Genesis 33:1-20

Jacob Meets Esau

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 

Genesis 1:29

1:29 Then God said, “I now ⁴¹  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ⁴² 

Genesis 3:16

3:16 To the woman he said,

“I will greatly increase ⁴³  your labor pains; ⁴⁴ 

with pain you will give birth to children.

You will want to control your husband, ⁴⁵ 

but he will dominate ⁴⁶  you.”

Genesis 3:2

3:2 The woman said to the serpent, “We may eat ⁴⁷  of the fruit from the trees of the orchard;

Colossians 1:19

1:19 For God ⁴⁸  was pleased to have all his ⁴⁹  fullness dwell ⁵⁰  in the Son ⁵¹ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁵²  minds ⁵³  as expressed through ⁵⁴  your evil deeds,

Colossians 1:1

Salutation

1:1 From Paul, ⁵⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:2

2:2 My goal is that ⁵⁶  their hearts, having been knit together ⁵⁷  in love, may be encouraged, and that ⁵⁸  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁵⁹ 

Colossians 4:14

4:14 Our dear friend Luke the physician and Demas greet you.

[33:1]  ¹ tn Heb “and Jacob lifted up his eyes.”

[33:1]  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.

[33:2]  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.

[33:3]  ⁴ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:3]  ⁵ tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.

[33:5]  ⁶ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ⁷ tn Heb “lifted up his eyes.”

[33:5]  ⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁹ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[33:6]  ¹⁰ tn Heb “and the female servants drew near, they and their children and they bowed down.”

[33:8]  ¹¹ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:8]  ¹² tn Heb “Who to you?”

[33:8]  ¹³ tn Heb “all this camp which I met.”

[33:8]  ¹⁴ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:10]  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.

[33:10]  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.

[33:10]  ¹⁷ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ¹⁸ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:11]  ¹⁹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ²⁰ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ²¹ tn Heb “all.”

[33:11]  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.

[33:12]  ²³ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:12]  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.”

[33:13]  ²⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ²⁶ tn Heb “weak.”

[33:13]  ²⁷ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[33:14]  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.”

[33:15]  ²⁹ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  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.

[33:15]  ³¹ tn Heb “I am finding favor in the eyes of my lord.”

[33:16]  ³² tn Heb “returned on his way.”

[33:17]  ³³ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  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.

[33:17]  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.

[33:17]  ³⁶ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[33:18]  ³⁷ tn Heb “in front of.”

[33:19]  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.

[33:19]  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”).

[33:20]  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.

[1:29]  ⁴¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ⁴² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[3:16]  ⁴³ tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.

[3:16]  ⁴⁴ tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.

[3:16]  ⁴⁵ tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, “What is the Woman’s Desire?” WTJ 37 (1975): 376-83.

[3:16]  ⁴⁶ tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the Lord simply announces the struggle without indicating who will emerge victorious.

[3:2]  ⁴⁷ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[1:19]  ⁴⁸ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁴⁹ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁵⁰ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁵¹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:21]  ⁵² tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁵³ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁵⁴ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ⁵⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:2]  ⁵⁶ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ⁵⁷ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁵⁸ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁵⁹ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.