VERSE 1 Now as Jacob went on his way, the angels of God met him (~yhil{a/ ykea]l.m; Ab-W[G>p.YIw: AKr>d;l. %l;h' bqo[]y:w> [waw w/proper noun Jacob + Qal perf.3m.s. halak walk + prep lamedh w/noun both s.constr.w/3m.s.suff. derek way + waw w/Qal impf.3m.p. paga encounter + noun m.p.constr. mal-ak angel + noun m.p.abs. Elohim]).

VERSE 2 Jacob said when he saw them, "This is God's camp (hz< ~yhil{a/ hnEx]m; ~a'r' rv,a]K; bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Jacob + prep kaph w/rel.pro. asher + Qal perf.3m.s.w/3m.p.suff. ra-ah see + noun both s.constr. machaneh camp + noun m.p.abs. Elohim + adj.m.s.abs. zeh this])."

So he named that place Mahanaim (~yIn"x]m; aWhh; ~AqM'h;-~ve ar'q.YIw: [waw w/Qal impf.3m.s qara call + noun m.s.constr. shem name + def.art.w/noun m.s.abs. makom place + def.art.w/pro.3m.s. hu "that" + proper noun Mahanaim "Two Camps"]).

ANALYSIS: VERSES 1-2

1. Jacob breaks camp and continues his livestock drive moving from the highlands of Gilead.
2. With Laban out of the picture Jacob has a fresh concern and that is a prospective encounter with his brother Esau.
3. Shortly into his renewed journey Jacob is met by a company of angels (v.1).
4. Separation from Laban is followed by an encounter with angels.
5. The term "met" (paga) has the nuance of a chance or unexpected encounter.
6. It is said that Jacob personally "saw them" suggesting perhaps that he was the only one in his entourage to catch visual contact with these "angels of Elohim."
7. Jacob even ascribes a name to the place where this chance encounter took place.
8. "Mahanaim" means "Two Camps."
9. Like the vision/dream where Jacob saw angels ascending and descending on a stairway to heaven there is no speech explaining their significance.
10. Unlike the vision at Bethel this viewing is a face to face encounter and not a visionary experience as in a dream.
11. In both instances Jacob names the place (e.g., Bethel/Mahanaim).
12. They encounter Jacob but say nothing.
13. They are merely there and silent.
14. Jacob upon seeing them declares, "This is God’s camp!"
15. Jacob did not name the place "Mahaneh-Elohim" as in "God’s camp."
16. The dual reference in the name ascribed by Jacob demonstrates that there are two camps namely, Jacob’s and God’s.
17. Clearly the purpose of this gracious encounter was designed to strengthen and encourage Jacob as he was getting ever closer to an encounter with his brother Esau.
18. The angels of God were there if need be to protect and deliver Jacob from any hostile force that he might encounter.
19. Jacob’s preoccupation now is the threat posed by a vengeful Esau.
20. Jacob can also be encouraged by the deliverance he has just experienced from the hands of his antagonistic father-in-law.
21. It is irrational to think that God would deliver him from one danger only to be consumed by the threat that is looming on the horizon.
22. V. 2 is a reminder that God has guarding angels watching over the interests of God’s people to act demonstrably on their behalf if God so directs.
23. Mahanaim is located east of the Jordan, on the border between the tribe of Manasseh and the tribe of Gad (Josh. 13:26, 30).
24. It served as a temporary residence for David following the Absalom coup (2Sam. 17:24, 27).
25. Jacob, like his father and grandfather, was beset by a strong fear grid.
26. Yet God had promised him protection and success both at the outset and at the conclusion of this Haran exile (Gen. 26:3 "I will be with you and bless you…" and Gen. 31:3 "Return to the land of your fathers and to your relatives, and I will be with you.").
27. The inner struggle was between his STA and the promise of God.
28. Will he faith-rest the situation or will he engage in energy of the flesh to deal with the test?

Maneuvers to Offset the Esau Threat (vv. 4-22)

Emissaries Sent (vv. 3-5)

VERSE 3 Then Jacob sent messengers before him to his brother Esau in the land of Seir, the country of Edom (~Ada/ hdef. ry[ife hc'r>a; wyxia' wf'[e-la, wyn"p'l. ~ykia'l.m; bqo[]y: xl;v.YIw: [waw w/Qal impf.3m.s. shalach send away + proper noun Jacob + noun m.p.abs. mal-ak messenger + prep lamedh w/noun both p.constr.w/3m.s.suff. paneh face "before him" + prep el to + proper noun Esau + noun m.s.constr.w/3m.s.suff. ach brother + noun both s.as. eretz land + proper noun Seir + noun m.s.constr. sadeh field; "country" + proper noun Edom]).

VERSE 4 He also commanded them saying, "Thus you shall say to my lord Esau (wf'[el. ynIdoal; !Wrm.ato hKo rmoale ~t'ao wc;y>w: [waw w/Piel impf.3m.s. tsawah command + d.o. marker w/3m.p.suff. + prep lamedh w/Qal infin.constr. amar say + prep lamedh w/noun m.s.constr.w/1s.suff. adon lord + proper noun Esau]: 'Thus says your servant Jacob, "I have sojourned with Laban, and stayed until now [hT'['-d[; rx;aew" yTir>G: !b'l'-~[i bqo[]y: ^D>b.[; rm;a' hKo [adv koch thus + Qal perf.3m.s. amar say + noun m.s.constr.w/2m.s.suff. ebed servant + proper noun Jacob + part im with + proper noun Laban + Qal perf.1s. gur sojourn + waw w/Qal impf.1s. achar delay; stay + part adh until + adv attah now]);

