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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The friendly meeting of Jacob and Esau. (1–16)
Jacob comes to Succoth and Shalem, (17–20)
He builds an altar.

We read, in the former chapter, how Jacob had power with God, and prevailed; here we find what power he had with men too, and how his brother Esau was mollified, and, on a sudden, reconciled to him; for so it is written, Prov. xvi. 7, "When a man's ways please the Lord, he maketh even his enemies to be at peace with him." Here is, I. A very friendly meeting between Jacob and Esau, ver. 1-4. II. Their conference at their meeting, in which they vie with each other in civil and kind expressions. Their discourse is, 1. About Jacob's family, ver. 5-7. 2. About the present he had sent, ver. 8-11. 3. About the progress of their journey, ver. 12-15. III. Jacob's settlement in Canaan, his house, ground, and altar, ver. 16-20.
Adam Clarke: Commentary on the Bible - 1831
Esau, with four hundred men, meets Jacob, Gen 33:1. He places his children under their respective mothers, passes over before them, and bows himself to his brother, Gen 33:2, Gen 33:3. Esau receives him with great affection, Gen 33:4. Receives the homage of the handmaids, Leah, Rachel, and their children, Gen 33:5-7. Jacob offers him the present of cattle, which he at first refuses, but after much entreaty accepts, Gen 33:8-11. Invites Jacob to accompany him to Mount Seir, Gen 33:12. Jacob excuses himself because of his flocks and his children, but promises to follow him, Gen 33:13, Gen 33:14. Esau offers to leave him some of his attendants, which Jacob declines, Gen 33:15. Esau returns to Seir, Gen 33:16, and Jacob journeys to Succoth, Gen 33:17, and to Shalem, in the land of Canaan, Gen 33:18. Buys a parcel of ground from the children of Hamor, Gen 33:19, and erects an altar which he calls El-elohe-Israel, Gen 33:20.
Albert Barnes: Notes on the Bible - 1834
- Jacob and Esau Meet
17. סכת sû kkô th, Sukkoth, "booths," consisting of poles forming a roof covered with branches, leaves, or grass.
19. חמור chă mô r Chamor, "ass, red, heap." קשׂיטה qeśı̂ yṭ â h Qesitah, weighed or measured. Ἀμνὸς Amnos, Septuagint and Onkelos
Jacob has a friendly interview with Esau, and re-+enters Kenaan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 33:1, Jacob and Esau's meeting; and Esau's departure; Gen 33:17, Jacob comes to Succoth; Gen 33:18, At Shalem he buys a field, and builds an altar, called El-elohe-Israel.
John Gill
INTRODUCTION TO GENESIS 33
In this chapter we find Esau meeting Jacob in a friendly manner, contrary to his fears and expectation, having set his family in order in case of the worst, Gen 33:1; putting questions to Jacob concerning the women and children with him, who make their obeisance to him as Jacob had done before, Gen 33:5; and concerning the drove he met, which was a present to him, and which he refused at first to take, but at the urgency of Jacob accepted of it, Gen 33:8; proposing to travel with him, unto which Jacob desired to be excused, he, with the women, children, and flocks, not being able to keep pace with him, Gen 33:12, and to leave some of his men with him to guard him, which Jacob judged unnecessary, upon which they parted friendly, Gen 33:15; and the chapter is concluded with an account of Jacob's journey, first to Succoth, then to Shalem, where he pitched his tent, bought a field and built an altar, Gen 33:17.
33:133:1: Զաչս իւր ՚ի վե՛ր եբարձ Յակոբ եւ ետես, եւ ահա Եսա՛ւ եղբայր իւր գայր, եւ ընդ նմա արք չորեքհարիւր։ Եւ բաշխեաց Յակոբ զմանկունսն ՚ի Լիա՝ եւ յՌաքէլ, եւ յերկուս աղախնայս[304]։ [304] Յօրինակին թուագրով. Եւ ընդ նմա արք նորա։
1 Յակոբն աչքերը բարձրացրեց ու տեսաւ իր եղբայր Եսաւին, որ գալիս էր չորս հարիւր հոգով: Յակոբն իր երեխաներին բաժանեց Լիայի, Ռաքէլի եւ երկու աղախինների միջեւ:
33 Յակոբ իր աչքերը վերցուց ու նայեցաւ եւ ահա Եսաւ կու գար ու անոր հետ չորս հարիւր մարդ, ուստի իր զաւակները Լիային, Ռաքէլին ու երկու աղախիններուն բաժնեց։
Զաչս իւր ի վեր եբարձ Յակոբ եւ ետես, Եւ ահա Եսաւ [463]եղբայր իւր`` գայր, եւ ընդ նմա արք չորեք հարեւր. եւ բաշխեաց Յակոբ զմանկունսն ի Լիա եւ յՌաքէլ, եւ յերկուս աղախնայսն:

33:1: Զաչս իւր ՚ի վե՛ր եբարձ Յակոբ եւ ետես, եւ ահա Եսա՛ւ եղբայր իւր գայր, եւ ընդ նմա արք չորեքհարիւր։ Եւ բաշխեաց Յակոբ զմանկունսն ՚ի Լիա՝ եւ յՌաքէլ, եւ յերկուս աղախնայս[304]։
[304] Յօրինակին թուագրով. Եւ ընդ նմա արք նորա։
1 Յակոբն աչքերը բարձրացրեց ու տեսաւ իր եղբայր Եսաւին, որ գալիս էր չորս հարիւր հոգով: Յակոբն իր երեխաներին բաժանեց Լիայի, Ռաքէլի եւ երկու աղախինների միջեւ:
33 Յակոբ իր աչքերը վերցուց ու նայեցաւ եւ ահա Եսաւ կու գար ու անոր հետ չորս հարիւր մարդ, ուստի իր զաւակները Լիային, Ռաքէլին ու երկու աղախիններուն բաժնեց։
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33:11: Взглянул Иаков и увидел, и вот, идет Исав, и с ним четыреста человек. И разделил детей Лии, Рахили и двух служанок.
33:1 ἀναβλέψας αναβλεπω look up; see again δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov εἶδεν οραω view; see καὶ και and; even ἰδοὺ ιδου see!; here I am Ησαυ ησαυ Ēsau; Isav ὁ ο the ἀδελφὸς αδελφος brother αὐτοῦ αυτος he; him ἐρχόμενος ερχομαι come; go καὶ και and; even τετρακόσιοι τετρακοσιοι four hundred ἄνδρες ανηρ man; husband μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἐπιδιεῖλεν επιδιαιρεω Iakōb; Iakov τὰ ο the παιδία παιδιον toddler; little child ἐπὶ επι in; on Λειαν λεια and; even Ραχηλ ραχηλ Rachel καὶ και and; even τὰς ο the δύο δυο two παιδίσκας παιδισκη girl; maid
33:1 וַ wa וְ and יִּשָּׂ֨א yyiśśˌā נשׂא lift יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob עֵינָ֗יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּרְא֙ yyar ראה see וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau בָּ֔א bˈā בוא come וְ wᵊ וְ and עִמֹּ֕ו ʕimmˈô עִם with אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred אִ֑ישׁ ʔˈîš אִישׁ man וַ wa וְ and יַּ֣חַץ yyˈaḥaṣ חצה divide אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְלָדִ֗ים yᵊlāḏˈîm יֶלֶד boy עַל־ ʕal- עַל upon לֵאָה֙ lēʔˌā לֵאָה Leah וְ wᵊ וְ and עַל־ ʕal- עַל upon רָחֵ֔ל rāḥˈēl רָחֵל Rachel וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two הַ ha הַ the שְּׁפָחֹֽות׃ ššᵊfāḥˈôṯ שִׁפְחָה maidservant
33:1. levans autem Iacob oculos suos vidit venientem Esau et cum eo quadringentos viros divisitque filios Liae et Rahel ambarumque famularumAnd Jacob lifting up his eyes, saw Esau coming, and with him four hundred men: and he divided the children of Lia, and of Rachel, and of the two handmaids:
1. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
33:1. Then Jacob, lifting up his eyes, saw Esau arriving, and with him four hundred men. And he divided the sons of Leah and Rachel, and of both the handmaids.
33:1. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids:

1: Взглянул Иаков и увидел, и вот, идет Исав, и с ним четыреста человек. И разделил детей Лии, Рахили и двух служанок.
33:1
ἀναβλέψας αναβλεπω look up; see again
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
εἶδεν οραω view; see
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Ησαυ ησαυ Ēsau; Isav
ο the
ἀδελφὸς αδελφος brother
αὐτοῦ αυτος he; him
ἐρχόμενος ερχομαι come; go
καὶ και and; even
τετρακόσιοι τετρακοσιοι four hundred
ἄνδρες ανηρ man; husband
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπιδιεῖλεν επιδιαιρεω Iakōb; Iakov
τὰ ο the
παιδία παιδιον toddler; little child
ἐπὶ επι in; on
Λειαν λεια and; even
Ραχηλ ραχηλ Rachel
καὶ και and; even
τὰς ο the
δύο δυο two
παιδίσκας παιδισκη girl; maid
33:1
וַ wa וְ and
יִּשָּׂ֨א yyiśśˌā נשׂא lift
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
עֵינָ֗יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּרְא֙ yyar ראה see
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
עֵשָׂ֣ו ʕēśˈāw עֵשָׂו Esau
בָּ֔א bˈā בוא come
וְ wᵊ וְ and
עִמֹּ֕ו ʕimmˈô עִם with
אַרְבַּ֥ע ʔarbˌaʕ אַרְבַּע four
מֵאֹ֖ות mēʔˌôṯ מֵאָה hundred
אִ֑ישׁ ʔˈîš אִישׁ man
וַ wa וְ and
יַּ֣חַץ yyˈaḥaṣ חצה divide
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְלָדִ֗ים yᵊlāḏˈîm יֶלֶד boy
עַל־ ʕal- עַל upon
לֵאָה֙ lēʔˌā לֵאָה Leah
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
רָחֵ֔ל rāḥˈēl רָחֵל Rachel
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
שְׁתֵּ֥י šᵊttˌê שְׁנַיִם two
הַ ha הַ the
שְּׁפָחֹֽות׃ ššᵊfāḥˈôṯ שִׁפְחָה maidservant
33:1. levans autem Iacob oculos suos vidit venientem Esau et cum eo quadringentos viros divisitque filios Liae et Rahel ambarumque famularum
And Jacob lifting up his eyes, saw Esau coming, and with him four hundred men: and he divided the children of Lia, and of Rachel, and of the two handmaids:
33:1. Then Jacob, lifting up his eyes, saw Esau arriving, and with him four hundred men. And he divided the sons of Leah and Rachel, and of both the handmaids.
33:1. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Несмотря на благодатное ободрение свыше, Иаков опять (как 32:3–8; 13–21) не пренебрегает человеческими мерами предосторожности: членов семьи своей он располагает, ввиду приближения Исава, в порядок по степени близости их к сердцу Иакова, — рабыни с их сыновьями, Лия с ее детьми, Рахиль с Иосифом. Не без цели, может быть, ставит он детей подле их матери, желая как бы разжалобить сердце Исава; во всяком случае, ставя любимцев своих позади, Иаков хочет дать им возможность спастись на тот случай, если бы гнев Исава обрушился на передние ряды семьи Иакова.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Jacob's Interview with Esau.B. C. 1739.
1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. 2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. 3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. 4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
Here, I. Jacob discovered Esau's approach, v. 1. Some think that his lifting up his eyes denotes his cheerfulness and confidence, in opposition to a dejected countenance; having by prayer committed his case to God, he went on his way, and his countenance was no more sad, 1 Sam. i. 18. Note, Those that have cast their care upon God may look before them with satisfaction and composure of mind, cheerfully expecting the issue, whatever it may be; come what will, nothing can come amiss to him whose heart is fixed, trusting in God. Jacob sets himself upon his watch-tower to see what answer God will give to his prayers, Hab. ii. 1.
II. He put his family into the best order he could to receive him, whether he should come as a friend or as an enemy, consulting their decency if he came as a friend and their safety if he came as an enemy, v. 1, 2. Observe what a different figure these two brothers made. Esau is attended with a guard of 400 men, and looks big; Jacob is followed by a cumbersome train of women and children that are his care, and he looks tender and solicitous for their safety; and yet Jacob had the birthright, and was to have the dominion, and was every way the better man. Note, It is no disparagement to very great and good men to give a personal attendance to their families, and to their family affairs. Jacob, at the head of his household, set a better example than Esau at the head of his regiment.
III. At their meeting, the expressions of kindness were interchanged in the best manner that could be between them.
1. Jacob bowed to Esau, v. 3. Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother, knowing and remembering perhaps that when Abel was preferred in God's acceptance before his elder brother Cain, yet God undertook for him to Cain that he should not be wanting in the duty and respect owing by a younger brother. Unto thee shall be his desire, and thou shalt rule over him, ch. iv. 7. Note, (1.) The way to recover peace where it has been broken is to do our duty, and pay our respects, upon all occasions, as if it had never been broken. It is the remembering and repeating of matters that separates friends and perpetuates the separation. (2.) A humble submissive carriage goes a great way towards the turning away of wrath. Many preserve themselves by humbling themselves: the bullet flies over him that stoops.
2. Esau embraced Jacob (v. 4): He ran to meet him, not in passion, but in love; and, as one heartily reconciled to him, he received him with all the endearments imaginable, embraced him, fell on his neck, and kissed him. Some think that when Esau came out to meet Jacob it was with no bad design, but that he brought his 400 men only for state, that he might pay so much the greater respect to his returning brother. It is certain that Jacob understood the report of his messengers otherwise, ch. xxxii. 5, 6. Jacob was a man of prudence and fortitude, and we cannot suppose him to admit of a groundless fear to such a degree as he did this, nor that the Spirit of God would stir him up to pray such a prayer as he did for deliverance from a merely imaginary danger: and, if there was not some wonderful change wrought upon the spirit of Esau at this time, I see not how wrestling Jacob could be said to obtain such power with men as to denominate him a prince. Note, (1.) God had the hearts of all men in his hands, and can turn them when and how he pleases, by a secret, silent, but resistless power. He can, of a sudden, convert enemies into friends, as he did two Sauls, one by restraining grace (1 Sam. xxvi. 21, 25), the other by renewing grace, Acts ix. 21, 22. (2.) It is not in vain to trust in God, and to call upon him in the day of trouble; those that do so often find the issue much better than they expected.
3. They both wept. Jacob wept for joy, to be thus kindly received by his brother whom he had feared; and Esau perhaps wept for grief and shame, to think of the bad design he had conceived against his brother, which he found himself strangely and unaccountably prevented from executing.
Adam Clarke: Commentary on the Bible - 1831
33:1: Behold, Esau came, and with him four hundred men - It has been generally supposed that Esau came with an intention to destroy his brother, and for that purpose brought with him four hundred armed men. But, 1. There is no kind of evidence of this pretended hostility. 2. There is no proof that the four hundred men that Esau brought with him were at all armed. 3. But there is every proof that he acted towards his brother Jacob with all openness and candour, and with such a forgetfulness of past injuries as none but a great mind could have been capable of. Why then should the character of this man be perpetually vilified? Here is the secret. With some people, on the most ungrounded assumption, Esau is a reprobate, and the type and figure of all reprobates, and therefore he must be everything that is bad. This serves a system; but, whether true or false in itself, it has neither countenance nor support from the character or conduct of Esau.
Albert Barnes: Notes on the Bible - 1834
33:1-3
Jacob, upon seeing Esau approach with his four hundred men, advances with circumspection and lowly obeisance. He divided his family, arranged them according to their preciousness in his eyes, and walks himself in front. In drawing near, he bows seven times, in token of complete submission to his older brother. Esau, the wild hunter, is completely softened, and manifests the warmest affection, which is reciprocated by Jacob. The puncta extraordinaria over וישׁקהוּ vayı̂ shē qē hû, "and kissed him," seemingly intimating a doubt of the reading or of the sincerity of Esau, are wholly unwarranted. Esau then observes the women and children, and inquires who they are. Jacob replies that God had granted, graciously bestowed on him, these children. They approach in succession, and do obeisance. Esau now inquires of the caravan or horde he had already met. He had heard the announcement of the servants; but he awaited the confirmation of the master. "To find grace in the eyes of my lord." Jacob values highly the good-will of his brother. The acceptance of this present is the security for that good-will, and for all the safety and protection which it involved. Esau at first declines the gift, but on being urged by Jacob accepts it, and thereby relieves Jacob of all his anxiety. His brother is now his friend indeed. "Therefore, have I seen thy face," that I might give thee this token of my affection. "As if I had seen the face of God." The unexpected kindness with which his brother had received him was a type and proof of the kindness of the All-provident, by whom it had been added to all his other mercies. My blessing; my gift which embodies my good wishes. I have all; not only enough, but all that I can wish.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:1: Esau came: Gen 27:41, Gen 27:42, Gen 32:6
And he: Gen 32:7, Gen 32:16
Carl Friedrich Keil and Franz Delitzsch
33:1
Meeting with Esau. - As Jacob went forward, he saw Esau coming to meet him with his 400 mean. He then arranged his wives and children in such a manner, that the maids with their children went first, Leah with hers in the middle, and Rachel with Joseph behind, thus forming a long procession. But he himself went in front, and met Esau with sevenfold obeisance. ארצה ישׁתּחוּ does not denote complete prostration, like ארצה אפּים in Gen 19:1, but a deep Oriental bow, in which the head approaches the ground, but does not touch it. By this manifestation of deep reverence, Jacob hoped to win his brother's heart. He humbled himself before him as the elder, with the feeling that he had formerly sinned against him. Esau, on the other hand, "had a comparatively better, but not so tender a conscience." At the sight of Jacob he was carried away by the natural feelings of brotherly affection, and running up to him, embraced him, fell on his neck, and kissed him; and they both wept. The puncta extraordinaria above ישּׁקהוּ are probably intended to mark the word as suspicious. They "are like a note of interrogation, questioning the genuineness of this kiss; but without any reason" (Del.). Even if there was still some malice in Esau's heart, it was overcome by the humility with which his brother met him, so that he allowed free course to the generous emotions of his heart; all the more, because the "roving life" which suited his nature had procured him such wealth and power, that he was quite equal to his brother in earthly possessions.
Geneva 1599
33:1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he (a) divided the children unto Leah, and unto Rachel, and unto the two handmaids.
(a) That if the one part were assailed, the other might escape.
John Gill
33:1 And Jacob lifted up his eyes, and looked,.... After he had passed over the brook, and was come to his wives and children; which was done either accidentally or on purpose, to see if he could espy his brother coming: some think this denotes his cheerfulness and courage, and that he was now not distressed and dejected, as he had been before:
and, behold, Esau came, and with him four hundred men; see Gen 32:6,
and he divided the children unto Leah, and unto Rachel, and unto the two handmaids; some think he made four divisions of them; Leah and her children, Rachel and her son, Bilhah and hers, and Zilpah and hers: but others are of opinion there were but three: the two handmaids and their children in one division, Leah and her children in another, and Rachel and her son in the third; which seems to be confirmed in Gen 33:2, though the word for "divide" signifies to halve or divide into two parts; according to which, the division then must be of the two wives and their children in one company, and of the two handmaids and theirs in the other: and this Jacob did partly for decency and partly for safety.
Robert Jamieson, A. R. Fausset and David Brown
33:1 KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
behold, Esau came, and with him four hundred men--Jacob having crossed the ford and ranged his wives and children in order--the dearest last, that they might be the least exposed to danger--awaited the expected interview. His faith was strengthened and his fears gone (Ps 27:3). Having had power to prevail with God, he was confident of the same power with man, according to the promise (compare Gen 32:28).
33:233:2: Եւ արար զերկուս աղախնայսն եւ զորդիս նոցա առաջի, եւ զԼիա եւ զորդիս նորա զկնի, եւ զՌաքէլ եւ զՅովսէփ հո՛ւսկ յետոյ։
2 Նա երկու աղախիններին ու նրանց որդիներին ուղարկեց առջեւից, Լիային ու նրա որդիներին՝ նրանցից յետոյ, իսկ Ռաքէլին ու Յովսէփին՝ ամենավերջում:
2 Աղախինները իրենց զաւակներովը առջեւը դրաւ եւ Լիան իր զաւակներովը ետեւը եւ Ռաքէլը ու Յովսէփը ամենէն ետեւը։
Եւ արար զերկուս աղախնայսն եւ զորդիս նոցա առաջի, եւ զԼիա եւ զորդիս նորա զկնի, եւ զՌաքէլ եւ զՅովսէփ հուսկ յետոյ:

33:2: Եւ արար զերկուս աղախնայսն եւ զորդիս նոցա առաջի, եւ զԼիա եւ զորդիս նորա զկնի, եւ զՌաքէլ եւ զՅովսէփ հո՛ւսկ յետոյ։
2 Նա երկու աղախիններին ու նրանց որդիներին ուղարկեց առջեւից, Լիային ու նրա որդիներին՝ նրանցից յետոյ, իսկ Ռաքէլին ու Յովսէփին՝ ամենավերջում:
2 Աղախինները իրենց զաւակներովը առջեւը դրաւ եւ Լիան իր զաւակներովը ետեւը եւ Ռաքէլը ու Յովսէփը ամենէն ետեւը։
zohrab-1805▾ eastern-1994▾ western am▾
33:22: И поставил служанок и детей их впереди, Лию и детей ее за ними, а Рахиль и Иосифа позади.
33:2 καὶ και and; even ἐποίησεν ποιεω do; make τὰς ο the δύο δυο two παιδίσκας παιδισκη girl; maid καὶ και and; even τοὺς ο the υἱοὺς υιος son αὐτῶν αυτος he; him ἐν εν in πρώτοις πρωτος first; foremost καὶ και and; even Λειαν λεια and; even τὰ ο the παιδία παιδιον toddler; little child αὐτῆς αυτος he; him ὀπίσω οπισω in back; after καὶ και and; even Ραχηλ ραχηλ Rachel καὶ και and; even Ιωσηφ ιωσηφ Iōsēph; Iosif ἐσχάτους εσχατος last; farthest part
33:2 וַ wa וְ and יָּ֧שֶׂם yyˈāśem שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׁפָחֹ֛ות ššᵊfāḥˈôṯ שִׁפְחָה maidservant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יַלְדֵיהֶ֖ן yalᵊḏêhˌen יֶלֶד boy רִֽאשֹׁנָ֑ה rˈišōnˈā רִאשֹׁון first וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] לֵאָ֤ה lēʔˈā לֵאָה Leah וִֽ wˈi וְ and ילָדֶ֨יהָ֙ ylāḏˈeʸhā יֶלֶד boy אַחֲרֹנִ֔ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] רָחֵ֥ל rāḥˌēl רָחֵל Rachel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph אַחֲרֹנִֽים׃ ʔaḥᵃrōnˈîm אַחֲרֹון at the back
33:2. et posuit utramque ancillam et liberos earum in principio Liam vero et filios eius in secundo loco Rahel autem et Ioseph novissimosAnd he put both the handmaids and their children foremost: and Lia and her children in the second place: and Rachel and Joseph last.
2. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
33:2. And he placed the two handmaids and their children at the beginning. Truly, Leah and her sons were in the second place. Then Rachel and Joseph were last.
33:2. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost:

