33:1 Jacob looked up 1 and saw that Esau was coming 2 along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants. 33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. 3 33:3 But Jacob 4 himself went on ahead of them, and he bowed toward the ground seven times as he approached 5 his brother. 33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept. 33:5 When Esau 6 looked up 7 and saw the women and the children, he asked, “Who are these people with you?” Jacob 8 replied, “The children whom God has graciously given 9 your servant.” 33:6 The female servants came forward with their children and bowed down. 10 33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.
33:8 Esau 11 then asked, “What did you intend 12 by sending all these herds to meet me?” 13 Jacob 14 replied, “To find favor in your sight, my lord.” 33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.” 33:10 “No, please take them,” Jacob said. 15 “If I have found favor in your sight, accept 16 my gift from my hand. Now that I have seen your face and you have accepted me, 17 it is as if I have seen the face of God. 18 33:11 Please take my present 19 that was brought to you, for God has been generous 20 to me and I have all I need.” 21 When Jacob urged him, he took it. 22
33:12 Then Esau 23 said, “Let’s be on our way! 24 I will go in front of you.” 33:13 But Jacob 25 said to him, “My lord knows that the children are young, 26 and that I have to look after the sheep and cattle that are nursing their young. 27 If they are driven too hard for even a single day, all the animals will die. 33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, 28 until I come to my lord at Seir.”
33:15 So Esau said, “Let me leave some of my men with you.” 29 “Why do that?” Jacob replied. 30 “My lord has already been kind enough to me.” 31
33:16 So that same day Esau made his way back 32 to Seir. 33:17 But 33 Jacob traveled to Succoth 34 where he built himself a house and made shelters for his livestock. That is why the place was called 35 Succoth. 36
33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near 37 the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it 38 from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 39 33:20 There he set up an altar and called it “The God of Israel is God.” 40
36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: 46
5:20 Why do you keep on forgetting 47 us?
Why do you forsake us so long?
9:12 Even if they raise their children,
I will take away every last one of them. 49
Woe to them!
For I will turn away from them.
9:13 Just as lion cubs are born predators, 50
so Ephraim will bear his sons for slaughter.
9:14 Give them, O Lord –
what will you give them?
Give them wombs that miscarry,
and breasts that cannot nurse! 51
9:15 Because of all their evil in Gilgal,
I hate them there.
On account of their evil deeds,
I will drive them out of my land. 52
I will no longer love them;
all their rulers are rebels.
9:16 Ephraim will be struck down 53 –
their root will be dried up;
they will not yield any fruit.
Even if they do bear children,
I will kill their precious offspring.
9:17 My God will reject them,
for they have not obeyed him;
so they will be fugitives among the nations.
1 tn Heb “and Jacob lifted up his eyes.”
2 tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
3 sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.
4 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
5 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.
6 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
7 tn Heb “lifted up his eyes.”
8 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
9 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
10 tn Heb “and the female servants drew near, they and their children and they bowed down.”
11 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
12 tn Heb “Who to you?”
13 tn Heb “all this camp which I met.”
14 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
15 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
16 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
17 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
18 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”
19 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
20 tn Or “gracious,” but in the specific sense of prosperity.
21 tn Heb “all.”
22 tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.
23 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
24 tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”
25 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
26 tn Heb “weak.”
27 tn Heb “and the sheep and the cattle nursing [are] upon me.”
28 tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”
29 tn The cohortative verbal form here indicates a polite offer of help.
30 tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
31 tn Heb “I am finding favor in the eyes of my lord.”
32 tn Heb “returned on his way.”
33 tn The disjunctive clause contrasts Jacob’s action with Esau’s.
34 sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
35 tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
36 sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.
37 tn Heb “in front of.”
38 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
39 tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).
40 tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.
41 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
42 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
43 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
44 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
45 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
46 tn Or perhaps “before any Israelite king ruled over [them].”
47 tn The Hebrew verb “forget” often means “to not pay attention to, ignore,” just as the Hebrew “remember” often means “to consider, attend to.”
48 tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.
49 tn Heb “I will bereave them from a man”; NRSV “I will bereave them until no one is left.”
50 tc The MT is corrupt in 9:13. The BHS editors suggest emending the text to follow the LXX reading. See D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:250-51.
51 tn Heb “breasts that shrivel up dry”; cf. KJV, NAB, NASB, NRSV “dry breasts.”
52 tn Heb “out of my house” (so NAB, NASB, NIV, NRSV); TEV, NCV, NLT “my land.”
53 tn Or perhaps, following the plant metaphor, “will be blighted” (NIV similar).