Gênesis 32
Bob Utley · You Can Understand the Bible
Gênesis 32:1-2
32:1 "the angels of God" He had seen the angels as he fled Canaan (cf. Gen. 28:12), now on his return, they appeared again (cf. 2 Kgs. 6:16-17; Ps. 34:7). They represented YHWH's presence and protection. It would have reminded him of his conditions and God's promises of chapter 28. This chapter is a mixture of fear and trust. Jacob contends with these two options! ▣ NASB, NKJV, NRSV, TEV, REB, LXX, Peshitta "met" NJB, JPSOA "encountered" This VERB (BDB 803, KB 910, Qal IMPERFECT with waw) denotes a chance encounter (cf. NIDOTTE, vol. 3, p. 575, e.g., Exod. 23:4; Num. 35:19,21; Jos. 2:16; 1 Sam. 10:5; Amos 5:19). One wonders if this brief and ambiguous verse is somehow linked to the wrestler of Gen. 32:22-32. The wrestler is obviously an angel or spiritual being of some kind that had the power (from YHWH) to bless Jacob and change his name. The problem lies in this ambiguous opening verse the wrestler's inability to defeat Jacob in a protracted physical contest The Anchor Bible Commentary (p. 254) links these angels to Gen. 32:24-32. This does allow one to see the chapter as beginning and ending with a divine encounter. 32:2 "God's camp" The term "camp" (BDB 334) implies a place of encampment or rest on a journey. It can denote an armed military camp (cf. Jos. 6:11,14; 1 Sam. 4:3,6,7; 17:53; 2 Kgs. 7:16) or army (cf. Exod. 14:24). This is one of several Hebrew military terms translated "hosts." ▣ "Mahanaim" This word literally means "two camps" or "two hosts" (BDB 334, dual form). These two camps can refer to Laban and Jacob the angels and Jacob Esau and Jacob Jacob's divided family groups In light of the immediate context, #2 fits best. In light of the larger context, #4 fits Jacob's character of trying to trust in his own resourcefulness.
Gênesis 32:3-5
32:3 "messengers" In both Hebrew (BDB 521) and Greek the term "messengers" (same root as the name Malachi) means "angels." The rabbis say Jacob sent the angels before him to meet Esau. The same Hebrew root is translated "angels" in Gen. 32:1 and "messengers" in Gen. 32:3 and 6. 32:4 "lord Esau" Here "lord" is used as a title of courtesy (Adon) in Jacob's message to Esau. ▣ "your servant" The messengers are to address Esau as "Lord" (BDB 10) and call Jacob "slave" or "servant" (BDB 713). Jacob is still afraid (cf. Gen. 32:7,11) that Esau holds a grudge (because of the stealing of the family blessing in Genesis 27). 32:5 Apparently this message has a dual purpose. Jacob has become prosperous he wants to give Esau some of his wealth as a gift (cf. Gen. 32:13-21)
Gênesis 32:4-11
33:4 "Esau ran. . .embraced. . .fell on his neck. . .kissed. . .wept" These are all signs of a warm greeting. "ran," BDB 930, KB 1207, Qal IMPERFECT with waw "embraced," BDB 287, KB 287, Piel IMPERFECT with waw "fell on his neck," BDB 656, KB 709, Qal IMPERFECT with waw, cf. Gen. 45:14; 46:29 "kissed," BDB 676, KB 730, Qal IMPERFECT with waw (this is missing in the LXX and marked in the MT as an addition), cf. Gen. 45:15; 48:10; 50:1 "they wept," BDB 13, KB 129, Qal IMPERFECT with waw (the LXX and TEV, REB have "they both wept," but possibly, "he wept," cf. NJB, AB, p. 258) The UBS Text Project, p. 50, gives "they" an "A" rating (high probability). 33:5 Esau asks about the groups of women and their children who were all accompanying Jacob. It must have been unusual for a man to have two wives and two concubines and children with each or Esau would not have asked. Esau's reaction to this is not recorded. 33:8 Esau asks about all the presents (i.e., animals) that Jacob has sent before his family (cf. Gen. 32:13-21). 33:9 "my brother" The NASB Study Bible (p. 51) makes a good point in mentioning that Esau calls Jacob "my brother," but Jacob calls Esau "my lord." Jacob is either (1) being tactful or (2) fearful. Gifts were common at special occasions. To refuse a gift in this culture implied a strained relationship (i.e., James M. Freeman, Manners and Customs of the Bible, p. 41). Esau's refusal would have supported Jacob's worst fears! Esau did not need these gifts, but accepted them as a sign of accepting his brother. 33:10 Jacob urges Esau to accept his gifts because Esau's acceptance of him (cf. Gen. 33:14) would parallel God's graciousness ("as one sees the face of God") toward him. This may be a veiled allusion to Gen. 25:23. 33:11 Jacob acknowledges the source of his physical wealth as the covenant God (i.e., "graciously," BDB 335, KB 334, Qal PERFECT, cf. Gen. 33:5; 43:29). ▣ "gift" This (BDB 139) is literally "blessing." It is the very term used to describe what Jacob cheated Esau of in chapter 27. It is not by accident that Jacob wants to bless his brother by giving a gift (lit. blessing). In a sense he was trying to make up for his earlier manipulations.