2: И поставил служанок и детей их впереди, Лию и детей ее за ними, а Рахиль и Иосифа позади.
33:2
καὶ και and; even
ἐποίησεν ποιεω do; make
τὰς ο the
δύο δυο two
παιδίσκας παιδισκη girl; maid
καὶ και and; even
τοὺς ο the
υἱοὺς υιος son
αὐτῶν αυτος he; him
ἐν εν in
πρώτοις πρωτος first; foremost
καὶ και and; even
Λειαν λεια and; even
τὰ ο the
παιδία παιδιον toddler; little child
αὐτῆς αυτος he; him
ὀπίσω οπισω in back; after
καὶ και and; even
Ραχηλ ραχηλ Rachel
καὶ και and; even
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐσχάτους εσχατος last; farthest part
33:2
וַ wa וְ and
יָּ֧שֶׂם yyˈāśem שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׁפָחֹ֛ות ššᵊfāḥˈôṯ שִׁפְחָה maidservant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יַלְדֵיהֶ֖ן yalᵊḏêhˌen יֶלֶד boy
רִֽאשֹׁנָ֑ה rˈišōnˈā רִאשֹׁון first
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
לֵאָ֤ה lēʔˈā לֵאָה Leah
וִֽ wˈi וְ and
ילָדֶ֨יהָ֙ ylāḏˈeʸhā יֶלֶד boy
אַחֲרֹנִ֔ים ʔaḥᵃrōnˈîm אַחֲרֹון at the back
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
רָחֵ֥ל rāḥˌēl רָחֵל Rachel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
אַחֲרֹנִֽים׃ ʔaḥᵃrōnˈîm אַחֲרֹון at the back
33:2. et posuit utramque ancillam et liberos earum in principio Liam vero et filios eius in secundo loco Rahel autem et Ioseph novissimos
And he put both the handmaids and their children foremost: and Lia and her children in the second place: and Rachel and Joseph last.
33:2. And he placed the two handmaids and their children at the beginning. Truly, Leah and her sons were in the second place. Then Rachel and Joseph were last.
33:2. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
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Adam Clarke: Commentary on the Bible - 1831
33:2: He put the handmaids and their children foremost - There is something so artificial in this arrangement of Jacob's family, that it must have had some peculiar design. Was Jacob still apprehensive of danger, and put those foremost whom he least esteemed, that if the foremost met with any evil, those who were behind might escape on their swift beasts? Gen 32:7, Gen 32:8. Or did he intend to keep his choicest treasure to the last, and exhibit his beautiful Rachel and favourite Joseph after Esau had seen all the rest, in order to make the deeper impression on his mind?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:2: Rachel: Gen 29:30, Gen 30:22-24, Gen 37:3; Mal 3:17
John Gill
33:2 And he put the handmaids and their children foremost,.... In the first division, as being less honourable and less beloved by him:
and Leah and her children after; still according to the degree of honour and affection due unto them; Leah being a wife that was imposed and forced upon him:
and Rachel and Joseph hindermost; being most beloved by him, and therefore most careful of them; Rachel being his principal and lawful wife, and who had the greatest share in his affection, and Joseph his only child by her.
33:333:3: Եւ ինքն անց յառաջ քան զնոսա, եւ երկիր եպագ եւթն անգամ ՚ի վերայ երկրի՝ մինչեւ մերձենալ առ եղբայրն իւր։
3 Ինքն անցաւ նրանցից առաջ եւ եօթն անգամ գետին խոնարհուեց մինչեւ իր եղբօրը մօտենալը:
3 Իսկ ինք անոնց առջեւ անցաւ ու մինչեւ իր եղբօրը մօտենալը, գետնին հաւասար եօթը անգամ խոնարհութիւն ըրաւ։
Եւ ինքն անց յառաջ քան զնոսա, եւ երկիր եպագ եւթն անգամ ի վերայ երկրի` մինչեւ մերձենալ առ եղբայրն իւր:

33:3: Եւ ինքն անց յառաջ քան զնոսա, եւ երկիր եպագ եւթն անգամ ՚ի վերայ երկրի՝ մինչեւ մերձենալ առ եղբայրն իւր։
3 Ինքն անցաւ նրանցից առաջ եւ եօթն անգամ գետին խոնարհուեց մինչեւ իր եղբօրը մօտենալը:
3 Իսկ ինք անոնց առջեւ անցաւ ու մինչեւ իր եղբօրը մօտենալը, գետնին հաւասար եօթը անգամ խոնարհութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
33:33: А сам пошел пред ними и поклонился до земли семь раз, подходя к брату своему.
33:3 αὐτὸς αυτος he; him δὲ δε though; while προῆλθεν προερχομαι come before; go ahead ἔμπροσθεν εμπροσθεν in front; before αὐτῶν αυτος he; him καὶ και and; even προσεκύνησεν προσκυνεω worship ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ἑπτάκις επτακις seven times ἕως εως till; until τοῦ ο the ἐγγίσαι εγγιζω get close; near τοῦ ο the ἀδελφοῦ αδελφος brother αὐτοῦ αυτος he; him
33:3 וְ wᵊ וְ and ה֖וּא hˌû הוּא he עָבַ֣ר ʕāvˈar עבר pass לִ li לְ to פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face וַ wa וְ and יִּשְׁתַּ֤חוּ yyištˈaḥû חוה bow down אַ֨רְצָה֙ ʔˈarṣā אֶרֶץ earth שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot עַד־ ʕaḏ- עַד unto גִּשְׁתֹּ֖ו gištˌô נגשׁ approach עַד־ ʕaḏ- עַד unto אָחִֽיו׃ ʔāḥˈiʸw אָח brother
33:3. et ipse praegrediens adoravit pronus in terram septies donec adpropinquaret frater eiusAnd he went forward and bowed down with his face to the ground seven times until his brother came near.
3. And he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
33:3. And advancing, he reverenced prostrate on the ground seven times, until his brother approached.
33:3. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother:

3: А сам пошел пред ними и поклонился до земли семь раз, подходя к брату своему.
33:3
αὐτὸς αυτος he; him
δὲ δε though; while
προῆλθεν προερχομαι come before; go ahead
ἔμπροσθεν εμπροσθεν in front; before
αὐτῶν αυτος he; him
καὶ και and; even
προσεκύνησεν προσκυνεω worship
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ἑπτάκις επτακις seven times
ἕως εως till; until
τοῦ ο the
ἐγγίσαι εγγιζω get close; near
τοῦ ο the
ἀδελφοῦ αδελφος brother
αὐτοῦ αυτος he; him
33:3
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
עָבַ֣ר ʕāvˈar עבר pass
לִ li לְ to
פְנֵיהֶ֑ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
יִּשְׁתַּ֤חוּ yyištˈaḥû חוה bow down
אַ֨רְצָה֙ ʔˈarṣā אֶרֶץ earth
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פְּעָמִ֔ים pᵊʕāmˈîm פַּעַם foot
עַד־ ʕaḏ- עַד unto
גִּשְׁתֹּ֖ו gištˌô נגשׁ approach
עַד־ ʕaḏ- עַד unto
אָחִֽיו׃ ʔāḥˈiʸw אָח brother
33:3. et ipse praegrediens adoravit pronus in terram septies donec adpropinquaret frater eius
And he went forward and bowed down with his face to the ground seven times until his brother came near.
33:3. And advancing, he reverenced prostrate on the ground seven times, until his brother approached.
33:3. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Земные поклоны — обычный способ приветствия высших на древнем и новом Востоке. Падая ниц перед Исавом 7: раз (число полноты, совершенства и проч.), Иаков выражает этим отсутствие в нем горделивых замыслов — господствовать над старшим братом и как бы раскаяние Иакова в несправедливости, допущенной им относительно Исава при получении благословения.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:3: passed: Joh 10:4, Joh 10:11, Joh 10:12, Joh 10:15
bowed: Gen 18:2, Gen 42:6, Gen 43:26; Pro 6:3; Ecc 10:4; Luk 14:11
seven times: Sa1 2:5
Geneva 1599
33:3 And he passed over before them, and (b) bowed himself to the ground seven times, until he came near to his brother.
(b) By this gesture he partly revered his brother and partly prayed to God to appease Esau's wrath.
John Gill
33:3 And he passed over before them,.... At the head of them, as the master of the family, exposing himself to the greatest danger for them, and in order to protect and defend them in the best manner he could, or to endeavour to soften the mind of his brother by an address, should there be any occasion for it:
and bowed himself to the ground seven times; in a civil way, as was the manner in the eastern countries towards great personages; and this he did to Esau as being his elder brother, and as superior to him in grandeur and wealth, being lord of a considerable country; and at the same time religious adoration might be made to God; while he thus bowed to the ground, his heart might be going up to God in prayer, that he would appear for him at this instant, and deliver him and his family from perishing by his brother; and so the Targum of Jonathan introduces this clause,"praying, and asking mercies of the Lord, and bowed, &c.''seven times, perhaps, may not design an exact number, but that he bowed many times as he came along:
until he came near to his brother; he kept bowing all the way he came until they were within a small space of one another.
John Wesley
33:3 He bowed - Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.
Robert Jamieson, A. R. Fausset and David Brown
33:3 he bowed himself . . . seven times--The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master.
33:433:4: Եւ ընթացա՛ւ Եսաւ ընդ առաջ նորա. գի՛րկս արկ նմա եւ համբուրեաց, եւ անկաւ ՚ի վերայ պարանոցի նորա եւ համբուրեաց զնա. եւ լացին երկոքեան։
4 Եսաւն ընդառաջ գնաց նրան, գրկեց եւ համբուրեց, փաթաթուեց վզին եւ համբուրեց նրան: Նրանք երկուսով լաց եղան:
4 Եսաւ զանիկա դիմաւորելու վազեց ու գրկեց զանիկա եւ անոր պարանոցին վրայ ինկաւ ու համբուրեց զանիկա եւ լացին։
Եւ ընթացաւ Եսաւ ընդ առաջ նորա. գիրկս արկ նմա [464]եւ համբուրեաց``, եւ անկաւ ի վերայ պարանոցի նորա եւ համբուրեաց զնա. եւ լացին երկոքեան:

33:4: Եւ ընթացա՛ւ Եսաւ ընդ առաջ նորա. գի՛րկս արկ նմա եւ համբուրեաց, եւ անկաւ ՚ի վերայ պարանոցի նորա եւ համբուրեաց զնա. եւ լացին երկոքեան։
4 Եսաւն ընդառաջ գնաց նրան, գրկեց եւ համբուրեց, փաթաթուեց վզին եւ համբուրեց նրան: Նրանք երկուսով լաց եղան:
4 Եսաւ զանիկա դիմաւորելու վազեց ու գրկեց զանիկա եւ անոր պարանոցին վրայ ինկաւ ու համբուրեց զանիկա եւ լացին։
zohrab-1805▾ eastern-1994▾ western am▾
33:44: И побежал Исав к нему навстречу и обнял его, и пал на шею его и целовал его, и плакали.
33:4 καὶ και and; even προσέδραμεν προστρεχω run to / forth Ησαυ ησαυ Ēsau; Isav εἰς εις into; for συνάντησιν συναντησις meeting αὐτῷ αυτος he; him καὶ και and; even περιλαβὼν περιλαμβανω he; him ἐφίλησεν φιλεω like; fond of καὶ και and; even προσέπεσεν προσπιπτω fall against / at the feet ἐπὶ επι in; on τὸν ο the τράχηλον τραχηλος neck αὐτοῦ αυτος he; him καὶ και and; even ἔκλαυσαν κλαιω weep; cry ἀμφότεροι αμφοτερος both
33:4 וַ wa וְ and יָּ֨רָץ yyˌāroṣ רוץ run עֵשָׂ֤ו ʕēśˈāw עֵשָׂו Esau לִ li לְ to קְרָאתֹו֙ qᵊrāṯˌô קרא encounter וַֽ wˈa וְ and יְחַבְּקֵ֔הוּ yᵊḥabbᵊqˈēhû חבק embrace וַ wa וְ and יִּפֹּ֥ל yyippˌōl נפל fall עַל־ ʕal- עַל upon צַוָּארָ֖יוצוארו *ṣawwārˌāʸw צַוָּאר neck וַׄ wˈa וְ and יִּׄשָּׁׄקֵ֑ׄהׄוּׄ yyˈiššˈāqˈēhˈˈû נשׁק kiss וַ wa וְ and יִּבְכּֽוּ׃ yyivkˈû בכה weep
33:4. currens itaque Esau obviam fratri suo amplexatus est eum stringensque collum et osculans flevitThen Esau ran to meet his brother, and embraced him: and clasping him fast about the neck, and kissing him, wept.
4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
33:4. And so Esau ran to meet his brother, and he embraced him. And drawing him by his neck and kissing him, he wept.
33:4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept:

4: И побежал Исав к нему навстречу и обнял его, и пал на шею его и целовал его, и плакали.
33:4
καὶ και and; even
προσέδραμεν προστρεχω run to / forth
Ησαυ ησαυ Ēsau; Isav
εἰς εις into; for
συνάντησιν συναντησις meeting
αὐτῷ αυτος he; him
καὶ και and; even
περιλαβὼν περιλαμβανω he; him
ἐφίλησεν φιλεω like; fond of
καὶ και and; even
προσέπεσεν προσπιπτω fall against / at the feet
ἐπὶ επι in; on
τὸν ο the
τράχηλον τραχηλος neck
αὐτοῦ αυτος he; him
καὶ και and; even
ἔκλαυσαν κλαιω weep; cry
ἀμφότεροι αμφοτερος both
33:4
וַ wa וְ and
יָּ֨רָץ yyˌāroṣ רוץ run
עֵשָׂ֤ו ʕēśˈāw עֵשָׂו Esau
לִ li לְ to
קְרָאתֹו֙ qᵊrāṯˌô קרא encounter
וַֽ wˈa וְ and
יְחַבְּקֵ֔הוּ yᵊḥabbᵊqˈēhû חבק embrace
וַ wa וְ and
יִּפֹּ֥ל yyippˌōl נפל fall
עַל־ ʕal- עַל upon
צַוָּארָ֖יוצוארו
*ṣawwārˌāʸw צַוָּאר neck
וַׄ wˈa וְ and
יִּׄשָּׁׄקֵ֑ׄהׄוּׄ yyˈiššˈāqˈēhˈˈû נשׁק kiss
וַ wa וְ and
יִּבְכּֽוּ׃ yyivkˈû בכה weep
33:4. currens itaque Esau obviam fratri suo amplexatus est eum stringensque collum et osculans flevit
Then Esau ran to meet his brother, and embraced him: and clasping him fast about the neck, and kissing him, wept.
33:4. And so Esau ran to meet his brother, and he embraced him. And drawing him by his neck and kissing him, he wept.
33:4. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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
4: При воинственности и некоторой дикости духа, Исав имел доброе сердце и способен был к возвышенным проявлениям братской любви и самоотвержения, на что Иаков ответил полною взаимностью: оба, растроганные, плакали.
Adam Clarke: Commentary on the Bible - 1831
33:4: Esau ran to meet him - How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection.
And kissed him - וישקהו vaiyishshakehu. In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him, and his head across his shoulders, twice over the right shoulder and once over the left, with other ceremonies according to the rank of the parties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:4: embraced: Gen 32:28, Gen 43:30, Gen 43:34, Gen 45:2, Gen 45:15; Job 2:12; Neh 1:11; Psa 34:4; Pro 16:7, Pro 21:1
fell on: Gen 45:14, Gen 45:15, Gen 46:29; Luk 15:20; Act 20:37
John Gill
33:4 And Esau ran to meet him,.... If he rode on any creature, which is likely, he alighted from it on sight of his brother Jacob, and to express his joy on that occasion, and affection for him, made all the haste he could to meet him, as did the father of the prodigal, Lk 15:20,
and embraced him; in his arms, with the greatest respect and tenderness:
and fell on his neck; laid his head on his neck, where it remained for a while, not being able to lift it up, and speak unto him; the word is in the dual number, and signifies, as Ben Melech thinks, the two sides of the neck, the right and the left; and he might lay his head first on one side, and then on the other, to show the greatness of his affection:
and kissed him; in token of the same: there are three pricks over this word in the original more than ordinary, directing the attention of the reader to it, as something wonderful and worthy of observation: the Jewish writers (n) are divided about it; some think that this points at the insincerity of Esau in kissing his brother when he hated him; others, on the contrary, to his sincerity and heartiness in it, and which was matter of admiration, that he who laid up hatred in his heart against his brother, and had bore him a grudge for so many years, and it may be came out now, with an intention to destroy him, should have his heart so turned toward him, as to behave in this affectionate manner, which must be owing to the power of God working upon his heart, changing his mind, and making him thus soft, flexible, and compassionate; and to Jacob's humble submission to him, subservient to divine Providence as a means; and thus as he before had power with God in prayer on this same account, the effect of which he now perceived, so he had power with men, with his brother, as it was intimated to him he should:
and they wept; they "both" wept, as the Septuagint version adds, both Jacob and Esau, for joy at the sight of each other, and both seriously; and especially there can be no doubt of Jacob, who must be glad of this reconciliation, if it was only outward, since hereby his life, and the lives of his wives and children, would be spared.
(n) Zohar in Gen. fol. 99. 1. Bereshit Rabba, sect. 78. fol. 68. 3. Jarchi in loc.
John Wesley
33:4 And Esau ran to meet him - Not in passion but in love. Embraced him, fell on his neck and kissed him - God hath the hearts of all men in his hands, and can turn them when and how he pleases. He can of a sudden convert enemies into friends, as he did two Sauls, one by restraining grace, 1Kings 26:21, 1Kings 26:25, the other by renewing grace, Acts 9:21. And they wept - Jacob wept for joy to be thus kindly received; Esau perhaps wept for grief and shame to think of the ill design he had conceived against his brother.
Robert Jamieson, A. R. Fausset and David Brown
33:4 Esau ran to meet him--What a sudden and surprising change! Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it proceeded from the impulsive character of Esau, the cherished enmity of twenty years in a moment disappeared; the weapons of war were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cause was the secret, subduing influence of grace (Prov 21:1), which converted Esau from an enemy into a friend.
33:533:5: Եւ հայեցեալ ՚ի վեր ետես զկանայսն եւ զմանկունս, եւ ասէ. Դոքա՝ զի՞նչ են քո։ Եւ նա ասէ. Մանկունք իմ են, որովք ողորմեցա՛ւ Աստուած ծառայի քում։
5 Եսաւը վեր նայելով տեսաւ կանանց ու երեխաներին եւ հարց տուեց. «Սրանք քո ի՞նչն են»: Նա պատասխանեց. «Իմ երեխաներն են, որոնցով Աստուած ողորմեց ինձ՝ քո ծառային»:
5 Եսաւ իր աչքերը վերցուց ու տեսաւ կիները ու զաւակները եւ ըսաւ. «Ասոնք քու ի՞նչդ են»։ Անիկա ըսաւ. «Աստուծոյ քու ծառայիդ պարգեւած զաւակներն են»։
Եւ հայեցեալ ի վեր ետես զկանայսն եւ զմանկունս, եւ ասէ. Դոքա զի՞նչ են քո: Եւ նա ասէ. Մանկունք իմ են, որովք ողորմեցաւ Աստուած ծառայի քում:

33:5: Եւ հայեցեալ ՚ի վեր ետես զկանայսն եւ զմանկունս, եւ ասէ. Դոքա՝ զի՞նչ են քո։ Եւ նա ասէ. Մանկունք իմ են, որովք ողորմեցա՛ւ Աստուած ծառայի քում։
5 Եսաւը վեր նայելով տեսաւ կանանց ու երեխաներին եւ հարց տուեց. «Սրանք քո ի՞նչն են»: Նա պատասխանեց. «Իմ երեխաներն են, որոնցով Աստուած ողորմեց ինձ՝ քո ծառային»:
5 Եսաւ իր աչքերը վերցուց ու տեսաւ կիները ու զաւակները եւ ըսաւ. «Ասոնք քու ի՞նչդ են»։ Անիկա ըսաւ. «Աստուծոյ քու ծառայիդ պարգեւած զաւակներն են»։
zohrab-1805▾ eastern-1994▾ western am▾
33:55: И взглянул и увидел жен и детей и сказал: кто это у тебя? [Иаков] сказал: дети, которых Бог даровал рабу твоему.
33:5 καὶ και and; even ἀναβλέψας αναβλεπω look up; see again εἶδεν οραω view; see τὰς ο the γυναῖκας γυνη woman; wife καὶ και and; even τὰ ο the παιδία παιδιον toddler; little child καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? ταῦτά ουτος this; he σοί σοι you ἐστιν ειμι be ὁ ο the δὲ δε though; while εἶπεν επω say; speak τὰ ο the παιδία παιδιον toddler; little child οἷς ος who; what ἠλέησεν ελεεω show mercy; have mercy on ὁ ο the θεὸς θεος God τὸν ο the παῖδά παις child; boy σου σου of you; your
33:5 וַ wa וְ and יִּשָּׂ֣א yyiśśˈā נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֵינָ֗יו ʕênˈāʸw עַיִן eye וַ wa וְ and יַּ֤רְא yyˈar ראה see אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּשִׁים֙ nnāšîm אִשָּׁה woman וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יְלָדִ֔ים yᵊlāḏˈîm יֶלֶד boy וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say מִי־ mî- מִי who אֵ֣לֶּה ʔˈēlleh אֵלֶּה these לָּ֑ךְ llˈāḵ לְ to וַ wa וְ and יֹּאמַ֕ר yyōmˈar אמר say הַ ha הַ the יְלָדִ֕ים yᵊlāḏˈîm יֶלֶד boy אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָנַ֥ן ḥānˌan חנן favour אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
33:5. levatisque oculis vidit mulieres et parvulos earum et ait quid sibi volunt isti et si ad te pertinent respondit parvuli sunt quos donavit mihi Deus servo tuoAnd lifting up his eyes, he saw the women and their children, and said: What mean these? And do they belong to thee? He answered: They are the children which God hath given to me thy servant.
5. And he lifted up his eyes, and saw the women and the children; and said, Who are these with thee? And he said, The children which God hath graciously given thy servant.
33:5. And lifting up his eyes, he saw the women and their little ones, and he said: “What do these want for themselves?” and “Are they related to you?” He responded, “These are the little ones that God has given as a gift to me, your servant.”
33:5. And he lifted up his eyes, and saw the women and the children; and said, Who [are] those with thee? And he said, The children which God hath graciously given thy servant.
And he lifted up his eyes, and saw the women and the children; and said, Who [are] those with thee? And he said, The children which God hath graciously given thy servant:

