32:32. 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.
32:32. For this reason, the sons of Israel, even to the present day, do not eat the nerve that withered in Jacob’s thigh, because he touched the nerve of his thigh and it was obstructed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
32:32: Therefore the children of Israel eat not of the sinew - What this sinew was neither Jew nor Christian can tell; and it can add nothing either to science, or to a true understanding of the text, to multiply conjectures. I have already supposed that the part which the angel touched or struck was the groin; and if this be right, the sinew, nerve, or muscle that shrank, must be sought for in that place.
The serious reader must meet with much instruction in this chapter.
1. After his reconciliation with Laban, Jacob proceeds on his way to Canaan; and as God, who was continually watching for his welfare, saw the trials to which he would shortly be exposed, therefore he provided for him the instructive vision of angels, that he might see that those who were for him were more than those who could be against him. A proper consideration of God's omniscience is of the utmost advantage to every genuine Christian. He knows whereof we are made, he remembers that we are but dust, he sees our trials and difficulties, and his eye affects his heart. Hence he is ever devising means that his banished - be not expelled from him.
2. Jacob's recollection of his unkindness and injustice to his brother, when he hears that he is coming to meet him, fills his soul with fear, and obliges him to betake himself to God by prayer and supplication. How important is the office of conscience! And how necessary are times of trial and difficulty when its voice is loudest, and the heart is best prepared to receive its reproofs! In how many cases has conscience slumbered till it pleased God to send some trial by which it has been powerfully awakened, and the salvation of the sinner was the result! Before I was afflicted I went astray.
3. Though salvation be the free gift of God, yet he gives it not to any who do not earnestly seek it. The deeper the conviction of guilt and helplessness is, the more earnest the application to God for mercy is likely to be. They whose salvation costs them strong crying and tears, are not likely (humanly speaking) to part with it lightly; they remember the vinegar and the gall, and they watch and pray that they enter not into temptation.
4. In the strife and agony requisite to enter in at the strait gate, it is highly necessary that we should know that the grace and salvation of God are not purchased by our tears, etc.; for those things which are only proofs and arguments that we have sinned, can never remove the iniquity of our transgressions. A sensible and pious man observes on this subject, "That prayer and wrestling with God should be made as though no other means were to be practiced, and then the best means be adopted as though no prayer or wrestling had been used." God marks even this strife, though highly pleasing in his sight, with such proofs of its own utter insufficiency, that we may carry about with us the memorial of our own weakness, worthlessness, and slowness of heart to believe. God smote the thigh of Jacob, 1. That he might know he had not prevailed by his own strength, but by the power and mercy of his God. 2. That he might, have the most sensible evidence of the reality of the Divine interposition in his behalf. 3. That he might see God's displeasure against his unbelief. And 4. That men in general might be taught that those who will be the disciples of Christ must deny themselves, take up their cross daily, and mortify their members which are upon the earth. Those who have not cut off a right hand or foot, or plucked out a right eye, for the kingdom of heaven's sake, are never likely to see God. The religion that costs us nothing, is to us worth nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
32:32: eat not: Sa1 5:5
Carl Friedrich Keil and Franz Delitzsch
32:32
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.
John Gill
32:32 Therefore the children of Israel eat not of the sinew which shrank,.... Which was contracted by the touch of the angel, and by which it was weakened and benumbed; or the sinew of the part that was out of joint, the sinew or tendon that keeps the thigh bone in the socket, together with the flesh that covered it, or the muscle in which it is; or that sinew, others, that contracts itself and gives motion to the thigh bone to work itself: of this the Israelites eat not:
which is upon the hollow of the thigh; or the cap of it:
unto this day; when Moses wrote this history:
because he the angel touched the hollow of Jacob's thigh, in the sinew that shrank; and very superstitiously do they abstain from it unto this day: they have a whole chapter in one of their treatises in the Misnah (l), giving rules concerning it; where it is forbidden to eat of it, whether in the land of Israel or out of it; whether in common food or sacrifices, even in burnt offerings it was to be taken out; and whether in cattle of the house or of the field; and both in the right and left thigh, but not in fowls, because they have no hollow, and butchers are not to be trusted; and whoever eats of it to the quantity of an olive is to be beaten with forty stripes; and because the Jews are more ignorant of this nerve, as Mercer observes, therefore they abstain from all nerves in the posteriors of animals. Leo of Modena says (m), of what beast soever they eat, they are very careful to take away all the fat and the sinew which shrunk: and hence it is, that in many places in Italy, and especially in Germany, they eat not at all of the hinder quarters of ox, lamb, or goat; because there is in those parts of the beast both very much fat, and also the forbidden sinew; and it asketh so much care to cleanse the parts of these, that there are few that are able to do it, or dare to undertake it.
(l) Cholin. c. 7. sect. 1. 3. (m) History of the Rites, Customs, &c. of the Jews, part 2. c. 7. sect. 3. p. 91. 92.
Robert Jamieson, A. R. Fausset and David Brown
32:32 the sinew which shrank--the nerve that fastens the thigh bone in its socket. The practice of the Jews in abstaining from eating this in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for that operation, they do not make use of the hind legs at all.