Gênesis 32:6-8
32:6 "four hundred men are with him" Esau did not answer Jacob's message and he had 400 men with him. This really scared Jacob (cf. Gen. 32:7). 32:7-8 Jacob plans for the worst possible situation. Again in the context of Gen. 32:1, this seems to denote a lack of faith. He does pray in Gen. 32:9-12, but in a sense he is still trying to control his own destiny. 32:7 Note Jacob's mental response to the news. "greatly afraid" afraid, BDB 431, KB 432, Qal IMPERFECT with waw, cf. Gen. 3:10; 18:15; 43:18 greatly, ADVERB, BDB 547 "distressed," BDB 864 I, KB 1058, Qal IMPERFECT with waw, which basically means "to be cramped," cf. Job 20:22; Isa. 49:19, but it is used metaphorically for a "cramped spirit" (i.e., depressed), cf. Jdg. 2:15; 10:9; 2 Sam. 13:2
Gênesis 32:9-12
32:9 Notice the different ways to refer to Deity. "O God (אלה, BDB 43) of my father Abraham" "O God (same as above) of my father Isaac" "O Lord" (יהוה, BDB 217) These all refer to the God of Abraham (cf. Gen. 12:1; 28:3-4) and to His promises to Jacob in Gen. 28:13-17. SPECIAL TOPIC: NAMES FOR DEITY ▣ "who said to me" This refers to Gen. 31:13,29 and ultimately back to Gen. 28:15. "return," BDB 996, KB 1427, Qal IMPERATIVE, cf. Gen. 31:13 "I will prosper you," BDB 405, KB 408, Hiphil COHORTATIVE, cf. Gen. 32:10,13; 28:14 32:10 "I am unworthy" This is an important admission for Jacob (BDB 881, KB 1092, Qal PERFECT, which denotes insignificance, cf. 2 Sam. 7:19; 1 Chr. 17:17). The emphasis is on the covenant God's grace, protection, and provision! ▣ "lovingkindness" "mercies" NRSV, REB "steadfast love" "kindness" "faithful love" "justice" or "righteousness "favors" The word used here is hesed (BDB 338 I), which denotes covenant loyalty. SPECIAL TOPIC: LOVINGKINDNESS (HESED) ▣ NASB, NKJV, TEV "faithfulness" NRSV, LXX, Peshitta "truth" "constancy" "true" This is the Hebrew word emeth (BDB 54), which denotes loyalty. Hesed and emeth are often found together in the OT to describe God. SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT 32:11 "Deliver me" This term (BDB 664, KB 717, Hiphil IMPERATIVE) in the Hiphil stem means "to snatch away" and metaphorically "deliver." ▣ "lest he come and attack me" The term "attack" (BDB 645, KB 697, Hiphil PERFECT with waw) in the Hiphil stem means to strike a whole company with a fatal blow (cf. Gen. 34:30). Jacob was afraid Esau would kill all the heirs of his family. 32:12 Jacob is reminding God of His covenant promises of Gen. 28:14 and 22:17. This was a recurrent covenant promise to the Patriarchs. It was a corollary to giving them a son. ▣ "prosper you" This is literally "I will do you good." This phrase is an INFINITIVE ABSOLUTE and an IMPERFECT VERB of the same root (BDB 405, KB 408), which denotes intensity.
Gênesis 32:13-21
32:20 NASB, NKJV, NRSV, REB, Peshitta "I will appease him" "I will win him over" "I conciliate him" JPSOA, LXX "I propitiate him" The VERB (BDB 497, KB 493, Piel COHORTATIVE) is the VERB used for a blood cleansing sacrifice (cf. Leviticus 4 and 16). Its basic meaning is "to cover" or "make atonement." ▣ NASB, NKJV, NRSV, LXX, Peshitta "accept me" "forgive me" "be inclined towards me" "show me favor" "receive me kindly" The VERB (BDB 669, KB 724, Qal IMPERFECT) means "to lift." This is a Hebrew idiom "to lift the face" (cf. Job 42:8,9; Ps. 82:2; Pro. 18:5; Lam. 4:16). In a legal setting it referred to a judge lifting the face of the accused, which jeopardized his impartiality.