5: И взглянул и увидел жен и детей и сказал: кто это у тебя? [Иаков] сказал: дети, которых Бог даровал рабу твоему.
33:5
καὶ και and; even
ἀναβλέψας αναβλεπω look up; see again
εἶδεν οραω view; see
τὰς ο the
γυναῖκας γυνη woman; wife
καὶ και and; even
τὰ ο the
παιδία παιδιον toddler; little child
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
ταῦτά ουτος this; he
σοί σοι you
ἐστιν ειμι be
ο the
δὲ δε though; while
εἶπεν επω say; speak
τὰ ο the
παιδία παιδιον toddler; little child
οἷς ος who; what
ἠλέησεν ελεεω show mercy; have mercy on
ο the
θεὸς θεος God
τὸν ο the
παῖδά παις child; boy
σου σου of you; your
33:5
וַ wa וְ and
יִּשָּׂ֣א yyiśśˈā נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֵינָ֗יו ʕênˈāʸw עַיִן eye
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּשִׁים֙ nnāšîm אִשָּׁה woman
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יְלָדִ֔ים yᵊlāḏˈîm יֶלֶד boy
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
מִי־ mî- מִי who
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
לָּ֑ךְ llˈāḵ לְ to
וַ wa וְ and
יֹּאמַ֕ר yyōmˈar אמר say
הַ ha הַ the
יְלָדִ֕ים yᵊlāḏˈîm יֶלֶד boy
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָנַ֥ן ḥānˌan חנן favour
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant
33:5. levatisque oculis vidit mulieres et parvulos earum et ait quid sibi volunt isti et si ad te pertinent respondit parvuli sunt quos donavit mihi Deus servo tuo
And lifting up his eyes, he saw the women and their children, and said: What mean these? And do they belong to thee? He answered: They are the children which God hath given to me thy servant.
33:5. And lifting up his eyes, he saw the women and their little ones, and he said: “What do these want for themselves?” and “Are they related to you?” He responded, “These are the little ones that God has given as a gift to me, your servant.”
33:5. And he lifted up his eyes, and saw the women and the children; and said, Who [are] those with thee? And he said, The children which God hath graciously given thy servant.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-8: Представление всех членов семьи своей и дальнейшая речь Иакова в отношении Исава показывают, что Иаков употребляет меры к тому, чтобы отстранить от себя всякое подозрение в нерасположении к Исаву. При этом он не останавливается и пред такой, непозволительною, на наш взгляд, гиперболой, как выражение (ст. 10): «я увидел лицо твое, как бы кто увидел лицо Божие», — довольно, впрочем, обычное и понятное в устах древнего еврея (ср. 23:6).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. 6 Then the handmaidens came near, they and their children, and they bowed themselves. 7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. 8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. 9 And Esau said, I have enough, my brother; keep that thou hast unto thyself. 10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. 11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. 12 And he said, Let us take our journey, and let us go, and I will go before thee. 13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die. 14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. 15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.
We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse,
I. About Jacob's retinue, v. 5-7. Eleven or twelve little ones, the eldest of them not fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (ch. xxxii. 5), but made no mention of his children; perhaps because he would not expose them to his rage if he should meet him as an enemy, or would please him with the unexpected sight if he should meet him as a friend: Esau therefore had reason to ask, Who are those with thee? to which common question Jacob returns a serious answer, such as became his character: They are the children which God hath graciously given thy servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, 3 John 6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Ps. cxxviii. 3; cxii. 9; cvii. 41. 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings. His wives and children, hereupon, come up in order, and pay their duty to Esau, as he had done before them (v. 6, 7); for it becomes the family to show respect to those to whom the master of the family shows respect.
II. About the present he had sent him.
1. Esau modestly refused it because he had enough, and did not need it, v. 9. Note, Those who wish to be considered men of honour will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is I have enough, I have much (so the word is), so much that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth and a livelihood by his sword. (2.) It is a good thing for those that have much to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have must show it by not coveting what others have. Esau bids Jacob keep what he had to himself, supposing he had more need of it. Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:5: with: Heb. to
children: Gen 30:2, Gen 48:9; Rut 4:13; Sa1 1:27; Ch1 28:5; Psa 127:3; Isa 8:18; Heb 2:13
Carl Friedrich Keil and Franz Delitzsch
33:5
When his eyes fell upon the women and children, he inquired respecting them, "Whom hast thou here?" And Jacob replied, "The children with whom Elohim hath favoured me." Upon this, the mothers and their children approached in order, making reverential obeisance. חנן with double acc. "graciously to present." Elohim: "to avoid reminding Esau of the blessing of Jehovah, which had occasioned his absence" (Del.).
John Gill
33:5 And he lift up his eyes, and saw the women and children,.... After the salutation had passed between him and his brother Jacob, he looked, and saw behind him women and children, Jacob's two wives and his two handmaids, and twelve children he had by them:
and said, who are those with thee? who do those women and children belong to that follow thee? for Jacob had made no mention of his wives and children, when he sent his messengers to him, Gen 32:5; and therefore Esau might very well ask this question, which Jacob replied to:
and he said, the children which God hath graciously given thy servant; he speaks of his children as gifts of God, and as instances and pledges of his favour and good will to him, which he thankfully acknowledges; and at the same time speaks very respectfully to his brother, and in great condescension and humility owns himself his servant, but says nothing of his wives; not that he was ashamed, as Abarbinel suggests, that he should have four wives, when his brother, who had less regard for religion, had but three; but he mentions his children as being near kin to Esau, and by whom he might conclude who the women were, and of whom also he might give a particular account, though the Scripture is silent about it; since Leah and Rachel were his own first cousins, Gen 29:10; and who they were no doubt he told him, as they came to pay their respects to him, as follows.
John Wesley
33:5 Eleven or twelve little ones followed Jacob, the eldest of them not fourteen years old: Who are these? saith Esau. Jacob had sent him an account of the increase of his estate, but made no mention of his children, perhaps because he would not expose them to his rage, if he should meet him as an enemy. Esau therefore had reason to ask who are those with thee? To which Jacob returns a serious answer; they are the children which God hath graciously given thy servant. Jacob speaks of his children, As God's gifts; they are a heritage of the Lord. As choice gifts; he hath graciously given them. Though they were many, and but slenderly provided for, yet he accounts them great blessings.
Robert Jamieson, A. R. Fausset and David Brown
33:5 Who are those with thee?--It might have been enough to say, They are my children; but Jacob was a pious man, and he could not give even a common answer but in the language of piety (Ps 127:3; Ps 113:9; Ps 107:41).
33:633:6: Եւ մատեան աղախնայքն եւ որդիք նոցա, եւ երկի՛ր պագին նմա։
6 Աղախիններն ու նրանց որդիները մօտեցան ու խոնարհուեցին նրա առաջ:
6 Այն ատեն աղախինները ու անոնց զաւակները մօտեցան ու խոնարհութիւն ըրին
Եւ մատեան աղախնայքն եւ որդիք նոցա, եւ երկիր պագին նմա:

33:6: Եւ մատեան աղախնայքն եւ որդիք նոցա, եւ երկի՛ր պագին նմա։
6 Աղախիններն ու նրանց որդիները մօտեցան ու խոնարհուեցին նրա առաջ:
6 Այն ատեն աղախինները ու անոնց զաւակները մօտեցան ու խոնարհութիւն ըրին
zohrab-1805▾ eastern-1994▾ western am▾
33:66: И подошли служанки и дети их и поклонились;
33:6 καὶ και and; even προσήγγισαν προσεγγιζω get close to αἱ ο the παιδίσκαι παιδισκη girl; maid καὶ και and; even τὰ ο the τέκνα τεκνον child αὐτῶν αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship
33:6 וַ wa וְ and תִּגַּ֧שְׁןָ ttiggˈašnā נגשׁ approach הַ ha הַ the שְּׁפָחֹ֛ות ššᵊfāḥˈôṯ שִׁפְחָה maidservant הֵ֥נָּה hˌēnnā הֵנָּה they וְ wᵊ וְ and יַלְדֵיהֶ֖ן yalᵊḏêhˌen יֶלֶד boy וַ wa וְ and תִּֽשְׁתַּחֲוֶֽיןָ׃ ttˈištaḥᵃwˈeʸnā חוה bow down
33:6. et adpropinquantes ancillae et filii earum incurvati suntThen the handmaids and their children came near, and bowed themselves.
6. Then the handmaids came near, they and their children, and they bowed themselves.
33:6. Then the handmaids and their sons approached and bowed down.
33:6. Then the handmaidens came near, they and their children, and they bowed themselves.
Then the handmaidens came near, they and their children, and they bowed themselves:

6: И подошли служанки и дети их и поклонились;
33:6
καὶ και and; even
προσήγγισαν προσεγγιζω get close to
αἱ ο the
παιδίσκαι παιδισκη girl; maid
καὶ και and; even
τὰ ο the
τέκνα τεκνον child
αὐτῶν αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
33:6
וַ wa וְ and
תִּגַּ֧שְׁןָ ttiggˈašnā נגשׁ approach
הַ ha הַ the
שְּׁפָחֹ֛ות ššᵊfāḥˈôṯ שִׁפְחָה maidservant
הֵ֥נָּה hˌēnnā הֵנָּה they
וְ wᵊ וְ and
יַלְדֵיהֶ֖ן yalᵊḏêhˌen יֶלֶד boy
וַ wa וְ and
תִּֽשְׁתַּחֲוֶֽיןָ׃ ttˈištaḥᵃwˈeʸnā חוה bow down
33:6. et adpropinquantes ancillae et filii earum incurvati sunt
Then the handmaids and their children came near, and bowed themselves.
33:6. Then the handmaids and their sons approached and bowed down.
33:6. Then the handmaidens came near, they and their children, and they bowed themselves.
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Geneva 1599
33:6 Then the handmaidens came near, they and their children, and they (c) bowed themselves.
(c) Jacob and his family are the image of the Church under the yoke of tyrants who out of fear are brought to subjection.
John Gill
33:6 Then the handmaids came near, they and their children,.... Being foremost, and next to, Jacob, as Bilhah and her two sons, Dan and Naphtali, and Zilpah and her two sons, Gad and Asher:
and they bowed themselves; in token of respect to Esau, as Jacob had done before them, and set them an example, and no doubt instructed them to do it.
33:733:7: Եւ մատեաւ Լիա եւ որդիք իւր՝ եւ երկի՛ր պագին նմա. յետոյ մատեաւ Յովսէփ եւ Ռաքէլ՝ եւ երկի՛ր պագին նմա[305]։ [305] Ոմանք. Եւ յետոյ մատեաւ Ռաքէլ եւ Յովսէփ։
7 Մօտեցան նաեւ Լիան ու իր որդիները եւ խոնարհուեցին նրա առաջ: Յետոյ մօտեցան Յովսէփն ու Ռաքէլը եւ խոնարհուեցին նրա առաջ:
7 Եւ Լիա ալ ու իր զաւակները մօտեցան ու խոնարհութիւն ըրին եւ ետքը Յովսէփ ու Ռաքէլ մօտեցան ու խոնարհութիւն ըրին։
Եւ մատեաւ Լիա եւ որդիք իւր եւ երկիր պագին նմա. յետոյ մատեաւ Յովսէփ եւ Ռաքէլ եւ երկիր պագին նմա:

33:7: Եւ մատեաւ Լիա եւ որդիք իւր՝ եւ երկի՛ր պագին նմա. յետոյ մատեաւ Յովսէփ եւ Ռաքէլ՝ եւ երկի՛ր պագին նմա[305]։
[305] Ոմանք. Եւ յետոյ մատեաւ Ռաքէլ եւ Յովսէփ։
7 Մօտեցան նաեւ Լիան ու իր որդիները եւ խոնարհուեցին նրա առաջ: Յետոյ մօտեցան Յովսէփն ու Ռաքէլը եւ խոնարհուեցին նրա առաջ:
7 Եւ Լիա ալ ու իր զաւակները մօտեցան ու խոնարհութիւն ըրին եւ ետքը Յովսէփ ու Ռաքէլ մօտեցան ու խոնարհութիւն ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
33:77: подошла и Лия и дети ее и поклонились; наконец подошли Иосиф и Рахиль и поклонились.
33:7 καὶ και and; even προσήγγισεν προσεγγιζω get close to Λεια λεια and; even τὰ ο the τέκνα τεκνον child αὐτῆς αυτος he; him καὶ και and; even προσεκύνησαν προσκυνεω worship καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he προσήγγισεν προσεγγιζω get close to Ραχηλ ραχηλ Rachel καὶ και and; even Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even προσεκύνησαν προσκυνεω worship
33:7 וַ wa וְ and תִּגַּ֧שׁ ttiggˈaš נגשׁ approach גַּם־ gam- גַּם even לֵאָ֛ה lēʔˈā לֵאָה Leah וִ wi וְ and ילָדֶ֖יהָ ylāḏˌeʸhā יֶלֶד boy וַ wa וְ and יִּֽשְׁתַּחֲו֑וּ yyˈištaḥᵃwˈû חוה bow down וְ wᵊ וְ and אַחַ֗ר ʔaḥˈar אַחַר after נִגַּ֥שׁ niggˌaš נגשׁ approach יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph וְ wᵊ וְ and רָחֵ֖ל rāḥˌēl רָחֵל Rachel וַ wa וְ and יִּֽשְׁתַּחֲוֽוּ׃ yyˈištaḥᵃwˈû חוה bow down
33:7. accessitque Lia cum liberis suis et cum similiter adorassent extremi Ioseph et Rahel adoraveruntLia also with her children came near, and bowed down in like manner, and last of all Joseph and Rachel bowed down.
7. And Leah also and her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
33:7. Likewise Leah, with her sons, came near. And when they had reverenced similarly, last of all, Joseph and Rachel reverenced.
33:7. And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves:

7: подошла и Лия и дети ее и поклонились; наконец подошли Иосиф и Рахиль и поклонились.
33:7
καὶ και and; even
προσήγγισεν προσεγγιζω get close to
Λεια λεια and; even
τὰ ο the
τέκνα τεκνον child
αὐτῆς αυτος he; him
καὶ και and; even
προσεκύνησαν προσκυνεω worship
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
προσήγγισεν προσεγγιζω get close to
Ραχηλ ραχηλ Rachel
καὶ και and; even
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
προσεκύνησαν προσκυνεω worship
33:7
וַ wa וְ and
תִּגַּ֧שׁ ttiggˈaš נגשׁ approach
גַּם־ gam- גַּם even
לֵאָ֛ה lēʔˈā לֵאָה Leah
וִ wi וְ and
ילָדֶ֖יהָ ylāḏˌeʸhā יֶלֶד boy
וַ wa וְ and
יִּֽשְׁתַּחֲו֑וּ yyˈištaḥᵃwˈû חוה bow down
וְ wᵊ וְ and
אַחַ֗ר ʔaḥˈar אַחַר after
נִגַּ֥שׁ niggˌaš נגשׁ approach
יֹוסֵ֛ף yôsˈēf יֹוסֵף Joseph
וְ wᵊ וְ and
רָחֵ֖ל rāḥˌēl רָחֵל Rachel
וַ wa וְ and
יִּֽשְׁתַּחֲוֽוּ׃ yyˈištaḥᵃwˈû חוה bow down
33:7. accessitque Lia cum liberis suis et cum similiter adorassent extremi Ioseph et Rahel adoraverunt
Lia also with her children came near, and bowed down in like manner, and last of all Joseph and Rachel bowed down.
33:7. Likewise Leah, with her sons, came near. And when they had reverenced similarly, last of all, Joseph and Rachel reverenced.
33:7. And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
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John Gill
33:7 And Leah also with her children came near, and bowed themselves,.... Who were in the next division or company; their children were seven, Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah, six sons and one daughter:
and after came Joseph near and Rachel, and they bowed themselves; it is observed that Joseph is mentioned before his mother; it may be, because they might put him before her in the procession, for greater safety; or she might present him to Esau, being a child of little more than six years of age, and teach him how to make his obeisance to him, which she also did herself.
33:833:8: Եւ ասէ. Զի՞նչ էր այն ամենայն չու՝ որ ինձ դիպեցաւ։ Եւ նա ասէ. Զի գտցէ ծառայ քո շնորհս առաջի քո։
8 Եսաւը հարց տուեց. «Ի՞նչ է այս մեծ շարանը, որ ինձ հանդիպեց»: Նա պատասխանեց. «Որպէսզի քո ծառան շնորհ գտնի քո առաջ»:
8 Ու Եսաւ ըսաւ. «Այս քու միւս խումբդ ի՞նչ պիտի ըլլայ, որուն ես հանդիպեցայ». Յակոբ ըսաւ. «Իմ տիրոջս առջեւ շնորհք գտնելու համար է»։
Եւ ասէ. Զի՞նչ էր այն ամենայն չու որ ինձ դիպեցաւ: Եւ նա ասէ. Զի գտցէ շնորհս ծառայ քո առաջի քո:

33:8: Եւ ասէ. Զի՞նչ էր այն ամենայն չու՝ որ ինձ դիպեցաւ։ Եւ նա ասէ. Զի գտցէ ծառայ քո շնորհս առաջի քո։
8 Եսաւը հարց տուեց. «Ի՞նչ է այս մեծ շարանը, որ ինձ հանդիպեց»: Նա պատասխանեց. «Որպէսզի քո ծառան շնորհ գտնի քո առաջ»:
8 Ու Եսաւ ըսաւ. «Այս քու միւս խումբդ ի՞նչ պիտի ըլլայ, որուն ես հանդիպեցայ». Յակոբ ըսաւ. «Իմ տիրոջս առջեւ շնորհք գտնելու համար է»։
zohrab-1805▾ eastern-1994▾ western am▾
33:88: И сказал Исав: для чего у тебя это множество, которое я встретил? И сказал Иаков: дабы приобрести благоволение в очах господина моего.
33:8 καὶ και and; even εἶπεν επω say; speak τί τις.1 who?; what? ταῦτά ουτος this; he σοί σοι you ἐστιν ειμι be πᾶσαι πας all; every αἱ ο the παρεμβολαὶ παρεμβολη encampment; barracks αὗται ουτος this; he αἷς ος who; what ἀπήντηκα απανταω meet; plead ὁ ο the δὲ δε though; while εἶπεν επω say; speak 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 κύριε κυριος lord; master
33:8 וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מִ֥י mˌî מִי who לְךָ֛ lᵊḵˈā לְ to כָּל־ kol- כֹּל whole הַ ha הַ the מַּחֲנֶ֥ה mmaḥᵃnˌeh מַחֲנֶה camp הַ ha הַ the זֶּ֖ה zzˌeh זֶה this אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] פָּגָ֑שְׁתִּי pāḡˈāšᵊttî פגשׁ meet וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say לִ li לְ to מְצֹא־ mᵊṣō- מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
33:8. quaenam sunt inquit istae turmae quas obvias habui respondit ut invenirem gratiam coram domino meoAnd Esau said: What are the droves that I met? He answered: That I might find favor before my lord.
8. And he said, What meanest thou by all this company which I met? And he said, To find grace in the sight of my lord.
33:8. And Esau said, “What are these companies that I have been meeting?” He responded, “So may I find favor before my lord.”
33:8. And he said, What [meanest] thou by all this drove which I met? And he said, [These are] to find grace in the sight of my lord.
And he said, What [meanest] thou by all this drove which I met? And he said, [These are] to find grace in the sight of my lord:

8: И сказал Исав: для чего у тебя это множество, которое я встретил? И сказал Иаков: дабы приобрести благоволение в очах господина моего.
33:8
καὶ και and; even
εἶπεν επω say; speak
τί τις.1 who?; what?
ταῦτά ουτος this; he
σοί σοι you
ἐστιν ειμι be
πᾶσαι πας all; every
αἱ ο the
παρεμβολαὶ παρεμβολη encampment; barracks
αὗται ουτος this; he
αἷς ος who; what
ἀπήντηκα απανταω meet; plead
ο the
δὲ δε though; while
εἶπεν επω say; speak
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
κύριε κυριος lord; master
33:8
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מִ֥י mˌî מִי who
לְךָ֛ lᵊḵˈā לְ to
כָּל־ kol- כֹּל whole
הַ ha הַ the
מַּחֲנֶ֥ה mmaḥᵃnˌeh מַחֲנֶה camp
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
פָּגָ֑שְׁתִּי pāḡˈāšᵊttî פגשׁ meet
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
לִ li לְ to
מְצֹא־ mᵊṣō- מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
33:8. quaenam sunt inquit istae turmae quas obvias habui respondit ut invenirem gratiam coram domino meo
And Esau said: What are the droves that I met? He answered: That I might find favor before my lord.
33:8. And Esau said, “What are these companies that I have been meeting?” He responded, “So may I find favor before my lord.”
33:8. And he said, What [meanest] thou by all this drove which I met? And he said, [These are] to find grace in the sight of my lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:8: What meanest thou by all this drove: Heb. What is all this band to thee, Gen 32:13-20
to find: Gen 32:5, Gen 39:5; Est 2:17
Carl Friedrich Keil and Franz Delitzsch
33:8
And he said, These are to find grace in the sight of my lord.
Esau then inquired about the camp that had met him, i.e., the presents of cattle that were sent to meet him, and refused to accept them, until Jacob's urgent persuasion eventually induced him to do so.
John Gill
33:8 And he said, what meanest thou by all this drove which I met?.... Not as being ignorant of the design of it; for no doubt the several drovers, according to their instructions from Jacob, had acquainted him with it; but he chose not to take the present on what they said, but was willing to have it from Jacob's own mouth, and that he might have the opportunity of refusing it:
and he said, these are to find grace in the sight of my lord; to gain his favour and good will; and which, as it was a token of Jacob's good will to him, so, by his acceptance of it, he would know that he bore the same to him also. It was usual in the eastern countries to carry presents to friends, and especially to great men, whenever visits were paid, as all travellers in general testify to be still the usage in those parts, to this day.
33:933:9: Եւ ասէ Եսաւ. Կա՛յ եւ իմ շատ՝ եղբայր՝ քե՛զ լիցի քոյդ։
9 Եսաւն ասաց. «Ես էլ շատ ունեմ, եղբա՛յր, քոնը քեզ թող մնայ»:
9 Եսաւ ըսաւ. «Ես շատ ունիմ, եղբայր իմ, քուկդ քեզի ըլլայ»։
Եւ ասէ Եսաւ. Կայ եւ իմ շատ, եղբայր, քեզ լիցի քոյդ:

