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 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁴¹  began to multiply on the face of the earth, and daughters were born ⁴²  to them, ⁴³ 

Genesis 15:12

15:12 When the sun went down, Abram fell sound asleep, ⁴⁴  and great terror overwhelmed him. ⁴⁵ 

Genesis 15:2

15:2 But Abram said, “O sovereign Lord, ⁴⁶  what will you give me since ⁴⁷  I continue to be ⁴⁸  childless, and my heir ⁴⁹  is ⁵⁰  Eliezer of Damascus?” ⁵¹ 

Colossians 1:1-7

Salutation

1:1 From Paul, ⁵²  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵³  brothers and sisters ⁵⁴  in Christ, at Colossae. Grace and peace to you ⁵⁵  from God our Father! ⁵⁶ 

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁵⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ⁵⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁵⁹  from the hope laid up ⁶⁰  for you in heaven, which you have heard about in the message of truth, the gospel ⁶¹  1:6 that has come to you. Just as in the entire world this gospel ⁶²  is bearing fruit and growing, so it has also been bearing fruit and growing ⁶³  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ⁶⁴  from Epaphras, our dear fellow slave ⁶⁵  – a ⁶⁶  faithful minister of Christ on our ⁶⁷  behalf –

[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.

[6:1]  ⁴¹ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ⁴² tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ⁴³ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[15:12]  ⁴⁴ tn Heb “a deep sleep fell on Abram.”

[15:12]  ⁴⁵ tn Heb “and look, terror, a great darkness was falling on him.”

[15:2]  ⁴⁶ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ⁴⁷ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ⁴⁸ tn Heb “I am going.”

[15:2]  ⁴⁹ tn Heb “the son of the acquisition of my house.”

[15:2]  ⁵⁰ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ⁵¹ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[1:1]  ⁵² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ⁵³ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁵⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁵ tn Or “Grace to you and peace.”

[1:2]  ⁵⁶ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:3]  ⁵⁷ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:4]  ⁵⁸ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:5]  ⁵⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁶⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ⁶² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ⁶³ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[1:7]  ⁶⁴ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁶⁵ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁶⁶ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁶⁷ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.