Gênesis 32:22-32
32:22 "crossed the ford" The Hebrew root for "crossed" (BDB 716, KB 778, Qal IMPERFECT with waw) is the same root as "ford" (BDB 721, cf. Jos. 2:7; Jdg. 3:28; Isa. 16:2). It denotes wading across at a shallow point. ▣ "the Jabbok" This root means "flowing" (BDB 132). It had cut a very deep gorge. 32:24 "a man wrestled" Here "wrestled" (BDB 7, KB 9, Niphal IMPERFECT), "Jabbok" (BDB 132), as well as "Jacob" (BDB 784), all sound similar when pronounced. Here the person is called a "man" (BDB 35, ish, cf. Gen. 32:6), but the context implies it was a physical manifestation of Deity (cf. vv. 28,30; Gen. 18:1-2). However, Gen. 32:26 implies some kind of angelic creature. This is the kind of text that western literalism cannot understand. This has both physical and symbolic aspects. This contest was for Jacob's benefit. It surely does not describe the "wrestling" characteristics of God!! YHWH appears to Jacob several times (cf. Gen. 28:10-22; 32:22-31; 35:9-13; 46:2-4) and each time it is the character and promises of God that are emphasized. The key element is not Jacob (or his acts), but God and His covenant promises! 32:25 "When he saw that he had not prevailed against him" The Jewish Study Bible, p. 67, mentions an interesting Jewish tradition (Gen. Rab. 77.3) that asserts it was Esau's patron angel and that this encounter serves as a warning to all who would oppose the covenant people. This does attempt to explain why an angelic creature cannot defeat a mere human. However, can Esau's angel change Jacob's name to Israel?! This was somehow a "God thing." ▣ "the socket of his thigh" The rabbis say this refers to the vein of the thigh and this part of the animal carcass is not allowed to be eaten in Judaism (cf. Gen. 32:32). 32:26 "the dawn is breaking" This time of day was known as a special period of God's activity (cf. NIDOTTE, vol. 4, p. 85). It was often mentioned in ancient folklore. In light of the Hebraic fear of seeing God (cf. Gen. 16:13; 32:30; Exod. 33:20), possibly the dawn would have revealed the divine identity of Jacob's opponent. ▣ "bless me" It was not Jacob's wrestling ability that was rewarded, but his tenacious dependent attitude upon God. 32:27 "What is your name" This is not lack of information on the angelic/divine wrestler's part, but a reminder to Jacob of his character of trickery and manipulation. 32:28 "Israel" This name change seems to be the key to the interpretation of the entire account. Israel means "may El preserve" (BDB 975) or if jussive, "let El contend" (cf. Hosea 12:3-4). It was not Jacob's strength, but God's purpose. One's name was very important to the Hebrews and denoted a person's character. Another option for the name "Israel" (ישׂראל, BDB 975) is from ישׂרונ ("Jeshurun," BDB 449, cf. Deut. 32:15; 33:5,26; Isa. 44:2), which means "upright one." SPECIAL TOPIC: ISRAEL (THE NAME) ▣ "with God" The wrestler seems to differentiate himself from God, although in Gen. 32:30 Jacob realizes he has somehow been with Deity. 32:29 "Please tell me your name" In the Ancient Near East the name of a spiritual being was closely guarded because of the possible use of that name in curses, oaths, and rituals. This is surely not the issue in biblical texts (cf. Jdg. 13:17-18). In biblical texts YHWH reveals His name to His people (cf. Exod. 3:13-15). However, its meaning is not always comprehended (compare Exod. 6:3 with Gen. 4:26). As Judges 13:18 states, the name is too "wonderful" for humans to comprehend. 32:30 "Peniel" Peniel means "the face of God" (BDB 819). The spelling "Penuel" may be the alternative spelling of an older name for the location. This name surely implies Jacob thought his opponent was YHWH, who could have easily defeated a mere mortal, but allows a contracted context to denote His willingness to work with and on the side of Jacob. He was not an antagonist, but a present help and one who blesses. This really is a strange ancient account with many unknown aspects, much like Exod. 4:24-26. It would be very unwise to use these ambiguous texts for doctrine or application. They remain a mystery and their interpretation mere modern conjecture! SPECIAL TOPIC: CAN HUMANS SEE GOD AND LIVE? 32:31 "he was limping" Whether this was permanent (later Jewish tradition) or temporary is not certain. 32:32 "to this day" This phrase is textual evidence of a later editor. The ban on eating this part of an animal is rabbinical, not biblical. SPECIAL TOPIC: LATER EDITORIAL ADDITIONS