33:9: Եւ ասէ Եսաւ. Կա՛յ եւ իմ շատ՝ եղբայր՝ քե՛զ լիցի քոյդ։
9 Եսաւն ասաց. «Ես էլ շատ ունեմ, եղբա՛յր, քոնը քեզ թող մնայ»:
9 Եսաւ ըսաւ. «Ես շատ ունիմ, եղբայր իմ, քուկդ քեզի ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:99: Исав сказал: у меня много, брат мой; пусть будет твое у тебя.
33:9 εἶπεν επω say; speak δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἔστιν ειμι be μοι μοι me πολλά πολυς much; many ἄδελφε αδελφος brother ἔστω ειμι be σοι σοι you τὰ ο the σά σος your
33:9 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau יֶשׁ־ yeš- יֵשׁ existence לִ֣י lˈî לְ to רָ֑ב rˈāv רַב much אָחִ֕י ʔāḥˈî אָח brother יְהִ֥י yᵊhˌî היה be לְךָ֖ lᵊḵˌā לְ to אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לָֽךְ׃ lˈāḵ לְ to
33:9. et ille habeo ait plurima frater mi sint tua tibiBut he said: I have plenty, my brother, keep what is thine for thyself.
9. And Esau said, I have enough; my brother, let that thou hast be thine.
33:9. But he said, “I have plenty, my brother; let these be for yourself.”
33:9. And Esau said, I have enough, my brother; keep that thou hast unto thyself.
And Esau said, I have enough, my brother; keep that thou hast unto thyself:

9: Исав сказал: у меня много, брат мой; пусть будет твое у тебя.
33:9
εἶπεν επω say; speak
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ἔστιν ειμι be
μοι μοι me
πολλά πολυς much; many
ἄδελφε αδελφος brother
ἔστω ειμι be
σοι σοι you
τὰ ο the
σά σος your
33:9
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
עֵשָׂ֖ו ʕēśˌāw עֵשָׂו Esau
יֶשׁ־ yeš- יֵשׁ existence
לִ֣י lˈî לְ to
רָ֑ב rˈāv רַב much
אָחִ֕י ʔāḥˈî אָח brother
יְהִ֥י yᵊhˌî היה be
לְךָ֖ lᵊḵˌā לְ to
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לָֽךְ׃ lˈāḵ לְ to
33:9. et ille habeo ait plurima frater mi sint tua tibi
But he said: I have plenty, my brother, keep what is thine for thyself.
33:9. But he said, “I have plenty, my brother; let these be for yourself.”
33:9. And Esau said, I have enough, my brother; keep that thou hast unto thyself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11: Происходит благородная борьба братьев между собою: Исав, вероятно, уже получивший часть отцовского имущества, искренно сознается, что не имеет никакой нужды, и предлагает Иакову оставить отобранный им скот у себя (9), Иаков же, выставляя на вид высокую радость свидания с Исавом и милостивого отношения его к нему (10), настаивает на принятии Исавом «благословения» (berachah — обычное название для всякого подношения в знак почтения и признательности, 1: Цар 25:27; 4: Цар 5:15; Суд 1:15) его (как бы в возмещение отнятого у него Иаковом благословения духовного). «Не откажись, говорит, принять это; все это даровано мне Богом; Он — податель всего, что имею. Через это Иаков незаметно давал ему понять, какого он удостаивается божественного промышления, и располагал его к тому, чтобы он оказывал ему большое уважение» (Иоанн Златоуст, Бес. 58, с. 633).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:9: have enough: Gen 27:39; Pro 30:15; Ecc 4:8
my brother: Gen 4:9, Gen 27:41; Jdg 20:23; Pro 16:7; Act 9:17, Act 21:20; Plm 1:7, Plm 1:16
keep that thou hast unto thyself: Heb. be that to thee that is thine
John Gill
33:9 And Esau said, I have enough, my brother,.... Or "I have much" (o), and stand in no need of this present, or have much more than thou hast:
keep that thou hast unto thyself; for the use of himself and family, which is large; in this Esau showed himself not only not a covetous man, but that he was truly reconciled to his brother, and needed not anything from him, to make up the difference between them.
(o) "est mihi multum", Pagninus, Montanus, Drusius; "plurima", V. L. "quamplurima", Vatablus.
33:1033:10: Եւ ասէ Յակոբ. Մի՛ այդպէս. եթէ գտի շնորհս առաջի քո՝ ընկա՛լ զընծայսն ՚ի ձեռաց իմոց. քանզի ա՛յնպէս տեսի զերեսս քո՝ որպէս ոք տեսանիցէ զերեսս Աստուծոյ։ Եւ զուարթասցի՛ս ընդ իս[306]։ [306] Ոմանք. Եւ զուարթասցի ընդ իս։
10 Յակոբն ասաց. «Այդպէս չի լինի: Եթէ շնորհ եմ գտել քո առաջ, ուրեմն ընդունի՛ր ինձնից ընծաները. որովհետեւ քո դէմքը տեսայ այնպէս, ինչպէս մարդ Աստծու դէմքը տեսնի: Ուրախացի՛ր ինձ հետ
10 Եւ Յակոբ ըսաւ. «Ո՛չ, կ’աղաչեմ քեզի, եթէ հիմա քու առջեւդ շնորհք գտայ, իմ ձեռքէս ընծաս ընդունէ. քանզի քու երեսդ Աստուծոյ երեսը տեսնելու պէս տեսայ եւ ինծի հաճեցար։
Եւ ասէ Յակոբ. Մի՛ այդպէս, եթէ գտի շնորհս առաջի քո, ընկալ զընծայսն ի ձեռաց իմոց. քանզի այնպէս տեսի զերեսս քո` որպէս ոք տեսանիցէ զերեսս Աստուծոյ, եւ զուարթասցիս ընդ իս:

33:10: Եւ ասէ Յակոբ. Մի՛ այդպէս. եթէ գտի շնորհս առաջի քո՝ ընկա՛լ զընծայսն ՚ի ձեռաց իմոց. քանզի ա՛յնպէս տեսի զերեսս քո՝ որպէս ոք տեսանիցէ զերեսս Աստուծոյ։ Եւ զուարթասցի՛ս ընդ իս[306]։
[306] Ոմանք. Եւ զուարթասցի ընդ իս։
10 Յակոբն ասաց. «Այդպէս չի լինի: Եթէ շնորհ եմ գտել քո առաջ, ուրեմն ընդունի՛ր ինձնից ընծաները. որովհետեւ քո դէմքը տեսայ այնպէս, ինչպէս մարդ Աստծու դէմքը տեսնի: Ուրախացի՛ր ինձ հետ
10 Եւ Յակոբ ըսաւ. «Ո՛չ, կ’աղաչեմ քեզի, եթէ հիմա քու առջեւդ շնորհք գտայ, իմ ձեռքէս ընծաս ընդունէ. քանզի քու երեսդ Աստուծոյ երեսը տեսնելու պէս տեսայ եւ ինծի հաճեցար։
zohrab-1805▾ eastern-1994▾ western am▾
33:1010: Иаков сказал: нет, если я приобрел благоволение в очах твоих, прими дар мой от руки моей, ибо я увидел лице твое, как бы кто увидел лице Божие, и ты был благосклонен ко мне;
33:10 εἶπεν επω say; speak δὲ δε though; while Ιακωβ ιακωβ Iakōb; Iakov εἰ ει if; whether εὕρηκα ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your δέξαι δεχομαι accept; take τὰ ο the δῶρα δωρον present διὰ δια through; because of τῶν ο the ἐμῶν εμος mine; my own χειρῶν χειρ hand ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he εἶδον οραω view; see τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ὡς ως.1 as; how ἄν αν perhaps; ever τις τις anyone; someone ἴδοι ειδω realize; have idea πρόσωπον προσωπον face; ahead of θεοῦ θεος God καὶ και and; even εὐδοκήσεις ευδοκεω satisfied με με me
33:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob אַל־ ʔal- אַל not נָא֙ nˌā נָא yeah אִם־ ʔim- אִם if נָ֨א nˌā נָא yeah מָצָ֤אתִי māṣˈāṯî מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye וְ wᵊ וְ and לָקַחְתָּ֥ lāqaḥtˌā לקח take מִנְחָתִ֖י minḥāṯˌî מִנְחָה present מִ mi מִן from יָּדִ֑י yyāḏˈî יָד hand כִּ֣י kˈî כִּי that עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus רָאִ֣יתִי rāʔˈîṯî ראה see פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face כִּ ki כְּ as רְאֹ֛ת rᵊʔˈōṯ ראה see פְּנֵ֥י pᵊnˌê פָּנֶה face אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וַ wa וְ and תִּרְצֵֽנִי׃ ttirṣˈēnî רצה like
33:10. dixit Iacob noli ita obsecro sed si inveni gratiam in oculis tuis accipe munusculum de manibus meis sic enim vidi faciem tuam quasi viderim vultum Dei esto mihi propitiusAnd Jacob said: Do not so I beseech thee, but if I have found favor in thy eyes, receive a little present at my hands: for I have seen thy face, as if I should have seen the countenance of God: be gracious to me,
10. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: forasmuch as I have seen thy face, as one seeth the face of God, and thou wast pleased with me.
33:10. And Jacob said: “I beg you, let it not be so. But if I have found favor in your eyes, receive a small present from my hands. For I have looked upon your face as I would look upon the countenance of God. Be gracious to me,
33:10. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me:

10: Иаков сказал: нет, если я приобрел благоволение в очах твоих, прими дар мой от руки моей, ибо я увидел лице твое, как бы кто увидел лице Божие, и ты был благосклонен ко мне;
33:10
εἶπεν επω say; speak
δὲ δε though; while
Ιακωβ ιακωβ Iakōb; Iakov
εἰ ει if; whether
εὕρηκα ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
δέξαι δεχομαι accept; take
τὰ ο the
δῶρα δωρον present
διὰ δια through; because of
τῶν ο the
ἐμῶν εμος mine; my own
χειρῶν χειρ hand
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
εἶδον οραω view; see
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ὡς ως.1 as; how
ἄν αν perhaps; ever
τις τις anyone; someone
ἴδοι ειδω realize; have idea
πρόσωπον προσωπον face; ahead of
θεοῦ θεος God
καὶ και and; even
εὐδοκήσεις ευδοκεω satisfied
με με me
33:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
אַל־ ʔal- אַל not
נָא֙ nˌā נָא yeah
אִם־ ʔim- אִם if
נָ֨א nˌā נָא yeah
מָצָ֤אתִי māṣˈāṯî מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֔יךָ ʕênˈeʸḵā עַיִן eye
וְ wᵊ וְ and
לָקַחְתָּ֥ lāqaḥtˌā לקח take
מִנְחָתִ֖י minḥāṯˌî מִנְחָה present
מִ mi מִן from
יָּדִ֑י yyāḏˈî יָד hand
כִּ֣י kˈî כִּי that
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
רָאִ֣יתִי rāʔˈîṯî ראה see
פָנֶ֗יךָ fānˈeʸḵā פָּנֶה face
כִּ ki כְּ as
רְאֹ֛ת rᵊʔˈōṯ ראה see
פְּנֵ֥י pᵊnˌê פָּנֶה face
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וַ wa וְ and
תִּרְצֵֽנִי׃ ttirṣˈēnî רצה like
33:10. dixit Iacob noli ita obsecro sed si inveni gratiam in oculis tuis accipe munusculum de manibus meis sic enim vidi faciem tuam quasi viderim vultum Dei esto mihi propitius
And Jacob said: Do not so I beseech thee, but if I have found favor in thy eyes, receive a little present at my hands: for I have seen thy face, as if I should have seen the countenance of God: be gracious to me,
33:10. And Jacob said: “I beg you, let it not be so. But if I have found favor in your eyes, receive a small present from my hands. For I have looked upon your face as I would look upon the countenance of God. Be gracious to me,
33:10. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
2. Jacob affectionately urges him to accept it, and prevails, v. 10, 11. Jacob sent it, through fear (ch. xxxii. 20), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges:-- (1.) The satisfaction he had in his brother's favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or the meaning is that Jacob saw God's favour to him in Esau's: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance. (2.) The competency he had of this world's goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, Deut. viii. 18. He adds, "And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, a godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is yours if you be Christ's, 1 Cor. iii. 22. [2.] Because he has the comfort of all. I have all, and abound, Phil. iv. 18. He that has much would have more; but he that thinks he has all is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking.
III. About the progress of their journey. 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, v. 12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau has become fond of Jacob's company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer (v. 13, 14), wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa. xl. 11. Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey's end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, v. 15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, "Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God.
Adam Clarke: Commentary on the Bible - 1831
33:10: Receive my present at my hand - Jacob could not be certain that he had found favor with Esau, unless the present had been received; for in accepting it Esau necessarily became his friend, according to the custom of those times, and in that country. In the eastern countries, if your present be received by your superior, you may rely on his friendship; if it be not received, you have every thing to fear. It is on this ground that Jacob was so urgent with Esau to receive his present, because he knew that after this he must treat him as a friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:10: if now: Gen 19:19, Gen 47:29, Gen 50:4; Exo 33:12, Exo 33:13; Rut 2:10; Sa1 20:3; Jer 31:2
receive: To accept a present from an inferior was a customary pledge of friendship; but returning it implied disaffection. It was on this ground that Jacob was so urgent with Esau to receive his present.
I have seen: Gen 32:30, Gen 43:3; Sa2 3:13, Sa2 14:24, Sa2 14:28, Sa2 14:32; Job 33:26; Psa 41:11; Mat 18:10; Rev 22:4
Carl Friedrich Keil and Franz Delitzsch
33:10
"For therefore," sc., to be able to offer thee this present, "have I come to see thy face, as man seeth the face of God, and thou hast received me favourably." The thought is this: In thy countenance I have been met with divine (heavenly) friendliness (cf. 1Kings 29:9; 2Kings 14:17). Jacob might say this without cringing, since he "must have discerned the work of God in the unexpected change in his brother's disposition towards him, and in his brother's friendliness a reflection of this divine."
Geneva 1599
33:10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore (d) I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
(d) In that his brother embraced him so lovingly, contrary to his expectation, he accepted it as a clear sign of God's presence.
John Gill
33:10 And Jacob said, nay, I pray thee,.... Do not say so, as the Targum of Jonathan supplies it, or do not refuse my present:
if now I have found grace in thy sight, then receive my present at my hand; signifying, that the acceptance of his present would be a token to him, and give him full satisfaction that he bore a good will to him, and did not retain anger and resentment against him:
for therefore I have seen thy face, as though I had seen the face of God; or of princes, as Onkelos, as the face of some great personage, as he was; or as the face of an angel, very pleasant and lovely; or as the face of God himself, he observing the love and favour of God to him, in working upon the heart of Esau, and causing him to carry it so lovingly to him; wherefore for this reason receive it, because I have had such an agreeable sight of thee:
and thou wast pleased with me; accepted of me, and kindly received me:
John Wesley
33:10 I have seen thy face as though I had seen the face of God - That is, I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled.
33:1133:11: Եւ ա՛ռ զօրհնութիւնս իմ, զոր մատուցի քեզ. զի ողորմեցաւ ինձ Աստուած. եւ է՛ իմ ամենայն ինչ։ Եւ բռնադատեաց զնա. եւ ա՛ռ։
11 եւ ընդունի՛ր իմ ընծաները, որ մատուցեցի քեզ, որովհետեւ ողորմեց ինձ Աստուած, եւ ես ամէն ինչ ունեմ»: Յակոբն ստիպեց նրան, եւ սա ընդունեց:
11 Շնորհք ըրէ՛, քեզի բերուած ընծաս* ա՛ռ. քանզի Աստուած ողորմեցաւ ինծի եւ քանզի ես ամէն բան ունիմ»։
Եւ առ զօրհնութիւնսդ իմ զոր մատուցի քեզ. զի ողորմեցաւ ինձ Աստուած, եւ է իմ ամենայն ինչ: Եւ բռնադատեաց զնա, եւ առ:

33:11: Եւ ա՛ռ զօրհնութիւնս իմ, զոր մատուցի քեզ. զի ողորմեցաւ ինձ Աստուած. եւ է՛ իմ ամենայն ինչ։ Եւ բռնադատեաց զնա. եւ ա՛ռ։
11 եւ ընդունի՛ր իմ ընծաները, որ մատուցեցի քեզ, որովհետեւ ողորմեց ինձ Աստուած, եւ ես ամէն ինչ ունեմ»: Յակոբն ստիպեց նրան, եւ սա ընդունեց:
11 Շնորհք ըրէ՛, քեզի բերուած ընծաս* ա՛ռ. քանզի Աստուած ողորմեցաւ ինծի եւ քանզի ես ամէն բան ունիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1111: прими благословение мое, которое я принес тебе, потому что Бог даровал мне, и есть у меня всё. И упросил его, и тот взял
33:11 λαβὲ λαμβανω take; get τὰς ο the εὐλογίας ευλογια commendation; acclamation μου μου of me; mine ἃς ος who; what ἤνεγκά φερω carry; bring σοι σοι you ὅτι οτι since; that ἠλέησέν ελεεω show mercy; have mercy on με με me ὁ ο the θεὸς θεος God καὶ και and; even ἔστιν ειμι be μοι μοι me πάντα πας all; every καὶ και and; even ἐβιάσατο βιαζω violate; force his way αὐτόν αυτος he; him καὶ και and; even ἔλαβεν λαμβανω take; get
33:11 קַח־ qaḥ- לקח take נָ֤א nˈā נָא yeah אֶת־ ʔeṯ- אֵת [object marker] בִּרְכָתִי֙ birᵊḵāṯˌî בְּרָכָה blessing אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הֻבָ֣את huvˈāṯ בוא come לָ֔ךְ lˈāḵ לְ to כִּֽי־ kˈî- כִּי that חַנַּ֥נִי ḥannˌanî חנן favour אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and כִ֣י ḵˈî כִּי that יֶשׁ־ yeš- יֵשׁ existence לִי־ lî- לְ to כֹ֑ל ḵˈōl כֹּל whole וַ wa וְ and יִּפְצַר־ yyifṣar- פצר entreat בֹּ֖ו bˌô בְּ in וַ wa וְ and יִּקָּֽח׃ yyiqqˈāḥ לקח take
33:11. et suscipe benedictionem quam adtuli tibi et quam donavit mihi Deus tribuens omnia vix fratre conpellente suscipiensAnd take the blessing, which I have brought thee, and which God hath given me, who giveth all things. He took it with much ado at his brother's earnest pressing him,
11. Take, I pray thee, my gift that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.
33:11. and take the blessing which I have brought to you, and which God, who bestows all things, has given as a gift to me.” Accepting it reluctantly, at the insistence of his brother,
33:11. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took [it].
Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took:

