Kejadian 32:13-20

32:13 Jacob ¹  stayed there that night. Then he sent ²  as a gift ³  to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to ⁴  his servants, who divided them into herds. ⁵  He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, ⁶  “When my brother Esau meets you and asks, ‘To whom do you belong? ⁷  Where are you going? Whose herds are you driving?’ ⁸  32:18 then you must say, ⁹  ‘They belong ¹⁰  to your servant Jacob. ¹¹  They have been sent as a gift to my lord Esau. ¹²  In fact Jacob himself is behind us.’” ¹³ 

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ¹⁴  32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ¹⁵  Jacob thought, ¹⁶  “I will first appease him ¹⁷  by sending a gift ahead of me. ¹⁸  After that I will meet him. ¹⁹  Perhaps he will accept me.” ²⁰ 

Kejadian 32:2

32:2 When Jacob saw them, he exclaimed, ²¹  “This is the camp of God!” So he named that place Mahanaim. ²² 

Kejadian 32:2-8

32:2 When Jacob saw them, he exclaimed, ²³  “This is the camp of God!” So he named that place Mahanaim. ²⁴ 

32:3 Jacob sent messengers on ahead ²⁵  to his brother Esau in the land of Seir, the region ²⁶  of Edom. 32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant ²⁷  Jacob says: I have been staying with Laban until now. 32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent ²⁸  this message ²⁹  to inform my lord, so that I may find favor in your sight.’”

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.” 32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” ³⁰  he thought, ³¹  “then the other camp will be able to escape.” ³² 

Mazmur 112:5

112:5 It goes well for the one ³³  who generously lends money,

and conducts his business honestly. ³⁴ 

Matius 10:16

Persecution of Disciples

10:16 “I ³⁵  am sending you out like sheep surrounded by wolves, ³⁶  so be wise as serpents and innocent as doves.

Matius 10:1

Sending Out the Twelve Apostles

10:1 Jesus ³⁷  called his twelve disciples and gave them authority over unclean spirits ³⁸  so they could cast them out and heal every kind of disease and sickness. ³⁹ 

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁴⁰  whether things on earth or things in heaven.

[32:13]  ¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ² tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ³ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[32:16]  ⁴ tn Heb “and he put them in the hand of.”

[32:16]  ⁵ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[32:17]  ⁶ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ⁷ tn Heb “to whom are you?”

[32:17]  ⁸ tn Heb “and to whom are these before you?”

[32:18]  ⁹ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ¹⁰ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ¹¹ tn Heb “to your servant, to Jacob.”

[32:18]  ¹² tn Heb “to my lord, to Esau.”

[32:18]  ¹³ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[32:19]  ¹⁴ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[32:20]  ¹⁵ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ¹⁶ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ¹⁷ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ¹⁸ tn Heb “with a gift going before me.”

[32:20]  ¹⁹ tn Heb “I will see his face.”

[32:20]  ²⁰ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[32:2]  ²¹ tn Heb “and Jacob said when he saw them.”

[32:2]  ²² sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:2]  ²³ tn Heb “and Jacob said when he saw them.”

[32:2]  ²⁴ sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.

[32:3]  ²⁵ tn Heb “before him.”

[32:3]  ²⁶ tn Heb “field.”

[32:4]  ²⁷ sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

[32:5]  ²⁸ tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.

[32:5]  ²⁹ tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[32:8]  ³⁰ tn Heb “If Esau comes to one camp and attacks it.”

[32:8]  ³¹ tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:8]  ³² tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.

[112:5]  ³³ tn Heb “man.”

[112:5]  ³⁴ tn Heb “he sustains his matters with justice.”

[10:16]  ³⁵ tn Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:16]  ³⁶ sn This imagery of wolves is found in intertestamental Judaism; see Pss. Sol. 8:23, 30.

[10:1]  ³⁷ tn Grk “And he.”

[10:1]  ³⁸ sn Unclean spirits refers to evil spirits.

[10:1]  ³⁹ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[1:20]  ⁴⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.