32:29 Then Jacob asked, “Please tell me your name.” 4 “Why 5 do you ask my name?” the man replied. 6 Then he blessed 7 Jacob 8 there. 32:30 So Jacob named the place Peniel, 9 explaining, 10 “Certainly 11 I have seen God face to face 12 and have survived.” 13
32:31 The sun rose 14 over him as he crossed over Penuel, 15 but 16 he was limping because of his hip. 32:32 That is why to this day 17 the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck 18 the socket of Jacob’s hip near the attached sinew.
1 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.
2 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
3 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).
4 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
5 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
6 tn Heb “and he said, ‘Why is it that you ask my name?’” 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.
7 tn The verb here means that the
8 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
9 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
10 tn The word “explaining” is supplied in the translation for stylistic reasons.
11 tn Or “because.”
12 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
13 tn Heb “and my soul [= life] has been preserved.”
14 tn Heb “shone.”
15 sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).
16 tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.
17 sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.
18 tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.