11: прими благословение мое, которое я принес тебе, потому что Бог даровал мне, и есть у меня всё. И упросил его, и тот взял
33:11
λαβὲ λαμβανω take; get
τὰς ο the
εὐλογίας ευλογια commendation; acclamation
μου μου of me; mine
ἃς ος who; what
ἤνεγκά φερω carry; bring
σοι σοι you
ὅτι οτι since; that
ἠλέησέν ελεεω show mercy; have mercy on
με με me
ο the
θεὸς θεος God
καὶ και and; even
ἔστιν ειμι be
μοι μοι me
πάντα πας all; every
καὶ και and; even
ἐβιάσατο βιαζω violate; force his way
αὐτόν αυτος he; him
καὶ και and; even
ἔλαβεν λαμβανω take; get
33:11
קַח־ qaḥ- לקח take
נָ֤א nˈā נָא yeah
אֶת־ ʔeṯ- אֵת [object marker]
בִּרְכָתִי֙ birᵊḵāṯˌî בְּרָכָה blessing
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הֻבָ֣את huvˈāṯ בוא come
לָ֔ךְ lˈāḵ לְ to
כִּֽי־ kˈî- כִּי that
חַנַּ֥נִי ḥannˌanî חנן favour
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
כִ֣י ḵˈî כִּי that
יֶשׁ־ yeš- יֵשׁ existence
לִי־ lî- לְ to
כֹ֑ל ḵˈōl כֹּל whole
וַ wa וְ and
יִּפְצַר־ yyifṣar- פצר entreat
בֹּ֖ו bˌô בְּ in
וַ wa וְ and
יִּקָּֽח׃ yyiqqˈāḥ לקח take
33:11. et suscipe benedictionem quam adtuli tibi et quam donavit mihi Deus tribuens omnia vix fratre conpellente suscipiens
And take the blessing, which I have brought thee, and which God hath given me, who giveth all things. He took it with much ado at his brother's earnest pressing him,
33:11. and take the blessing which I have brought to you, and which God, who bestows all things, has given as a gift to me.” Accepting it reluctantly, at the insistence of his brother,
33:11. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:11: my blessing: Gen 32:13-20; Jos 15:19; Jdg 1:15; Sa1 25:27, Sa1 30:26; Kg2 5:15; Co2 9:5, Co2 9:6
and because: Gen 33:9; Phi 4:11, Phi 4:12, Phi 4:18
enough: Heb. all things, Rom 8:31, Rom 8:32; Co1 3:21; Co2 6:10; Phi 4:12, Phi 4:18; Ti1 4:8
urged him: Kg2 2:17, Kg2 5:16, Kg2 5:23; Luk 14:23
Carl Friedrich Keil and Franz Delitzsch
33:11
Blessing: i.e., the present, expressive of his desire to bless, as in 1Kings 25:27; 1Kings 30:26. הבאת: for הבאה, as in Deut 31:29; Is 7:14, etc.; sometimes also in verbs הל, Lev 25:21; Lev 26:34. כל ישׁ־לי: "I have all" (not all kinds of things); viz as the heir of the divine promise.
John Gill
33:11 Take, I pray thee, my blessing that is brought to thee,.... The present he had sent him, now carrying home to his house, which was a part of what God had blessed Jacob with; and which he from a beneficent generous spirit gave his brother, wishing the blessing of God to go along with it; it was an insinuation, and so he would have it taken, that he wished him all happiness and prosperity:
because God hath dealt graciously with me; in giving him so much substance, and now in giving him so much favour in the sight of Esau, whom he dreaded:
and because I have enough; a sufficiency of all good things, being thoroughly contented with his state and circumstance; or "I have all things" (p), all kind of good things, everything that was necessary for him; the expression is stronger than Esau's; and indeed Jacob had besides a large share of temporal mercies, all spiritual ones; God was his covenant God and Father, Christ was his Redeemer, the Spirit his sanctifier; he had all grace bestowed on him, and was an heir of glory:
and he urged him, and he took it: being pressing on him, or importunate with him, he accepted of his present.
(p) "sunt mihi omnia", Pagninus, Montanus, Munster, Vatablus, Drusius, Cartwright.
Robert Jamieson, A. R. Fausset and David Brown
33:11 He urged him and he took it--In the East the acceptance by a superior is a proof of friendship, and by an enemy, of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esau's acceptance he had the strongest proofs of a good feeling being established that Eastern notions admit of.
33:1233:12: Եւ ասէ. Չուեսցո՛ւք գնասցո՛ւք՝ եւ երթիցուք զուղորդն[307]։ [307] Ոմանք. Եւ երթիցուք զուղղորդ։
12 Եսաւն ասաց. «Ելնենք գնանք ուղիղ ճանապարհով»:
12 Ստիպեց, մինչեւ որ ան ալ ընդունեց։ Անիկա ըսաւ. «Ելլենք երթանք ու ես քու առջեւէդ կ’երթամ»։
Եւ ասէ. Չուեսցուք գնասցուք եւ [465]երթիցուք զուղղորդն:

33:12: Եւ ասէ. Չուեսցո՛ւք գնասցո՛ւք՝ եւ երթիցուք զուղորդն[307]։
[307] Ոմանք. Եւ երթիցուք զուղղորդ։
12 Եսաւն ասաց. «Ելնենք գնանք ուղիղ ճանապարհով»:
12 Ստիպեց, մինչեւ որ ան ալ ընդունեց։ Անիկա ըսաւ. «Ելլենք երթանք ու ես քու առջեւէդ կ’երթամ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1212: и сказал: поднимемся и пойдем; и я пойду пред тобою.
33:12 καὶ και and; even εἶπεν επω say; speak ἀπάραντες απαιρω remove; take away πορευσόμεθα πορευομαι travel; go ἐπ᾿ επι in; on εὐθεῖαν ευθυς straight; directly
33:12 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say נִסְעָ֣ה nisʕˈā נסע pull out וְ wᵊ וְ and נֵלֵ֑כָה nēlˈēḵā הלך walk וְ wᵊ וְ and אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk לְ lᵊ לְ to נֶגְדֶּֽךָ׃ neḡdˈeḵā נֶגֶד counterpart
33:12. ait gradiamur simul eroque socius itineris tuiAnd said: Let us go on together, and I will accompany thee in thy journey.
12. And he said, Let us take our journey, and let us go, and I will go before thee.
33:12. he said, “Let us go on together, and I will accompany you on your journey.”
33:12. And he said, Let us take our journey, and let us go, and I will go before thee.
And he said, Let us take our journey, and let us go, and I will go before thee:

12: и сказал: поднимемся и пойдем; и я пойду пред тобою.
33:12
καὶ και and; even
εἶπεν επω say; speak
ἀπάραντες απαιρω remove; take away
πορευσόμεθα πορευομαι travel; go
ἐπ᾿ επι in; on
εὐθεῖαν ευθυς straight; directly
33:12
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
נִסְעָ֣ה nisʕˈā נסע pull out
וְ wᵊ וְ and
נֵלֵ֑כָה nēlˈēḵā הלך walk
וְ wᵊ וְ and
אֵלְכָ֖ה ʔēlᵊḵˌā הלך walk
לְ lᵊ לְ to
נֶגְדֶּֽךָ׃ neḡdˈeḵā נֶגֶד counterpart
33:12. ait gradiamur simul eroque socius itineris tui
And said: Let us go on together, and I will accompany thee in thy journey.
33:12. he said, “Let us go on together, and I will accompany you on your journey.”
33:12. And he said, Let us take our journey, and let us go, and I will go before thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: Здесь изображаются последние минуты свидания и расставание Исава и Иакова. Исав в знак искренней братской приязни предлагает Иакову продолжать путь совместно (12), но Иаков отклоняет это предложение под благовидным предлогом, что быстрое движение с Исавом и его спутниками может оказаться гибельным и для маловозрастных и нежных детей его, и для скота, в котором есть тоже молодые животные и дойные матки (13); на самом же деле Иаков, видимо, опасается, как бы мир с братом не был нарушен при дальнейшем совместном путешествии. Взамен этого он предлагает Исаву идти вперед одному, а сам выражает намерение идти медленно, насколько позволят малые дети и скот, и обещает прибыть к нему в Сеир.

По поводу этого обещания Иакова, по-видимому, не выполненного им (17) по недоверию к Исаву, р. Абугу говорит: «мы искали во всем Писании и не нашли, чтобы когда-либо Иаков приходил к Исаву на гору Сеир; возможно ли, однако, чтобы Иаков, который был правдив, мог обманывать Исава? Нет! Когда же он придет к нему? В будущем, см. Авд. 17, 21, ср. Мих 7:20» (Beresch. r. Par. 78, s.335).
Albert Barnes: Notes on the Bible - 1834
33:12-16
They now part for the present. "I will qo with thee;" as an escort or vanguard. Jacob explains that this would be inconvenient for both parties, as his tender children and suckling cattle could not keep pace with Esau's men, who were used to the road. "At the pace of the cattle;" as fast as the business (מלאכה melā'kâ h) of traveling with cattle will permit. Unto Selr. Jacob is travelling to the land of Kenaan, and to the residence of his father. But, on arriving there, it will be his first duty to return the fraternal visit of Esau. The very circumstance that he sent messengers to apprise his brother of his arrival, implies that he was prepared to cultivate friendly relations with him. Jacob also declines the offer of some of the men that Esau had with him. He had, doubtless, enough of hands to manage his remaining flock, and he now relied more than ever on the protection of that God who had ever proved himself a faithful and effectual guardian.
Carl Friedrich Keil and Franz Delitzsch
33:12
Lastly, Esau proposed to accompany Jacob on his journey. But Jacob politely declined not only his own company, but also the escort, which Esau afterwards offered him, of a portion of his attendants; the latter as being unnecessary, the former as likely to be injurious to his flocks. This did not spring from any feeling of distrust; and the ground assigned was no mere pretext. He needed no military guard, "for he knew that he was defended by the hosts of God;" and the reason given was a very good one: "My lord knoweth that the children are tender, and the flocks and herds that are milking (עלות from עוּל, giving milk or suckling) are upon me" (עלי): i.e., because they are giving milk they are an object of especial anxiety to me; "and if one should overdrive them a single day, all the sheep would die." A caravan, with delicate children and cattle that required care, could not possibly keep pace with Esau and his horsemen, without taking harm. And Jacob could not expect his brother to accommodate himself to the rate at which he was travelling. For this reason he wished Esau to go on first; and he would drive gently behind, "according to the foot of the cattle (מלאכה possessions = cattle), and according to the foot of the children," i.e., "according to the pace at which the cattle and the children could go" (Luther). "Till I come to my lord to Seir:" these words are not to be understood as meaning that he intended to go direct to Seir; consequently they were not a wilful deception for the purpose of getting rid of Esau. Jacob's destination was Canaan, and in Canaan probably Hebron, where his father Isaac still lived. From thence he may have thought of paying a visit to Esau in Seir. Whether he carried out this intention or not, we cannot tell; for we have not a record of all that Jacob did, but only of the principal events of his life. We afterwards find them both meeting together as friends at their father's funeral (Gen 35:29). Again, the attitude of inferiority which Jacob assumed in his conversation with Esau, addressing him as lord, and speaking of himself as servant, was simply an act of courtesy suited to the circumstances, in which he paid to Esau the respect due to the head of a powerful band; since he could not conscientiously have maintained the attitude of a brother, when inwardly and spiritually, in spite of Esau's friendly meeting, they were so completely separated the one from the other.
John Gill
33:12 And he said, let us take our journey, and let us go,.... To Seir, where Esau lived, and whither he invited Jacob to stop a while, and refresh himself and his family:
and I will go before thee; to show him the way to his palace, and to protect him on the road from all dangers; or "besides thee" (q), alongside of him, keeping equal pace with him, thereby showing great honour and respect, as well as in order to converse with him as they, travelled.
(q) "e regione tui", Montanus, Fagius, Drusius; "a latere tuo", Vatablus; "juxta te", Cartwright.
John Wesley
33:12 Esau offers himself to be his guide and companion, in token of sincere reconciliation. We never find that Jacob and Esau were so loving with one another as they were now. God made Esau not only not an enemy, but a friend. Esau is become fond of Jacob's company, courts him to mount Seir: let us never despair of any, nor distrust God, in whose hands all hearts are. Yet Jacob saw cause modestly to refute this offer, wherein he shews a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks with young, and not lead the one or drive the other too fast. Jacob intimates to him, that it was his design to come to him to mount Seir; and we may presume he did so, after he had settled his concerns elsewhere, though that visit be not recorded.
Robert Jamieson, A. R. Fausset and David Brown
33:12 THE PARTING. (Gen 33:12-20)
And he said, Let us take our journey--Esau proposed to accompany Jacob and his family through the country, both as a mark of friendship and as an escort to guard them. But the proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordiality, the brothers were so different in spirit, character, and habits--the one so much a man of the world, and the other a man of God, that there was great risk of something occurring to disturb the harmony. Jacob having alleged a very reasonable excuse for the tardiness of his movements, the brothers parted in peace.
33:1333:13: Եւ ասէ ցնա. Տէր իմ ինքնին գիտէ, զի մանկունքս մատա՛ղ են. եւ ոչխարի, եւ արջառոյ ծնունդ արձակեալ է. եւ եթէ մի օր ստիպեմ զդոսա, մեռանին ամենայն խաշինքդ։
13 Յակոբն ասաց նրան. «Իմ տէրն ինքը գիտի, որ երեխաներս փոքր են, իսկ ոչխարն ու արջառը արդէն ծնել են: Եթէ դրանց ստիպեմ մի օրուայ ճանապարհ գնալ, ապա բոլոր անասունները կը սատկեն:
13 Յակոբ ըսաւ անոր. «Իմ տէրս գիտէ որ զաւակները մատղաշ են ու ինծի հետ եղած հօտերն ու արջառները ձագերով են, եթէ մէկ օր բռնութեամբ վարեն զանոնք, բոլոր հօտերը պիտի մեռնին։
Եւ ասէ ցնա. Տէր իմ ինքնին գիտէ, զի մանկունքս մատաղ են, եւ ոչխարի եւ արջառոյ ծնունդ արձակեալ է. եւ եթէ մի օր ստիպեմ զդոսա, մեռանին ամենայն խաշինքդ:

33:13: Եւ ասէ ցնա. Տէր իմ ինքնին գիտէ, զի մանկունքս մատա՛ղ են. եւ ոչխարի, եւ արջառոյ ծնունդ արձակեալ է. եւ եթէ մի օր ստիպեմ զդոսա, մեռանին ամենայն խաշինքդ։
13 Յակոբն ասաց նրան. «Իմ տէրն ինքը գիտի, որ երեխաներս փոքր են, իսկ ոչխարն ու արջառը արդէն ծնել են: Եթէ դրանց ստիպեմ մի օրուայ ճանապարհ գնալ, ապա բոլոր անասունները կը սատկեն:
13 Յակոբ ըսաւ անոր. «Իմ տէրս գիտէ որ զաւակները մատղաշ են ու ինծի հետ եղած հօտերն ու արջառները ձագերով են, եթէ մէկ օր բռնութեամբ վարեն զանոնք, բոլոր հօտերը պիտի մեռնին։
zohrab-1805▾ eastern-1994▾ western am▾
33:1313: Иаков сказал ему: господин мой знает, что дети нежны, а мелкий и крупный скот у меня дойный: если погнать его один день, то помрет весь скот;
33:13 εἶπεν επω say; speak δὲ δε though; while αὐτῷ αυτος he; him ὁ ο the κύριός κυριος lord; master μου μου of me; mine γινώσκει γινωσκω know ὅτι οτι since; that τὰ ο the παιδία παιδιον toddler; little child ἁπαλώτερα απαλος tender καὶ και and; even τὰ ο the πρόβατα προβατον sheep καὶ και and; even αἱ ο the βόες βους ox λοχεύονται λοχευω in; on ἐμέ εμε me ἐὰν εαν and if; unless οὖν ουν then καταδιώξω καταδιωκω hunt down; drive hard αὐτοὺς αυτος he; him ἡμέραν ημερα day μίαν εις.1 one; unit ἀποθανοῦνται αποθνησκω die πάντα πας all; every τὰ ο the κτήνη κτηνος livestock; animal
33:13 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to אֲדֹנִ֤י ʔᵃḏōnˈî אָדֹון lord יֹדֵ֨עַ֙ yōḏˈēₐʕ ידע know כִּֽי־ kˈî- כִּי that הַ ha הַ the יְלָדִ֣ים yᵊlāḏˈîm יֶלֶד boy רַכִּ֔ים rakkˈîm רַךְ tender וְ wᵊ וְ and הַ ha הַ the צֹּ֥אן ṣṣˌōn צֹאן cattle וְ wᵊ וְ and הַ ha הַ the בָּקָ֖ר bbāqˌār בָּקָר cattle עָלֹ֣ות ʕālˈôṯ עול nurse עָלָ֑י ʕālˈāy עַל upon וּ û וְ and דְפָקוּם֙ ḏᵊfāqûm דפק drive יֹ֣ום yˈôm יֹום day אֶחָ֔ד ʔeḥˈāḏ אֶחָד one וָ wā וְ and מֵ֖תוּ mˌēṯû מות die כָּל־ kol- כֹּל whole הַ ha הַ the צֹּֽאן׃ ṣṣˈōn צֹאן cattle
33:13. dixit Iacob nosti domine mi quod parvulos habeam teneros et oves ac boves fetas mecum quas si plus in ambulando fecero laborare morientur una die cuncti gregesAnd Jacob said: My lord, thou knowest that I have with me tender children, and sheep, and kine with young: which if I should cause to be overdriven, in one day all the flocks will die.
13. And he said unto him, My lord knoweth that the children are tender, and that the flocks and herds with me give suck: and if they overdrive them one day, all the flocks will die.
33:13. And Jacob said: “My lord, you know that I have with me tender little ones, and sheep, and cows with young. If I cause these to labor too much in walking, all the flocks will die in one day.
33:13. And he said unto him, My lord knoweth that the children [are] tender, and the flocks and herds with young [are] with me: and if men should overdrive them one day, all the flock will die.
And he said unto him, My lord knoweth that the children [are] tender, and the flocks and herds with young [are] with me: and if men should overdrive them one day, all the flock will die:

13: Иаков сказал ему: господин мой знает, что дети нежны, а мелкий и крупный скот у меня дойный: если погнать его один день, то помрет весь скот;
33:13
εἶπεν επω say; speak
δὲ δε though; while
αὐτῷ αυτος he; him
ο the
κύριός κυριος lord; master
μου μου of me; mine
γινώσκει γινωσκω know
ὅτι οτι since; that
τὰ ο the
παιδία παιδιον toddler; little child
ἁπαλώτερα απαλος tender
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
αἱ ο the
βόες βους ox
λοχεύονται λοχευω in; on
ἐμέ εμε me
ἐὰν εαν and if; unless
οὖν ουν then
καταδιώξω καταδιωκω hunt down; drive hard
αὐτοὺς αυτος he; him
ἡμέραν ημερα day
μίαν εις.1 one; unit
ἀποθανοῦνται αποθνησκω die
πάντα πας all; every
τὰ ο the
κτήνη κτηνος livestock; animal
33:13
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
אֲדֹנִ֤י ʔᵃḏōnˈî אָדֹון lord
יֹדֵ֨עַ֙ yōḏˈēₐʕ ידע know
כִּֽי־ kˈî- כִּי that
הַ ha הַ the
יְלָדִ֣ים yᵊlāḏˈîm יֶלֶד boy
רַכִּ֔ים rakkˈîm רַךְ tender
וְ wᵊ וְ and
הַ ha הַ the
צֹּ֥אן ṣṣˌōn צֹאן cattle
וְ wᵊ וְ and
הַ ha הַ the
בָּקָ֖ר bbāqˌār בָּקָר cattle
עָלֹ֣ות ʕālˈôṯ עול nurse
עָלָ֑י ʕālˈāy עַל upon
וּ û וְ and
דְפָקוּם֙ ḏᵊfāqûm דפק drive
יֹ֣ום yˈôm יֹום day
אֶחָ֔ד ʔeḥˈāḏ אֶחָד one
וָ וְ and
מֵ֖תוּ mˌēṯû מות die
כָּל־ kol- כֹּל whole
הַ ha הַ the
צֹּֽאן׃ ṣṣˈōn צֹאן cattle
33:13. dixit Iacob nosti domine mi quod parvulos habeam teneros et oves ac boves fetas mecum quas si plus in ambulando fecero laborare morientur una die cuncti greges
And Jacob said: My lord, thou knowest that I have with me tender children, and sheep, and kine with young: which if I should cause to be overdriven, in one day all the flocks will die.
33:13. And Jacob said: “My lord, you know that I have with me tender little ones, and sheep, and cows with young. If I cause these to labor too much in walking, all the flocks will die in one day.
33:13. And he said unto him, My lord knoweth that the children [are] tender, and the flocks and herds with young [are] with me: and if men should overdrive them one day, all the flock will die.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:13: the children: Ch1 22:5; Pro 12:10; Isa 40:11; Eze 34:15, Eze 34:16, Eze 34:23-25; Joh 21:15-17
John Gill
33:13 And he said unto him, my lord knoweth the children are tender,.... The eldest being but thirteen years of age, and the youngest about six; and Esau might easily perceive by their stature that they were young and tender, and not able to bear either riding or walking very fast:
and the flocks and herds with young are with me; or "upon me" (r); the charge of them was upon him, it was incumbent on him to take care of them, and especially in the circumstances in which they were, being big with young, both sheep and kine; or "suckling", giving milk to their young, as the Targums of Onkelos and Jonathan, and so having lambs and calves, some of them perhaps just yeaned and calved, they required more attendance and greater care in driving them, not being able to travel far in a day:
and if men should overdrive them one day, all the flock will die; if he, and the servants under him, should push them on too fast, beyond their strength, even but one day, all in the above circumstances would be in danger of being lost through overmuch fatigue and weariness.
(r) "super me", Montanus, Vatablus, "incumbere mihi", Junius & Tremellius, so Aben Ezra.
33:1433:14: Այլ յառաջեսցէ՛ տէր իմ քան զծառայ իւր. եւ ես ըստ կարի՛ եւ ըստ պարապոյ ճանապարհիդ առաջի իմ, եւ ըստ կազդուրել մանկանց իմոց խաղացից, մինչեւ եկից առ տէր իմ ՚ի Սէիր[308]։ [308] Ոմանք. Ըստ կազդուրելոյ ման՛՛։
14 Ուրեմն իմ տէրն իր ծառայի առջեւից թող գնայ, իսկ ես ըստ իմ կարողութեան ու անասունների ընթացքի, ըստ իմ երեխաների զօրութեան կը շարժուեմ, մինչեւ որ Սէիրում հասնեմ իմ տիրոջը»:
14 Ուստի թող իմ տէրս իր ծառային առջեւ անցնի ու ես կամաց կամաց առջեւս եղած անասուններուն ոտքովը ու տղաքներուն ոտքովը քալեմ, մինչեւ իմ տիրոջս Սէիր հասնիմ»։
Այլ յառաջեսցէ տէր իմ քան զծառայ իւր, եւ ես [466]ըստ կարի եւ ըստ պարապոյ ճանապարհիդ`` առաջի իմ, եւ ըստ կազդուրել մանկանց [467]իմոց խաղացից, մինչեւ եկից առ տէր իմ ի Սէիր:

33:14: Այլ յառաջեսցէ՛ տէր իմ քան զծառայ իւր. եւ ես ըստ կարի՛ եւ ըստ պարապոյ ճանապարհիդ առաջի իմ, եւ ըստ կազդուրել մանկանց իմոց խաղացից, մինչեւ եկից առ տէր իմ ՚ի Սէիր[308]։
[308] Ոմանք. Ըստ կազդուրելոյ ման՛՛։
14 Ուրեմն իմ տէրն իր ծառայի առջեւից թող գնայ, իսկ ես ըստ իմ կարողութեան ու անասունների ընթացքի, ըստ իմ երեխաների զօրութեան կը շարժուեմ, մինչեւ որ Սէիրում հասնեմ իմ տիրոջը»:
14 Ուստի թող իմ տէրս իր ծառային առջեւ անցնի ու ես կամաց կամաց առջեւս եղած անասուններուն ոտքովը ու տղաքներուն ոտքովը քալեմ, մինչեւ իմ տիրոջս Սէիր հասնիմ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1414: пусть господин мой пойдет впереди раба своего, а я пойду медленно, как пойдет скот, который предо мною, и как пойдут дети, и приду к господину моему в Сеир.
33:14 προελθέτω προερχομαι come before; go ahead ὁ ο the κύριός κυριος lord; master μου μου of me; mine ἔμπροσθεν εμπροσθεν in front; before τοῦ ο the παιδός παις child; boy ἐγὼ εγω I δὲ δε though; while ἐνισχύσω ενισχυω fortify; prevail ἐν εν in τῇ ο the ὁδῷ οδος way; journey κατὰ κατα down; by σχολὴν σχολη school; leisure τῆς ο the πορεύσεως πορεια travel; journey τῆς ο the ἐναντίον εναντιον next to; before μου μου of me; mine καὶ και and; even κατὰ κατα down; by πόδα πους foot; pace τῶν ο the παιδαρίων παιδαριον little boy ἕως εως till; until τοῦ ο the με με me ἐλθεῖν ερχομαι come; go πρὸς προς to; toward τὸν ο the κύριόν κυριος lord; master μου μου of me; mine εἰς εις into; for Σηιρ σηιρ Sēir; Sir
33:14 יַעֲבָר־ yaʕᵃvor- עבר pass נָ֥א nˌā נָא yeah אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant וַ wa וְ and אֲנִ֞י ʔᵃnˈî אֲנִי i אֶתְנָהֲלָ֣ה ʔeṯnāhᵃlˈā נהל lead לְ lᵊ לְ to אִטִּ֗י ʔiṭṭˈî אַט gentle לְ lᵊ לְ to רֶ֨גֶל rˌeḡel רֶגֶל foot הַ ha הַ the מְּלָאכָ֤ה mmᵊlāḵˈā מְלָאכָה work אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לְ lᵊ לְ to פָנַי֙ fānˌay פָּנֶה face וּ û וְ and לְ lᵊ לְ to רֶ֣גֶל rˈeḡel רֶגֶל foot הַ ha הַ the יְלָדִ֔ים yᵊlāḏˈîm יֶלֶד boy עַ֛ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אָבֹ֥א ʔāvˌō בוא come אֶל־ ʔel- אֶל to אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord שֵׂעִֽירָה׃ śēʕˈîrā שֵׂעִיר Seir
33:14. praecedat dominus meus ante servum suum et ego sequar paulatim vestigia eius sicut videro posse parvulos meos donec veniam ad dominum meum in SeirMay it please my lord to go before his servant: and I will follow softly after him, as I shall see my children to be able, until I come to my lord in Seir.
14. Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according to the pace of the cattle that is before me and according to the pace of the children, until I come unto my lord unto Seir.
33:14. May it please my lord to go before his servant. And I will follow gradually in his steps, as much as I see my little ones to be able, until I arrive to my lord in Seir.”
33:14. Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.
Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir:

14: пусть господин мой пойдет впереди раба своего, а я пойду медленно, как пойдет скот, который предо мною, и как пойдут дети, и приду к господину моему в Сеир.
33:14
προελθέτω προερχομαι come before; go ahead
ο the
κύριός κυριος lord; master
μου μου of me; mine
ἔμπροσθεν εμπροσθεν in front; before
τοῦ ο the
παιδός παις child; boy
ἐγὼ εγω I
δὲ δε though; while
ἐνισχύσω ενισχυω fortify; prevail
ἐν εν in
τῇ ο the
ὁδῷ οδος way; journey
κατὰ κατα down; by
σχολὴν σχολη school; leisure
τῆς ο the
πορεύσεως πορεια travel; journey
τῆς ο the
ἐναντίον εναντιον next to; before
μου μου of me; mine
καὶ και and; even
κατὰ κατα down; by
πόδα πους foot; pace
τῶν ο the
παιδαρίων παιδαριον little boy
ἕως εως till; until
τοῦ ο the
με με me
ἐλθεῖν ερχομαι come; go
πρὸς προς to; toward
τὸν ο the
κύριόν κυριος lord; master
μου μου of me; mine
εἰς εις into; for
Σηιρ σηιρ Sēir; Sir
33:14
יַעֲבָר־ yaʕᵃvor- עבר pass
נָ֥א nˌā נָא yeah
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
עַבְדֹּ֑ו ʕavdˈô עֶבֶד servant
וַ wa וְ and
אֲנִ֞י ʔᵃnˈî אֲנִי i
אֶתְנָהֲלָ֣ה ʔeṯnāhᵃlˈā נהל lead
לְ lᵊ לְ to
אִטִּ֗י ʔiṭṭˈî אַט gentle
לְ lᵊ לְ to
רֶ֨גֶל rˌeḡel רֶגֶל foot
הַ ha הַ the
מְּלָאכָ֤ה mmᵊlāḵˈā מְלָאכָה work
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לְ lᵊ לְ to
פָנַי֙ fānˌay פָּנֶה face
וּ û וְ and
לְ lᵊ לְ to
רֶ֣גֶל rˈeḡel רֶגֶל foot
הַ ha הַ the
יְלָדִ֔ים yᵊlāḏˈîm יֶלֶד boy
עַ֛ד ʕˈaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אָבֹ֥א ʔāvˌō בוא come
אֶל־ ʔel- אֶל to
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
שֵׂעִֽירָה׃ śēʕˈîrā שֵׂעִיר Seir
33:14. praecedat dominus meus ante servum suum et ego sequar paulatim vestigia eius sicut videro posse parvulos meos donec veniam ad dominum meum in Seir
May it please my lord to go before his servant: and I will follow softly after him, as I shall see my children to be able, until I come to my lord in Seir.
33:14. May it please my lord to go before his servant. And I will follow gradually in his steps, as much as I see my little ones to be able, until I arrive to my lord in Seir.”
33:14. Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
33:14: Until I come unto my lord unto Seir - It is very likely that Jacob was perfectly sincere in his expressed purpose of visiting Esau at Seir, but it is as likely that circumstances afterwards occurred that rendered it either improper or impracticable; and we find that Esau afterwards removed to Canaan, and he and Jacob dwelt there together for several years. See Gen 36:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:14: according as: etc. Heb. according to the foot of the work, etc.; and according to the foot of the children.
be able: Isa 40:11; Mar 4:33; Rom 15:1; Co1 3:2, Co1 9:19-22
unto Seir: Gen 32:3; Deu 2:1; Jdg 5:4; Ch2 20:10; Eze 25:8, Eze 35:2, Eze 35:3
Geneva 1599
33:14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until (f) I come unto my lord unto Seir.
(f) He promised that which (as it would seem) he did not plan to do.
John Gill
33:14 Let my lord, I pray thee, pass over before his servant,.... He desired in a very respectable manner that he would not keep his pace in complaisance to him, but proceed on in his journey, and go on with his men, and he with his family and flocks would follow after as fast as he could, and their circumstances would admit of:
and I will lead on softly; slowly, gently, easily, step by step:
according as the cattle that goeth before me, and the children be able to endure; or "according to the foot" (s) of them; of the cattle, whom he calls the "work" (t), because his business lay in the care of them, and these were the chief of his substance; and of the children, as the feet of each of them were able to travel; or because of them, for the sake of them, as Aben Ezra, consulting their strength, he proposed to move on gently, like both a wise, careful, and tender father of his family, and shepherd of his flock:
until I come unto my lord unto Seir; whither, no doubt, he intended to come when he parted with Esau; but for reasons which after appeared to him he declined it: or more probably he did go thither then, or quickly after; though the Scripture makes no mention of it, he might go with some of his servants directly, and send his family, flocks, and herds, under the care of other servants, forward on their journey, and quickly come up to them again; for that he should tell a lie is not likely, nor does he seem to be under any temptation to it: and besides, it would have been dangerous to have disobliged his brother when on his borders, who could easily have come upon him again with four hundred men, and picked a quarrel with him for breach of promise, and destroyed him and his at once.
(s) "ad pedem", Pagninus, Montanus, Vatablus, Drusius, Cartwright. (t) "operis", Montanus, Munster, Fagius, Drusius, Cartwright, Schmidt.
Robert Jamieson, A. R. Fausset and David Brown
33:14 until I come unto my lord--It seems to have been Jacob's intention, passing round the Dead Sea, to visit his brother in Seir, and thus, without crossing the Jordan, go to Beer-sheba to Isaac; but he changed his plan, and whether the intention was carried out then or at a future period has not been recorded.
33:1533:15: Եւ ասէ Եսաւ. Իսկ թողից առ քեզ ՚ի ժողովրդենէ աստի՝ որ ընդ իս են։ Եւ նա ասէ. Ընդէ՞ր է ինձ այդ. շա՛տ է զի գտի շնորհս առաջի քո տէր։
15 Եսաւը հարցրեց. «Քեզ մօտ թողնե՞մ ինձ հետ եղած մարդկանց մի մասին»: Սա պատասխանեց. «Ի՞նչ կարիք կայ: Բաւական է, որ շնորհ գտայ քո առաջ, տէ՛ր»:
15 Եսաւ ըսաւ. «Արդ ինծի հետ եղող ժողովուրդէն մաս մը քու քովդ ձգեմ»։ Անիկա ըսաւ. «Ի՞նչ պէտք է. թող իմ տիրոջս առջեւ շնորհք գտնեմ»։
Եւ ասէ Եսաւ. Իսկ թողից առ քեզ ի ժողովրդենէ աստի որ ընդ իս են: Եւ նա ասէ. Ընդէ՞ր իցէ ինձ այդ, շատ է զի գտի շնորհս առաջի քո, տէր:

33:15: Եւ ասէ Եսաւ. Իսկ թողից առ քեզ ՚ի ժողովրդենէ աստի՝ որ ընդ իս են։ Եւ նա ասէ. Ընդէ՞ր է ինձ այդ. շա՛տ է զի գտի շնորհս առաջի քո տէր։
15 Եսաւը հարցրեց. «Քեզ մօտ թողնե՞մ ինձ հետ եղած մարդկանց մի մասին»: Սա պատասխանեց. «Ի՞նչ կարիք կայ: Բաւական է, որ շնորհ գտայ քո առաջ, տէ՛ր»:
15 Եսաւ ըսաւ. «Արդ ինծի հետ եղող ժողովուրդէն մաս մը քու քովդ ձգեմ»։ Անիկա ըսաւ. «Ի՞նչ պէտք է. թող իմ տիրոջս առջեւ շնորհք գտնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
33:1515: Исав сказал: оставлю я с тобою [несколько] из людей, которые при мне. Иаков сказал: к чему это? только бы мне приобрести благоволение в очах господина моего!
33:15 εἶπεν επω say; speak δὲ δε though; while Ησαυ ησαυ Ēsau; Isav καταλείψω καταλειπω leave behind; remain μετὰ μετα with; amid σοῦ σου of you; your ἀπὸ απο from; away τοῦ ο the λαοῦ λαος populace; population τοῦ ο the μετ᾿ μετα with; amid ἐμοῦ εμου my ὁ ο the δὲ δε though; while εἶπεν επω say; speak ἵνα ινα so; that τί τις.1 who?; what? τοῦτο ουτος this; he ἱκανὸν ικανος adequate; sufficient ὅτι οτι since; that εὗρον ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before σου σου of you; your κύριε κυριος lord; master
33:15 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau אַצִּֽיגָה־ ʔaṣṣˈîḡā- יצג set נָּ֣א nnˈā נָא yeah עִמְּךָ֔ ʕimmᵊḵˈā עִם with מִן־ min- מִן from הָ hā הַ the עָ֖ם ʕˌām עַם people אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתִּ֑י ʔittˈî אֵת together with וַ wa וְ and יֹּ֨אמֶר֙ yyˈōmer אמר say לָ֣מָּה lˈāmmā לָמָה why זֶּ֔ה zzˈeh זֶה this אֶמְצָא־ ʔemṣā- מצא find חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
33:15. respondit Esau oro te ut de populo qui mecum est saltem socii remaneant viae tuae non est inquit necesse hoc uno indigeo ut inveniam gratiam in conspectu domini meiEsau answered: I beseech thee, that some of the people at least, who are with me, may stay to accompany thee in the way. And he said: There is no necessity: I want nothing else but only to find favor, my lord, in thy sight.
15. And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.
33:15. Esau responded, “I beg you, that at least some of the people who are with me may remain to accompany you on the way.” But he said, “There is no need. I have need of one thing only: to find favor in your sight, my lord.”
33:15. And Esau said, Let me now leave with thee [some] of the folk that [are] with me. And he said, What needeth it? let me find grace in the sight of my lord.
And Esau said, Let me now leave with thee [some] of the folk that [are] with me. And he said, What needeth it? let me find grace in the sight of my lord:

15: Исав сказал: оставлю я с тобою [несколько] из людей, которые при мне. Иаков сказал: к чему это? только бы мне приобрести благоволение в очах господина моего!
33:15
εἶπεν επω say; speak
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
καταλείψω καταλειπω leave behind; remain
μετὰ μετα with; amid
σοῦ σου of you; your
ἀπὸ απο from; away
τοῦ ο the
λαοῦ λαος populace; population
τοῦ ο the
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ο the
δὲ δε though; while
εἶπεν επω say; speak
ἵνα ινα so; that
τί τις.1 who?; what?
τοῦτο ουτος this; he
ἱκανὸν ικανος adequate; sufficient
ὅτι οτι since; that
εὗρον ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
σου σου of you; your
κύριε κυριος lord; master
33:15
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
עֵשָׂ֔ו ʕēśˈāw עֵשָׂו Esau
אַצִּֽיגָה־ ʔaṣṣˈîḡā- יצג set
נָּ֣א nnˈā נָא yeah
עִמְּךָ֔ ʕimmᵊḵˈā עִם with
מִן־ min- מִן from
הָ הַ the
עָ֖ם ʕˌām עַם people
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתִּ֑י ʔittˈî אֵת together with
וַ wa וְ and
יֹּ֨אמֶר֙ yyˈōmer אמר say
לָ֣מָּה lˈāmmā לָמָה why
זֶּ֔ה zzˈeh זֶה this
אֶמְצָא־ ʔemṣā- מצא find
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
אֲדֹנִֽי׃ ʔᵃḏōnˈî אָדֹון lord
33:15. respondit Esau oro te ut de populo qui mecum est saltem socii remaneant viae tuae non est inquit necesse hoc uno indigeo ut inveniam gratiam in conspectu domini mei
Esau answered: I beseech thee, that some of the people at least, who are with me, may stay to accompany thee in the way. And he said: There is no necessity: I want nothing else but only to find favor, my lord, in thy sight.
33:15. Esau responded, “I beg you, that at least some of the people who are with me may remain to accompany you on the way.” But he said, “There is no need. I have need of one thing only: to find favor in your sight, my lord.”
33:15. And Esau said, Let me now leave with thee [some] of the folk that [are] with me. And he said, What needeth it? let me find grace in the sight of my lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Исав предлагает Иакову послать с ним несколько из своих людей — ради охраны или для выражения почета, в качестве свиты: но Иаков отказывается и от этой любезности брата, выражая словами: «к чему это?» или ту мысль, что и его собственный караван весьма обширен и достаточно силен, или же — надежду на вышнюю защиту от Бога и Ангелов (ср. 32:1). «Только бы мне обресть благоволение» — вежливая форма отказа пред лицом высокопоставленным (ср. 30:27).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:15: leave: Heb. set, or place, What needeth it? Heb. Wherefore is this?
find grace: Gen 34:11, Gen 47:25; Rut 2:13; Sa1 25:8; Sa2 16:4
John Gill
33:15 And Esau said, let me now leave with thee some of the folk that are with me,.... To show him the way, and guard him on the road, and he appear the more honourable when he entered into Seir:
and he said, what needeth it? Jacob saw not the necessity of it; he knew the direct way very probably; he thought himself in no danger, since he was at peace with Esau, and he did not affect the grandeur of an equipage:
let me find grace in the sight of my lord; having his favour and good will, that was enough for him; and among the rest of the favours he received from him, he begged this might be added, that he might be excused retaining any of his retinue with him.
John Wesley
33:15 Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not accept it. What needs it? He is under the Divine protection. Those are sufficiently guarded that have God for their guard, and are under a convoy of his hosts, as Jacob was. Jacob adds, only let me find grace in the sight of my lord - Having thy favour I have all I need, all I desire from thee.
33:1633:16: Եւ դարձա՛ւ յաւուր յայնմիկ Եսաւ ընդ ճանապարհս իւր ՚ի Սէիր։
16 Այդ օրը Եսաւը իր ճանապարհով վերադարձաւ Սէիր,
16 Այսպէս Եսաւ այն օրը իր ճամբան դարձաւ դէպի Սէիր։
Եւ դարձաւ յաւուր յայնմիկ Եսաւ ընդ ճանապարհ իւր ի Սէիր:

33:16: Եւ դարձա՛ւ յաւուր յայնմիկ Եսաւ ընդ ճանապարհս իւր ՚ի Սէիր։
16 Այդ օրը Եսաւը իր ճանապարհով վերադարձաւ Սէիր,
16 Այսպէս Եսաւ այն օրը իր ճամբան դարձաւ դէպի Սէիր։
zohrab-1805▾ eastern-1994▾ western am▾
33:1616: И возвратился Исав в тот же день путем своим в Сеир.
33:16 ἀπέστρεψεν αποστρεφω turn away; alienate δὲ δε though; while Ησαυ ησαυ Ēsau; Isav ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him εἰς εις into; for Σηιρ σηιρ Sēir; Sir
33:16 וַ wa וְ and יָּשָׁב֩ yyāšˌāv שׁוב return בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֥וּא hˌû הוּא he עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau לְ lᵊ לְ to דַרְכֹּ֖ו ḏarkˌô דֶּרֶךְ way שֵׂעִֽירָה׃ śēʕˈîrā שֵׂעִיר Seir
33:16. reversus est itaque illo die Esau itinere quo venerat in SeirSo Esau returned, that day, the way that he came, to Seir.
16. So Esau returned that day on his way unto Seir.
33:16. And so Esau returned that day, by the way that he had arrived, to Seir.
33:16. So Esau returned that day on his way unto Seir.
So Esau returned that day on his way unto Seir:

16: И возвратился Исав в тот же день путем своим в Сеир.
33:16
ἀπέστρεψεν αποστρεφω turn away; alienate
δὲ δε though; while
Ησαυ ησαυ Ēsau; Isav
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
εἰς εις into; for
Σηιρ σηιρ Sēir; Sir
33:16
וַ wa וְ and
יָּשָׁב֩ yyāšˌāv שׁוב return
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֥וּא hˌû הוּא he
עֵשָׂ֛ו ʕēśˈāw עֵשָׂו Esau
לְ lᵊ לְ to
דַרְכֹּ֖ו ḏarkˌô דֶּרֶךְ way
שֵׂעִֽירָה׃ śēʕˈîrā שֵׂעִיר Seir
33:16. reversus est itaque illo die Esau itinere quo venerat in Seir
So Esau returned, that day, the way that he came, to Seir.
33:16. And so Esau returned that day, by the way that he had arrived, to Seir.
33:16. So Esau returned that day on his way unto Seir.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Тогда Исав оставляет Иакова, с которым отселе, вероятно, не встречался до смерти Исаака (35:28–29).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 So Esau returned that day on his way unto Seir. 17 And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle: therefore the name of the place is called Succoth. 18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. 19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for a hundred pieces of money. 20 And he erected there an altar, and called it El-elohe-Israel.
Here, 1. Jacob comes to Succoth. Having in a friendly manner parted with Esau, who had gone to his own country (v. 16), he comes to a place where, it should seem, he rested for some time, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan (it signifies booths), that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths (Deut. xxvi. 5); such was the rock whence they were hewn. 2. He comes to Shechem; we read it, to Shalem, a city of Shechem; the critics generally incline to read it appellatively: he came safely, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safely, at last, into Canaan. Note, Diseases and dangers should teach us how to value health and safety, and should help to enlarge our hearts in thankfulness, when our going out and coming in have been signally preserved. Here, (1.) He buys a field, v. 19. Though the land of Canaan was his by promise, yet, the time for taking possession not having yet come, he is content to pay for his own, to prevent disputes with the present occupants. Note, Dominion is not founded in grace. Those that have heaven on free-cost must not expect to have earth so. (2.) He builds an altar, v. 20. [1.] In thankfulness to God, for the good hand of his providence over him. He did not content himself with verbal acknowledgments of God's favour to him, but made real ones. [2.] That he might keep up religion, and the worship of God, in his family. Note, Where we have a tent God must have an altar, where we have a house he must have a church in it. He dedicated this altar to the honour of El-elohe-Israel--God, the God of Israel, to the honour of God, in general, the only living and true God, the best of beings and first of causes; and to the honour of the God of Israel, as a God in covenant with him. Note, In our worship of God we must be guided and governed by the joint-discoveries both of natural and revealed religion. God had lately called him by the name of Israel, and now he calls God the God of Israel; though he is styled a prince with God, God shall still be a prince with him, his Lord and his God. Note, Our honours then become honours indeed to us when they are consecrated to God's honour; Israel's God is Israel's glory.
Carl Friedrich Keil and Franz Delitzsch
33:16
Esau set off the same day for Mount Seir, whilst Jacob proceeded to Succoth, where he built himself a house and made succoth for his flocks, i.e., probably not huts of branches and shrubs, but hurdles or folds made of twigs woven together. According to Josh 13:27, Succoth was in the valley of the Jordan, and was allotted to the tribe of Gad, as part of the district of the Jordan, "on the other side Jordan eastward;" and this is confirmed by Judg 8:4-5, and by Jerome (quaest. ad h. l.): Sochoth usque hodie civitas trans Jordanem in parte Scythopoleos. Consequently it cannot be identified with the Scut on the western side of the Jordan, to the south of Beisan, above the Wady el Mlih. - How long Jacob remained in Succoth cannot be determined; but we may conclude that he stayed there some years from the circumstance, that by erecting a house and huts he prepared for a lengthened stay. The motives which induced him to remain there are also unknown to us. But when Knobel adduces the fact, that Jacob came to Canaan for the purpose of visiting Isaac (Gen 31:18), as a reason why it is improbable that he continued long at Succoth, he forgets that Jacob could visit his father from Succoth just as well as from Shechem, and that, with the number of people and cattle that he had about him, it was impossible that he should join and subordinate himself to Isaac's household, after having attained through his past life and the promises of God a position of patriarchal independence.
John Gill
33:16 So Esau returned that day on his way unto Seir. Took his leave of Jacob the same day he met him, and proceeded on in his journey towards Seir; whether he arrived there the same day is not certain, probably it was more than a day's journey.
John Wesley
33:16 And Jacob journeyed to Succoth - Having in a friendly manner parted with Esau, who was gone to his own country, he comes to a place, where he rested, set up booths for his cattle, and other conveniences for himself and family. The place was afterwards known by the name of Succoth, a city in the tribe of Gad, on the other side Jordan; it signifies booths: that when his posterity afterwards dwelt in houses of stone, they might remember that the Syrian ready to perish was their father, who was glad of booths, Deut 26:5.
33:1733:17: Եւ Յակոբ չուեա՛ց ՚ի Խորանս եւ արար իւր անդ տունս, եւ խաշանց իւրոց արար դադարս. վասն այնորիկ կոչեաց զանուն տեղւոյն այնորիկ Խորանս։
17 իսկ Յակոբը գնաց դէպի վրանը, այնտեղ իր համար տներ կառուցեց, իսկ իր հօտերի համար փարախ շինեց: Դրա համար էլ այդ վայրը կոչեց Վրան:
17 Եւ Յակոբ Սոկքովթ չուեց ու իրեն տուն մը շինեց եւ իր հօտերուն փարախներ շինեց. անոր համար այն տեղին անունը Սոկքովթ* կոչուեցաւ։
Եւ Յակոբ չուեաց ի [468]Խորանս եւ արար իւր անդ տունս, եւ խաշանց իւրոց արար [469]դադարս. վասն այնորիկ կոչեաց զանուն տեղւոյն այնորիկ [470]Խորանս:

