Kejadian 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 

Kejadian 8:12

8:12 He waited another seven days and sent the dove out again, ⁴¹  but it did not return to him this time. ⁴² 

Kejadian 8:1

8:1 But God remembered ⁴³  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ⁴⁴  the earth and the waters receded.

Kejadian 11:14

11:14 When Shelah had lived 30 years, he became the father of Eber.

Kejadian 18:8

18:8 Abraham ⁴⁵  then took some curds and milk, along with the calf that had been prepared, and placed the food ⁴⁶  before them. They ate while ⁴⁷  he was standing near them under a tree.

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁴⁸  by the oaks ⁴⁹  of Mamre while ⁵⁰  he was sitting at the entrance ⁵¹  to his tent during the hottest time of the day.

Kolose 1:13-16

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁵²  1:14 in whom we have redemption, ⁵³  the forgiveness of sins.

The Supremacy of Christ

1:15 ⁵⁴ He is the image of the invisible God, the firstborn ⁵⁵  over all creation, ⁵⁶ 

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁵⁷  whether principalities or powers – all things were created through him and for him.

[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.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[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.

[8:12]  ⁴¹ tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ⁴² tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[8:1]  ⁴³ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ⁴⁴ tn Heb “to pass over.”

[18:8]  ⁴⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ⁴⁶ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ⁴⁷ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[18:1]  ⁴⁸ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁴⁹ tn Or “terebinths.”

[18:1]  ⁵⁰ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁵¹ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[1:13]  ⁵² tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:14]  ⁵³ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:15]  ⁵⁴ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[1:15]  ⁵⁵ tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).

[1:15]  ⁵⁶ tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.

[1:16]  ⁵⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.