33:17: Եւ Յակոբ չուեա՛ց ՚ի Խորանս եւ արար իւր անդ տունս, եւ խաշանց իւրոց արար դադարս. վասն այնորիկ կոչեաց զանուն տեղւոյն այնորիկ Խորանս։
17 իսկ Յակոբը գնաց դէպի վրանը, այնտեղ իր համար տներ կառուցեց, իսկ իր հօտերի համար փարախ շինեց: Դրա համար էլ այդ վայրը կոչեց Վրան:
17 Եւ Յակոբ Սոկքովթ չուեց ու իրեն տուն մը շինեց եւ իր հօտերուն փարախներ շինեց. անոր համար այն տեղին անունը Սոկքովթ* կոչուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1717: А Иаков двинулся в Сокхоф, и построил себе дом, и для скота своего сделал шалаши. От сего он нарек имя месту: Сокхоф.
33:17 καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov ἀπαίρει απαιρω remove; take away εἰς εις into; for Σκηνάς σκηνη tent καὶ και and; even ἐποίησεν ποιεω do; make ἑαυτῷ εαυτου of himself; his own ἐκεῖ εκει there οἰκίας οικια house; household καὶ και and; even τοῖς ο the κτήνεσιν κτηνος livestock; animal αὐτοῦ αυτος he; him ἐποίησεν ποιεω do; make σκηνάς σκηνη tent διὰ δια through; because of τοῦτο ουτος this; he ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable τοῦ ο the τόπου τοπος place; locality ἐκείνου εκεινος that Σκηναί σκηνη tent
33:17 וְ wᵊ וְ and יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob נָסַ֣ע nāsˈaʕ נסע pull out סֻכֹּ֔תָה sukkˈōṯā סֻכֹּות Succoth וַ wa וְ and יִּ֥בֶן yyˌiven בנה build לֹ֖ו lˌô לְ to בָּ֑יִת bˈāyiṯ בַּיִת house וּ û וְ and לְ lᵊ לְ to מִקְנֵ֨הוּ֙ miqnˈēhû מִקְנֶה purchase עָשָׂ֣ה ʕāśˈā עשׂה make סֻכֹּ֔ת sukkˈōṯ סֻכָּה cover of foliage עַל־ ʕal- עַל upon כֵּ֛ן kˈēn כֵּן thus קָרָ֥א qārˌā קרא call שֵׁם־ šēm- שֵׁם name הַ ha הַ the מָּקֹ֖ום mmāqˌôm מָקֹום place סֻכֹּֽות׃ ס sukkˈôṯ . s סֻכֹּות Succoth
33:17. et Iacob venit in Soccoth ubi aedificata domo et fixis tentoriis appellavit nomen loci illius Soccoth id est TabernaculaAnd Jacob came to Socoth: where having built a house, and pitched tents, he called the name of the place Socoth, that is, Tents.
17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.
33:17. And Jacob went to Succoth, where, having built a house and pitched tents, he called the name of that place Succoth, that is, ‘Tents.’
33:17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.
And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth:

17: А Иаков двинулся в Сокхоф, и построил себе дом, и для скота своего сделал шалаши. От сего он нарек имя месту: Сокхоф.
33:17
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
ἀπαίρει απαιρω remove; take away
εἰς εις into; for
Σκηνάς σκηνη tent
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
ἐκεῖ εκει there
οἰκίας οικια house; household
καὶ και and; even
τοῖς ο the
κτήνεσιν κτηνος livestock; animal
αὐτοῦ αυτος he; him
ἐποίησεν ποιεω do; make
σκηνάς σκηνη tent
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
τοῦ ο the
τόπου τοπος place; locality
ἐκείνου εκεινος that
Σκηναί σκηνη tent
33:17
וְ wᵊ וְ and
יַעֲקֹב֙ yaʕᵃqˌōv יַעֲקֹב Jacob
נָסַ֣ע nāsˈaʕ נסע pull out
סֻכֹּ֔תָה sukkˈōṯā סֻכֹּות Succoth
וַ wa וְ and
יִּ֥בֶן yyˌiven בנה build
לֹ֖ו lˌô לְ to
בָּ֑יִת bˈāyiṯ בַּיִת house
וּ û וְ and
לְ lᵊ לְ to
מִקְנֵ֨הוּ֙ miqnˈēhû מִקְנֶה purchase
עָשָׂ֣ה ʕāśˈā עשׂה make
סֻכֹּ֔ת sukkˈōṯ סֻכָּה cover of foliage
עַל־ ʕal- עַל upon
כֵּ֛ן kˈēn כֵּן thus
קָרָ֥א qārˌā קרא call
שֵׁם־ šēm- שֵׁם name
הַ ha הַ the
מָּקֹ֖ום mmāqˌôm מָקֹום place
סֻכֹּֽות׃ ס sukkˈôṯ . s סֻכֹּות Succoth
33:17. et Iacob venit in Soccoth ubi aedificata domo et fixis tentoriis appellavit nomen loci illius Soccoth id est Tabernacula
And Jacob came to Socoth: where having built a house, and pitched tents, he called the name of the place Socoth, that is, Tents.
33:17. And Jacob went to Succoth, where, having built a house and pitched tents, he called the name of that place Succoth, that is, ‘Tents.’
33:17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Иаков со своим караваном приходит в Сокхоф, точнее: на место, позже названное этим именем и находившееся, по принятому у большинства толкователей воззрению, на восточной стороне Иордана, к югу от Пенуэла и ближе к Иордану (Суд 8:4–5, 14), в колене Гадовом (Нав 13:24, 27: и др.); был, однако, впоследствии город этого имени и на западной стороне Иордана (3: Цар 7:46; 2: Пар 4:17). Некоторые (Ланге и др.) и видят здесь этот последний пункт, руководствуясь тем соображением, что невероятно, чтобы Иаков остановился, на долгое время при самом почти Иордане, не перейдя через него — в Ханаан. Но так как только в след. (18) стихе именно о Сихеме замечено, что он лежал в Ханаане (на запад от Иордана), то можно предпочесть мнение тех, которые помещают Сокхоф, ст. 18, на восточной стороне Иордана. Располагаясь своим станом на более или менее продолжительное время (по раввинам, Иаков здесь прожил около полутора лет, — Beresch. r. Раr. 58, s. 386), Иаков строит для себя дом (bajth), а для скота — кущи (succoth), — последние, конечно, не были палатками или сенями для обитания людей, в каком смысле обычно употребляется термин succoth (Лев 23:42; Ис 4:6), — это были, скорее, изгороди или шалаши для загона скота.
Adam Clarke: Commentary on the Bible - 1831
33:17: Journeyed to Succoth - So called from סכת succoth, the booths or tents which Jacob erected there for the resting and convenience of his family, who in all probability continued there for some considerable time.
Albert Barnes: Notes on the Bible - 1834
33:17
"Sukkoth" was south of the Jabbok, and east of the Jordan, as we learn from Jdg 8:4-9. From the same passage it appears to have been nearer the Jordan than Penuel, which was at the ford of Jahbok. Sukkoth cannot therefore, be identified with Sakut, which Robinson finds on the other side of the Jordan, about ten miles north of the mouth of the Jabbok. "And built him a house." This indicates a permanent residence. Booths, or folds, composed of upright stakes wattled together, and sheltered with leafy branches. The closed space in the text is properly introduced here, to indicate the pause in the narrative, while Jacob sojourned in this place. Dinah, who is not noticed on the journey, was now not more than six years of age. Six or seven years more, therefore, must have elapsed before the melancholy events of the next chapter took place. In the interval, Jacob may have visited his father, and even returned the visit of Esau.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:17: Succoth: Jos 13:27; Jdg 8:5, Jdg 8:8, Jdg 8:16; Kg1 7:46; Psa 60:6, not, Exo 12:37, Exo 13:20
Succoth: i. e. Booths, Succoth was on the east of Jordan, between the brook Jabbok and that river, about 40 miles from Jerusalem, and consequently near Penuel; where a city was afterwards built, which Joshua assigned to the tribe of Gad. Jerome says, that Succoth was in the district of Scythopolis; and the Jews inform us, that the name of Darala was sometime after applied to it.
John Gill
33:17 And Jacob journeyed to Succoth,.... Perhaps after he had been at Seir, and stayed there some little time. Succoth was on the other side of Jordan, so called by anticipation, for it had its name from what follows; as yet there was no city built here, or at least of this name; afterwards there was, it lay in a valley, and belonged to Sihon king of Heshbon, and was given to the tribe of Gad, Josh 13:27; it is mentioned along with Penuel, and was not far from it, Judg 8:8. It is said to be but two miles distant from it (u), but one would think it should be more:
and built him an house, and made booths for his cattle; an house for himself and family, and booths or tents for his servants or shepherds, and for the cattle they had the care of, some for one, and some for the other. This he did with an intention to stay some time here, as it should seem; and the Targum of Jonathan says he continued here a whole year, and Jarchi eighteen months, a winter and two summers; but this is all uncertain:
therefore the name of the place is called Succoth; from the booths or tents built here, which this word signifies.
(u) Bunting's Travels, p. 72.
Robert Jamieson, A. R. Fausset and David Brown
33:17 Jacob journeyed to Succoth--that is, "booths," that being the first station at which Jacob halted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called it Succoth, to commemorate the fact that their ancestor, "a Syrian ready to perish" [Deut 26:5], was glad to dwell in booths.
33:1833:18: Եւ եկն Յակոբ ՚ի Սաղէմ քաղաք Սիկիմացւոց, որ է յերկրին Քանանացւոց՝ իբրեւ եկն ՚ի Միջագետաց Ասորւոց, եւ բնակեցաւ յանդիման քաղաքին։
18 Վերադառնալով Ասորիների Միջագետքից՝ Յակոբն եկաւ սիկիմացիների Սաղէմ քաղաքը, որը գտնւում էր Քանանացիների երկրում, եւ բնակուեց քաղաքի դիմաց:
18 Յակոբ Միջագետքէն դարձած ատենը Սիւքեմացիներուն Սաղէմ քաղաքը հասաւ, որ Քանանի երկրին մէջ է եւ քաղաքին առջեւ բանակեցաւ։
Եւ եկն Յակոբ[471] ի Սաղէմ քաղաք Սիկիմացւոց, որ է յերկրին Քանանացւոց, իբրեւ եկն ի Միջագետաց Ասորւոց, եւ բնակեցաւ յանդիման քաղաքին:

33:18: Եւ եկն Յակոբ ՚ի Սաղէմ քաղաք Սիկիմացւոց, որ է յերկրին Քանանացւոց՝ իբրեւ եկն ՚ի Միջագետաց Ասորւոց, եւ բնակեցաւ յանդիման քաղաքին։
18 Վերադառնալով Ասորիների Միջագետքից՝ Յակոբն եկաւ սիկիմացիների Սաղէմ քաղաքը, որը գտնւում էր Քանանացիների երկրում, եւ բնակուեց քաղաքի դիմաց:
18 Յակոբ Միջագետքէն դարձած ատենը Սիւքեմացիներուն Սաղէմ քաղաքը հասաւ, որ Քանանի երկրին մէջ է եւ քաղաքին առջեւ բանակեցաւ։
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33:1818: Иаков, возвратившись из Месопотамии, благополучно пришел в город Сихем, который в земле Ханаанской, и расположился пред городом.
33:18 καὶ και and; even ἦλθεν ερχομαι come; go Ιακωβ ιακωβ Iakōb; Iakov εἰς εις into; for Σαλημ σαλημ Salēm; Salim πόλιν πολις city Σικιμων σικιμος who; what ἐστιν ειμι be ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ὅτε οτε when ἦλθεν ερχομαι come; go ἐκ εκ from; out of τῆς ο the Μεσοποταμίας μεσοποταμια Mesopotamia Συρίας συρια Syria; Siria καὶ και and; even παρενέβαλεν παρεμβαλλω insert against; interpose κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τῆς ο the πόλεως πολις city
33:18 וַ wa וְ and יָּבֹא֩ yyāvˌō בוא come יַעֲקֹ֨ב yaʕᵃqˌōv יַעֲקֹב Jacob שָׁלֵ֜ם šālˈēm שָׁלֵם complete עִ֣יר ʕˈîr עִיר town שְׁכֶ֗ם šᵊḵˈem שְׁכֶם Shechem אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan בְּ bᵊ בְּ in בֹאֹ֖ו vōʔˌô בוא come מִ mi מִן from פַּדַּ֣ן ppaddˈan פַּדָּן [paddan], field? אֲרָ֑ם ʔᵃrˈām אֲרָם Aram וַ wa וְ and יִּ֖חַן yyˌiḥan חנה encamp אֶת־ ʔeṯ- אֵת together with פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the עִֽיר׃ ʕˈîr עִיר town
33:18. transivitque in Salem urbem Sycimorum quae est in terra Chanaan postquam regressus est de Mesopotamiam Syriae et habitavit iuxta oppidumAnd he passed over to Salem, a city of the Sichemites, which is in the land of Chanaan, after he returned from Mesopotamia of Syria: and he dwelt by the town:
18. And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.
33:18. And he crossed over to Salem, a city of the Shechemites, which is in the land of Canaan, after he returned from Mesopotamia of Syria. And he lived near the town.
33:18. And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.
And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padan- aram; and pitched his tent before the city:

18: Иаков, возвратившись из Месопотамии, благополучно пришел в город Сихем, который в земле Ханаанской, и расположился пред городом.
33:18
καὶ και and; even
ἦλθεν ερχομαι come; go
Ιακωβ ιακωβ Iakōb; Iakov
εἰς εις into; for
Σαλημ σαλημ Salēm; Salim
πόλιν πολις city
Σικιμων σικιμος who; what
ἐστιν ειμι be
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ὅτε οτε when
ἦλθεν ερχομαι come; go
ἐκ εκ from; out of
τῆς ο the
Μεσοποταμίας μεσοποταμια Mesopotamia
Συρίας συρια Syria; Siria
καὶ και and; even
παρενέβαλεν παρεμβαλλω insert against; interpose
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τῆς ο the
πόλεως πολις city
33:18
וַ wa וְ and
יָּבֹא֩ yyāvˌō בוא come
יַעֲקֹ֨ב yaʕᵃqˌōv יַעֲקֹב Jacob
שָׁלֵ֜ם šālˈēm שָׁלֵם complete
עִ֣יר ʕˈîr עִיר town
שְׁכֶ֗ם šᵊḵˈem שְׁכֶם Shechem
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
בְּ bᵊ בְּ in
בֹאֹ֖ו vōʔˌô בוא come
מִ mi מִן from
פַּדַּ֣ן ppaddˈan פַּדָּן [paddan], field?
אֲרָ֑ם ʔᵃrˈām אֲרָם Aram
וַ wa וְ and
יִּ֖חַן yyˌiḥan חנה encamp
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
עִֽיר׃ ʕˈîr עִיר town
33:18. transivitque in Salem urbem Sycimorum quae est in terra Chanaan postquam regressus est de Mesopotamiam Syriae et habitavit iuxta oppidum
And he passed over to Salem, a city of the Sichemites, which is in the land of Chanaan, after he returned from Mesopotamia of Syria: and he dwelt by the town:
33:18. And he crossed over to Salem, a city of the Shechemites, which is in the land of Canaan, after he returned from Mesopotamia of Syria. And he lived near the town.
33:18. And Jacob came to Shalem, a city of Shechem, which [is] in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: После приблизительно двухгодичного пребывания в Сокхофе Иаков благополучно (невредим, schalem) приходит в Сихем и таким образом оканчивает свое путешествие из Месопотамии и вступает в землю отцов — Ханаан. Выражение «благополучно» или «цел — невредим» еврейские и некоторые христианские толкователя понимали, как указание на исцеление бедра Иакова от раны после таинственной борьбы.

LXX (hlqen Iakwb eiV Salhm polin Sikimwn), Vulgata (transivit ih Salem, urbem Sichimorum), сирский текст (Пешито) и славянский принимают евр. schalem за собственное имя; равным образом и некоторые толкователи считают это слово собственным именем местности — или подле Сихема (селение Салим и теперь есть вблизи Сихема), или даже Салима-Иерусалима. Но последний далеко отстоял от Сихема, местности Салима вблизи Сихема Ветхий Завет не знает. В самарянском Пятикнижии вместо schalem читается schalom, мир, благополучие, что прямо напоминает слова молитвы — обет Иакова (28:21) о возвращении его в дом отца beschalom, в мире. Господь и исполнил это желание Иакова, возвратив его в мире в Сихем. Вступая на родную землю, по прибытии из Месопотамии, Иаков проходит тот же путь и те же пункты, как и Авраам: Сихем (33:18: и д. ср. 12:6), Вефиль (35:1: и след.; ср. 12:8), наконец, Хеврон (35:27, ср. 13:18). Так начался второй ханаанский период жизни Иакова.
Adam Clarke: Commentary on the Bible - 1831
33:18: And Jacob came to Shalem, a city of Shechem - The word שלם shalem, in the Samaritan שלום shalom, should be translated here in peace, or in safety. After resting some time at Succoth, which was necessary for the safety of his flocks and the comfort of his family, he got safely to a city of Shechem, in health of body, without any loss of his cattle or servants, his wives and children being also in safety. Coverdale and Matthews translate this word as above, and with them agree the Chaldee and the Arabic: it is not likely to have been the name of a city, as it is nowhere else to be found. Shechem is called in Act 7:16, Sychem, and in Joh 4:5, Sychar; in the Arabic it is called Nablous, and to the present day Neapolis. It was near to Samaria; and the place where the wretched remains of the sect of the Samaritans were lately found, from whom Dr. Huntington received a perfect copy of the Samaritan Pentateuch.
Albert Barnes: Notes on the Bible - 1834
33:18-20
Jacob at length crosses the Jordan, and enters again the land of Kenaan. "In peace." The original word (שׁלם shā lē m "safe, in peace") is rendered Shalem, the name of the town at which Jacob arrived, by the Septuagint. The rendering safe, or in peace, is here adopted, because (1) the word is to be taken as a common noun or adjective, unless there be a clear necessity for a proper name; (2) "the place" was called Shekem in the time of Abraham Gen 12:6, and the "town" is so designated in the thirty-fifth chapter Gen 35:4; and (3) the statement that Jacob arrived in safety accounts for the additional clauses, "which is in the land of Kenaan," and "when he went from Padan-aram," and is in accordance with the promise Gen 28:21 that he would return in peace. If, however, the Salim found by Robinson to the west of Nablous be the present town, it must be called the city of Shekem, because it belonged to the Shekem mentioned in the following verse and chapter. "Pitched before the city."
Jacob did not enter into the city, because his flocks and herds could not find accommodation there, and he did not want to come into close contact with the inhabitants. "He bought a parcel of the field." He is anxious to have a place he may call his own, where he may have a permanent resting-place. "For a hundred kesitahs." The kesitah may have been a piece of silver or gold, of a certain weight, equal in value to a lamb (see Gesenius). "El-Elohe-Israel." Jacob consecrates his ground by the erection of an altar. He calls it the altar of the Mighty One, the God of Israel, in which he signalizes the omnipotence of him who had brought him in safety to the land of promise through many perils, the new name by which he himself had been lately designated, and the blessed communion which now existed between the Almighty and himself. This was the very spot where Abraham, about one hundred and eighty-five years ago, built the first altar he erected in the promised land Gen 12:6-7. It is now consecrated anew to the God of promise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:18: Shalem: The word Shalem in the Samaritan Shalom, should probably be rendered "in peace," or "in safety;" as it is translated by the Chaldee, Arabic, Coverdale, and Matthewes. Joh 3:23, Joh 4:5; Act 7:16
a city of Shechem: Or, rather, "the city Shechem," which was situated in a narrow valley, abounding with springs, between Mounts Ebal and Gerizim, having the former on the north, and the latter on the south; 10 miles from Shiloh, and 34 from Jerusalem. It became the capital of Samaria, after the ruin of the city of that name. Jos 24:1; Jdg 9:1; Joh 4:5, Sychar, Act 7:16, Sychem, Padan-aram, Gen 25:20, Gen 28:6, Gen 28:7, Gen 35:9, Gen 46:15
Carl Friedrich Keil and Franz Delitzsch
33:18
From Succoth, Jacob crossed a ford of the Jordan, and "came in safety to the city of Sichem in the land of Canaan." שׁלם is not a proper name meaning "to Shalem," as it is rendered by Luther (and Eng. Vers., Tr.) after the lxx, Vulg., etc.; but an adjective, safe, peaceful, equivalent to בּשׁלום, "in peace," in Gen 28:21, to which there is an evident allusion. What Jacob had asked for in his vow at Bethel, before his departure from Canaan, was now fulfilled. He had returned in safety "to the land of Canaan;" Succoth, therefore, did not belong to the land of Canaan, but must have been on the eastern side of the Jordan. שׁכם עיר, lit., city of Shechem; so called from Shechem the son of the Hivite prince Hamor
(Note: Mamortha, which according to Plin. (h. n. v. 14) was the earlier name of Neapolis (Nablus), appears to have been a corruption of Chamor.)
(Gen 33:19, Gen 34:2.), who founded it and called it by the name of his son, since it was not in existence in Abraham's time (vid., Gen 12:6). Jacob pitched his tent before the town, and then bought the piece of ground upon which he encamped from the sons of Hamor for 100 Kesita. קשׂיטה is not a piece of silver of the value of a lamb (according to the ancient versions), but a quantity of silver weighed out, of considerable, though not exactly determinable value: cf. Ges. thes. s. v. This purchase showed that Jacob, in reliance upon the promise of God, regarded Canaan as his own home and the home of his seed. This piece of field, which fell to the lot of the sons of Joseph, and where Joseph's bones were buried (Josh 24:32), was, according to tradition, the plain which stretches out at the south-eastern opening of the valley of Shechem, where Jacob's well is still pointed out (Jn 4:6), also Joseph's grave, a Mahometan wely (grave) two or three hundred paces to the north (Rob. Pal. iii. 95ff.). Jacob also erected an altar, as Abraham had previously done after his entrance into Canaan (Gen 12:7), and called it El-Elohe-Israel, "God (the mighty) is the God of Israel," to set forth in this name the spiritual acquisition of his previous life, and according to his vow (Gen 28:21) to give glory to the "God of Israel" (as he called Jehovah, with reference to the name given to him at Gen 32:29), for having proved Himself to be El, a mighty God, during his long absence, and that it might serve as a memorial for his descendants.
John Gill
33:18 And Jacob came to Shalem, a city of Shechem,.... Not Salem, of which Melchizedek was king, much less Jerusalem, for it was forty miles from it (w); more likely Salim near Aenon, where John was baptizing, Jn 3:23; though it perhaps is the same with Shechem; for the words may be read, he "came to Shalem, the city Shechem", a city which Hamor had built, and called by the name of his son Shechem, the same with Sychar, Jn 4:5; this was on this side Jordan, and therefore Jacob must have passed over that river, though no mention is made of it; it is said to be about eight miles from Succoth (x): though some think Shalem is not the name of a place, but an appellative, and to be rendered "safe and sound", or "whole"; and so the Jewish (y) writers generally understand it of his coming in peace, health, and safety:
which is in the land of Canaan; it belonged to that tribe of the Canaanites called Hivites; for Hamor, the father of Shechem, from whom it had its name, was an Hivite, Gen 34:2, so that Jacob was now got into the land of Canaan, his own country, and where his kindred dwelt:
when he came from Padanaram; from Mesopotamia, from Haran there; Shechem was the first place in the land of Canaan he came to, when he came from thence, and whither he came in the greatest safety, he himself, wives, children, and servants, in good health, without any loss of any of his cattle and substance; and without any ill thing befalling: him all the way thither, being delivered from Laban and Esau, and from every danger, and from every enemy: and to signify this is this clause added, which may seem otherwise superfluous:
and pitched his tent before the city; the city of Shechem, not in it, but near it.
(w) Bunting's Travels, p. 75. (x) Ib. p. 72. (y) Targum Jon. Jarchi, Aben Ezra & Ben Gersom in loc.
John Wesley
33:18 And Jacob came to Shalem, a city of Shechem - Or rather he came safe, or in peace, to the city of Shechem. After a perilous journey, in which he had met with many difficulties, he came safe at last, into Canaan.
Robert Jamieson, A. R. Fausset and David Brown
33:18 Shalem--that is, "peace"; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem--a tribute to Him who had promised such a return (compare Gen 28:15). But most writers take Shalem as a proper name--a city of Shechem, and the site is marked by one of the little villages about two miles to the northeast. A little farther in the valley below Shechem "he bought a parcel of a field," thus being the first of the patriarchs who became a proprietor of land in Canaan.
33:1933:19: Եւ ստացա՛ւ զվիճակ անդին ուր եհար զխորան իւր՝ յԵմովրայ հօրէ Սիւքեմայ հարիւր ոչխարի։
19 Նա Սիւքեմի հայր Եմորից հարիւր ոչխարով մի կալուածք գնեց, ուր եւ խփեց իր վրանը:
19 Եւ իր վրանը կանգնած արտին մէկ մասը Սիւքէմին հօրը Եմովրի որդիներէն ծախու առաւ հարիւր կտոր ստակի*։
Եւ ստացաւ զվիճակ անդին ուր եհար զխորան իւր` յԵմովրայ հօրէ Սիւքեմայ հարեւր [472]ոչխարի:

33:19: Եւ ստացա՛ւ զվիճակ անդին ուր եհար զխորան իւր՝ յԵմովրայ հօրէ Սիւքեմայ հարիւր ոչխարի։
19 Նա Սիւքեմի հայր Եմորից հարիւր ոչխարով մի կալուածք գնեց, ուր եւ խփեց իր վրանը:
19 Եւ իր վրանը կանգնած արտին մէկ մասը Սիւքէմին հօրը Եմովրի որդիներէն ծախու առաւ հարիւր կտոր ստակի*։
zohrab-1805▾ eastern-1994▾ western am▾
33:1919: И купил часть поля, на котором раскинул шатер свой, у сынов Еммора, отца Сихемова, за сто монет.
33:19 καὶ και and; even ἐκτήσατο κταομαι acquire τὴν ο the μερίδα μερις portion τοῦ ο the ἀγροῦ αγρος field οὗ ου.1 where ἔστησεν ιστημι stand; establish ἐκεῖ εκει there τὴν ο the σκηνὴν σκηνη tent αὐτοῦ αυτος he; him παρὰ παρα from; by Εμμωρ εμμωρ Hemmōr; Emmor πατρὸς πατηρ father Συχεμ συχεμ Sychem; Sikhem ἑκατὸν εκατον hundred ἀμνῶν αμνος lamb
33:19 וַ wa וְ and יִּ֜קֶן yyˈiqen קנה buy אֶת־ ʔeṯ- אֵת [object marker] חֶלְקַ֣ת ḥelqˈaṯ חֶלְקָה plot of land הַ ha הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] נָֽטָה־ nˈāṭā- נטה extend שָׁם֙ šˌām שָׁם there אָהֳלֹ֔ו ʔohᵒlˈô אֹהֶל tent מִ mi מִן from יַּ֥ד yyˌaḏ יָד hand בְּנֵֽי־ bᵊnˈê- בֵּן son חֲמֹ֖ור ḥᵃmˌôr חֲמֹור Hamor אֲבִ֣י ʔᵃvˈî אָב father שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem בְּ bᵊ בְּ in מֵאָ֖ה mēʔˌā מֵאָה hundred קְשִׂיטָֽה׃ qᵊśîṭˈā קְשִׂיטָה qesitha
33:19. emitque partem agri in qua fixerat tabernaculum a filiis Emor patris Sychem centum agnisAnd he bought that part of the field, in which he pitched his tents, of the children of Hemor, the father of Sichem for a hundred lambs.
19. And he bought the parcel of ground, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.
33:19. And he bought the part of the field in which he had pitched his tents from the sons of Hamor, the father of Shechem, for one hundred lambs.
33:19. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.
And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem' s father, for an hundred pieces of money:

19: И купил часть поля, на котором раскинул шатер свой, у сынов Еммора, отца Сихемова, за сто монет.
33:19
καὶ και and; even
ἐκτήσατο κταομαι acquire
τὴν ο the
μερίδα μερις portion
τοῦ ο the
ἀγροῦ αγρος field
οὗ ου.1 where
ἔστησεν ιστημι stand; establish
ἐκεῖ εκει there
τὴν ο the
σκηνὴν σκηνη tent
αὐτοῦ αυτος he; him
παρὰ παρα from; by
Εμμωρ εμμωρ Hemmōr; Emmor
πατρὸς πατηρ father
Συχεμ συχεμ Sychem; Sikhem
ἑκατὸν εκατον hundred
ἀμνῶν αμνος lamb
33:19
וַ wa וְ and
יִּ֜קֶן yyˈiqen קנה buy
אֶת־ ʔeṯ- אֵת [object marker]
חֶלְקַ֣ת ḥelqˈaṯ חֶלְקָה plot of land
הַ ha הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
נָֽטָה־ nˈāṭā- נטה extend
שָׁם֙ šˌām שָׁם there
אָהֳלֹ֔ו ʔohᵒlˈô אֹהֶל tent
מִ mi מִן from
יַּ֥ד yyˌaḏ יָד hand
בְּנֵֽי־ bᵊnˈê- בֵּן son
חֲמֹ֖ור ḥᵃmˌôr חֲמֹור Hamor
אֲבִ֣י ʔᵃvˈî אָב father
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
בְּ bᵊ בְּ in
מֵאָ֖ה mēʔˌā מֵאָה hundred
קְשִׂיטָֽה׃ qᵊśîṭˈā קְשִׂיטָה qesitha
33:19. emitque partem agri in qua fixerat tabernaculum a filiis Emor patris Sychem centum agnis
And he bought that part of the field, in which he pitched his tents, of the children of Hemor, the father of Sichem for a hundred lambs.
33:19. And he bought the part of the field in which he had pitched his tents from the sons of Hamor, the father of Shechem, for one hundred lambs.
33:19. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Останавливаясь на месте первого видения Авраама (12:6–7), на более или менее продолжительное время, Иаков, ввиду может быть недостатка свободных полей и недовольства жителей на пришельца, вынуждается купить подле Сихема участок земли у жителей города за 100: кесит. Qesitah, вероятно, обозначение единицы веса монеты (встречается, кроме данного места, еще в Нав 24:32: и Иов 42:11), равной, по предположению Гезениуса, 4: сиклям (100: кесит по Гезен. = 400: сиклям Авраама, 23:15–16). Переводы: LXX, Vulg., сирск., слав. читают: «100: агнцев» — перевод, в пользу которого можно привести лишь то общее соображение, что скот у древних некоторое время заменял деньги (откуда лат. pecunia от pecus). Если Авраам приобрел в Хевроне место погребения жене и себе, то Иаков в Сихеме приобретает поле для обитания на нем, чем и выражает веру в божественное обетование о наследовании Ханаана его потомством. После на этом месте погребены были кости Иосифа (Нав 24:32); в евангельское время (Ин 4:5–6) и даже теперь упоминается о колодезе Иакова близ Сихема.
Adam Clarke: Commentary on the Bible - 1831
33:19: For a hundred pieces of money - The original, במאה קשיטה bemeah kesitah, has been a matter of long and learned discussion among critics. As kesitah signifies a lamb, it may imply that Jacob gave the Hamorites one hundred lambs for the field; but if it be the same transaction that St. Stephen refers to in Act 7:16, it was money, τιμης αργυριον, a sum or price of silver, which was given on the occasion. It has been conjectured that the money had the figure of a lamb stamped on it, because it was on an average the value of a lamb; and hence it might be called a kesitah or lamb from the impression it bore. It is certain that in many countries the coin has had its name from the image it bore; so among our ancestors a coin was called an angel because it bore the image of an angel; hence also a Jacobus, a Carolus, a Lewis, (Louis d' Or), a Joe, because certain coins in England, Spain, France, and Portugal, bore on one side the image of the kings of those countries, James, Charles, Lewis, Joseph, or Johannes. The Athenians had a coin called βους, an ox, because it was stamped with the figure of an ox. Hence the saying in Aeschylus:
Τα δ' αλλα σιγω, βους επι γλωττης
μεγας
Βεβηκεν
Agam. v. 36.
"I must be silent concerning other matters, a great ox has come upon my tongue;" to signify a person who had received a bribe for secrecy, i.e., a sum of money, on each piece of which an ox was stamped, and hence called βους, an ox. The word opes, riches, is a corruption of the word oves, sheep, because these animals in ancient times constituted the principal riches of their owners; but when other cattle were added, the word pecunia, (from pecus, cattle), which we translate money, and from which we still have our English term pecuniary, appears to have been substituted for oves, because pecus, pecoris, and pecus, pecudis, were used to signify all kinds of cattle large and small. Among our British and Saxon ancestors we find coins stamped with the figure of an ox, horse, hog, goat, etc., and this custom arose in all probability, both among them and other nations, from this circumstance, that in primitive times the coin was the ordinary value of the animal whose image it bore. It is, all circumstances weighed, most likely that a piece of money is here intended, and possibly marked with the image of a lamb; but as the original word קשיטה kesitah occurs only here, and in Jos 24:32, and Job 42:11, this is not sufficiently evident, the word itself being of very doubtful signification. Mr. Parkhurst is of opinion that the kesitah bore the image of a lamb; and that these lamb coins of the ancient Hebrews typified the Lamb of God, who in the Divine purpose was considered as slain from the foundation of the world, and who purchased us unto God with his own blood. The conjecture is at least pious, and should lead to useful reflections. Those who wish to see more on this subject may consult the writers in the Critici Sacri, and Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:19: bought: Gen 23:17-20, Gen 49:30-32; Jos 24:32; Joh 4:5; Act 7:16
Hamor: Gen. 34:2-31; Act 7:16, Emmor
pieces of money: or, lambs
John Gill
33:19 And he bought a parcel of a field,.... Not the whole, but a part of it; this he did, though he was heir of the whole country, because, as yet, the time was not come for him or his to take possession of it:
where he had spread his tent; the ground that it stood upon, and what was adjoining to it, for the use of his cattle: this he bought
at the hand of the children of Hamor; of some one of them, in whose possession it was, and perhaps with the consent of the rest, and before them, as witnesses:
for an hundred pieces of money; Onkelos, the Septuagint, Vulgate Latin, Samaritan, Syriac, and Arabic versions render it a hundred lambs or sheep, cattle being used to be given in exchange for things in trade and commerce; but as money was in use before the times of Jacob, and Stephen expresses it as a "sum of money", Acts 7:16; and this best agrees with the use of the word in Job 42:11, the only place besides this, excepting Josh 24:32, in which it is used, it seems best so to interpret it here; and the pieces of money might be such as were of the value of a lamb or sheep, or rather had the figure of one impressed upon them. Laban, from whom Jacob might have them, or his neighbours, and also Jacob himself, being shepherds, might choose thus to impress their money; but the exact value of these pieces cannot be ascertained: the Jewish writers generally interpret them of a "meah", which was the value of one penny of our money, and twenty of them went to a shekel; so that a hundred of these must make a very small and contemptible sum to purchase a piece of ground with.
Robert Jamieson, A. R. Fausset and David Brown
33:19 an hundred pieces of money--literally, "lambs"; probably a coin with the figure of a lamb on it.
33:2033:20: Եւ շինեաց անդ սեղան, եւ կարդաց զԱստուած Իսրայէլի։
20 Նա այնտեղ զոհասեղան կառուցեց եւ երկրպագեց Իսրայէլի Աստծուն:
20 Եւ հոն սեղան մը շինեց ու անունը Էլէլօհէ–Իսրայէլ* դրաւ։
Եւ շինեաց անդ սեղան, եւ [473]կարդաց զԱստուած Իսրայէլի:

33:20: Եւ շինեաց անդ սեղան, եւ կարդաց զԱստուած Իսրայէլի։
20 Նա այնտեղ զոհասեղան կառուցեց եւ երկրպագեց Իսրայէլի Աստծուն:
20 Եւ հոն սեղան մը շինեց ու անունը Էլէլօհէ–Իսրայէլ* դրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
33:2020: И поставил там жертвенник, и призвал имя Господа Бога Израилева.
33:20 καὶ και and; even ἔστησεν ιστημι stand; establish ἐκεῖ εκει there θυσιαστήριον θυσιαστηριον altar καὶ και and; even ἐπεκαλέσατο επικαλεω invoke; nickname τὸν ο the θεὸν θεος God Ισραηλ ισραηλ.1 Israel
33:20 וַ wa וְ and יַּצֶּב־ yyaṣṣev- נצב stand שָׁ֖ם šˌām שָׁם there מִזְבֵּ֑חַ mizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יִּ֨קְרָא־ yyˌiqrā- קרא call לֹ֔ו lˈô לְ to אֵ֖ל ʔˌēl אֵל god אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
33:20. et erecto ibi altari invocavit super illud Fortissimum Deum IsrahelAnd raising an altar there, he invoked upon it the most mighty God of Israel.
20. And he erected there an altar, and called it El-elohe-Israel.
33:20. And erecting an altar there, he invoked upon it the most strong God of Israel.
33:20. And he erected there an altar, and called it EleloheIsrael.
And he erected there an altar, and called it El- elohe- Israel:

20: И поставил там жертвенник, и призвал имя Господа Бога Израилева.
33:20
καὶ και and; even
ἔστησεν ιστημι stand; establish
ἐκεῖ εκει there
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
ἐπεκαλέσατο επικαλεω invoke; nickname
τὸν ο the
θεὸν θεος God
Ισραηλ ισραηλ.1 Israel
33:20
וַ wa וְ and
יַּצֶּב־ yyaṣṣev- נצב stand
שָׁ֖ם šˌām שָׁם there
מִזְבֵּ֑חַ mizbˈēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יִּ֨קְרָא־ yyˌiqrā- קרא call
לֹ֔ו lˈô לְ to
אֵ֖ל ʔˌēl אֵל god
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
33:20. et erecto ibi altari invocavit super illud Fortissimum Deum Israhel
And raising an altar there, he invoked upon it the most mighty God of Israel.
33:20. And erecting an altar there, he invoked upon it the most strong God of Israel.
33:20. And he erected there an altar, and called it EleloheIsrael.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
20: Подобно Аврааму, поставившему по прибытии в Ханаан жертвенник в Сихеме (12:7), ставит здесь жертвенник и Иаков, призывая теперь Бога, как уже Бога Израиля, т. е. своего, а не только Бога отцов.
Adam Clarke: Commentary on the Bible - 1831
33:20: And he erected there an altar - It appears that Jacob had a very correct notion of the providence and mercy of God; hence he says, Gen 33:5 : The children which God hath Graciously given thy servant; and in Gen 33:11 he attributes all his substance to the bounty of his Maker: Take, I pray thee, my blessing - because God hath dealt Graciously with me, and because I have enough. Hence he viewed God as the God of all grace, and to him he erects an altar, dedicating it to God, the God of Israel, referring particularly to the change of his own name, and the mercies which he then received; and hence perhaps it would be best to translate the words, The strong God (is) the God of Israel; as by the power of his grace and goodness he had rescued, defended, blessed, and supported him from his youth up until now. The erecting altars with particular names appears in other places; so, Exo 17:15, Moses calls his altar Jehovah-nissi, "the Lord is my banner."
1. When a man's way's please God, he maketh even his enemies to be at peace with him. When Jacob had got reconciled to God, God reconciled his brother to him. The hearts of all men are in the hands of God, and he turns them howsoever he will.
2. Since the time in which Jacob wrestled with the Angel of the covenant. We see in him much dependence on God, accompanied with a spirit of deep humility and gratitude. God's grace alone can change the heart of man, and it is by that grace only that we get a sense of our obligations; this lays us in the dust, and the more we receive the lower we shall lie.
3. "The first thing," says good Bishop Wilson, "that pious men do, is to provide for the honor and worship of God." Jacob buys a piece of ground, and erects an altar on it in the land of a heathen, that he might acknowledge God among his enemies, and turn them to the true faith; and there is every reason to believe that this expedient would have been successful, had it not been for the base conduct of his sons. How true is the saying, One sinner spoileth much good! Reader, beware, lest thy conduct should become a stumbling block to any.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
33:20: altar: Gen 8:20, Gen 12:7, Gen 12:8, Gen 13:18, Gen 21:33
Elelohe-Israel: i. e. God, the God of Israel, Gen 32:28, Gen 35:7
Geneva 1599
33:20 And he erected there an altar, and called (g) it Elelohe-Israel.
(g) He calls the sign, the thing which it signifies, in token that God had mightily delivered him.
John Gill
33:20 And he erected there an altar,.... To offer sacrifice upon to God, by way of thanksgiving, for the many mercies he had received since he went out of the land of Canaan, whither he was now returned; and especially for his safety in journeying hither from Padanaram, and for deliverance from Laban and Esau, and for all other favours that he and his had been partakers of. And this he also erected for the sake of religious worship, to be continued in his family; he intending to reside here for some time, as appears by the purchase he had made, and as it is certain he did:
and called it Elelohe-Israel: God, the God of Israel; that is, he called the altar the altar of God, who is the God of Israel, who had been his God, his preserver and protector; and had lately given him the name of Israel, and had made good what answered to it, and was designed by it, that as he had had power with God, and prevailed, so he should with man; and as a memorial of all these favours and mercies, he erected this altar, and devoted it to God and his service, and called it by this name: or "he called upon God, the God of Israel", as the Septuagint and Vulgate Latin versions; he prayed unto him at the time he offered sacrifice on the altar, and gave him praise for all the great and good things he had done for him. Jacob must have stayed at Succoth, and at this place, many years, especially at the latter; since, when he came into those parts, Dinah was a child of little more than six years of age, and Simeon and Levi were very young, not above eleven or twelve years of age; and yet, before he left Shechem, Dinah was marriageable, and Simeon and Levi were grown strong and able bodied men, and did a most strange exploit in slaying all the males in Shechem, as recorded in the next chapter.
John Wesley
33:20 He erected an altar - In thankfulness to God for the good hand of his providence over him. That he might keep up religion, and the worship of God in his family. He dedicated this altar to the honour of El - elohe - israel, God - the God of Israel: to the honour of God in general, the only living and true God, the Best of beings, the First of causes: and to the honour of the God of Israel, as a God in covenant with him. God had lately called him by the name of Israel; and now he calls God the God of Israel; though he be called a prince with God, God shall still be a prince with him, his Lord and his God.
Robert Jamieson, A. R. Fausset and David Brown
33:20 and he erected . . . an altar--A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favor in the name "God, the God of Israel." Wherever we pitch a tent, God shall have an altar.