VERSE 5 I have oxen and donkeys and flocks and male and female servants; and I have sent to tell my lord, that I may find favor in your sight (^yn<y[eB. !xe-acom.li ynIdoal; dyGIh;l. hx'l.v.a,w" hx'p.viw> db,[,w> !aco rAmx]w: rAv yli-yhiy>w: [waw w/Qal impf.3m.s. hayah be + prep lamedh w/1s.suff. + noun m.s.abs. shor bull, ox + waw w/noun m.s.ab.s chamor donkey + noun both s.abs. ts-on flock + waw w/noun m.s.abs. ebed servant (male) + waw w/noun f.s.abs. shipechah female servant + waw w/Qal impf.1s. shalach send + prep lamedh w/Hiphil infin.constr. nagad make known + prep lamedh w/noun m.s.constr.w/1s.suff. adon lord + prep lamedh w/Qal infin.constr. matsa find + noun m.s.abs. chen favor + prep beth w/noun f. dual constr.w/2m.s.suff. ayin eye])."'"

ANALYSIS: VERSES 3-5

1. Jacob, strictly speaking, abandons reliance on the divine promise to bring his safely back to the land of promise with a view to fulfilling the promise to make his seed innumerable (cf. 26:3-4; 31:3).
2. Once again he resorts to energy of the flesh antics to deliver himself from a potentially harmful situation.
3. His efforts to influence the sheep and goats genetically was wasted energy and futile.
4. It is God who brings success and deliverance.
5. Here in the first scene of this episode with his brother Jacob sends emissaries to mollify his brother.
6. Note the use of the term male-akim here and in the previous verse dealing with angels.
7. Jacob’s actions beginning with this intial contact is to feel-out Esau to see if the old grudge might be forgiven or forgotten.
8. Jacob assumes the worst and acts accordingly.
9. The destination of the messengers sent by Jacob is said to be "in the land of Seir/the country of Edom."
10. Somehow Jacob knew where his brother was living after all these years.
11. Seir reflects the fact that Esau was hairy.
12. Edom recalls the color red associated with Esau both in appearance and in connection with the lentil stew incident.
13. During the twenty years of their separation Esau had been busy building a small kingdom.
14. How did Jacob know that he would cross paths with Esau who lived on the east side of the Dead Sea?
15. Jacob’s migration back to Canaan was not a small operation and news of a significant livestock drive would have spread.
16. The specific message to be relayed to his brother contains a brief summation of Jacob’s years with Laban, a low-key reference to Jacob’s property and a statement of hope that the he might find favor with his estranged brother (vv. 4-5).
17. The header is: "To my lord Esau: Thus says/speaks your servant Jacob."
18. Jacob’s language is deferential.
19. He postures himself as the inferior when in point of fact he is the dominant one based on the oracle of Rebekah.
20. In as few a words as possible Jacob condenses his twenty year stay in Haran (v.4).
21. Next he makes mention of his physical assets, and in so doing he uses singulars (collective) in the listing in v.5.
22. Does he intimate that these are Esau’s for the taking?
23. Jacob avoids giving out too much information but just enough to perk Esau’s interest.
24. He avoids any direct mention of the falling out that happened twenty years hence.
25. Finally, Jacob states his purpose in making contact with his brother.
26. He tells him he hopes to find "favor in [his] eyes."
27. Without saying as much, Jacob is offering a fig leaf that the old rift between them might be healed.

Jacob’s Desperate Survival Plan (vv. 6-8)

VERSE 6 The messengers returned to Jacob, saying, "We came to your brother Esau, and furthermore he is coming to meet you, and four hundred men are with him (AM[i vyai tAame-[B;r>a;w> ^t.ar'q.li %leho ~g:w> wf'[e-la, ^yxia'-la, WnaB' rmoale bqo[]y:-la, ~ykia'l.M;h; WbvuY"w: [waw w/Qal impf.3m.s. shub return + def.art.w/noun m.p.abs. mal-ak messenger + prep el + proper noun Jacob + prep lamedh w/Qal infin.constr. amar say + Qal perf.1p. bo come + prep el + noun m.s.constr.w/2m.s.suff. ach brother + prep el + proper noun Esau + waw w/conj gam also "furthermore" + Qal part.m.s.abs. halak "coming" + prep lamed w/Qal infin.constr.w/2m.s.suff. qara meet + waw w/adj.f.s.abs. areba four + adj.f.p.abs. me-ah hundred + noun m.s.abs. ish man + prep im w/3m.s.suff. "with him"])."

VERSE 7 Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and the herds and the camels, into two companies (tAnx]m; ynEv.li ~yLim;G>h;w> rq'B'h;-ta,w> !aCoh;-ta,w> ATai-rv,a] ~['h'-ta, #x;Y:w: Al rc,YEw: daom. bqo[]y: ar'yYIw: [waw w/Qal imf.3m.s. yare fear + proper noun Jacob + waw w/Qal impf.3m.s. tsarar bind, be in distress + prep lamedh w/3m.s.suff. + waw w/Qal impf.3m.s. chatsah divide + d.o. marker + def.art.w/noun m.s.abs. am people + rel.pro. asher + prep eth w/3m.s.suff. + waw w/d.o. marker + def.art.w/noun both s.abs. ts-on flock + waw w/d.o. marker + def.art.w/noun m.s.ab.s baqar herd + waw w/def.art.w/noun m.p.abs. gamal camel + prep lamedh w/adj.m. dual constr. shenayim two]);

VERSE 8 for he said, "If Esau comes to the one company and attacks it, then the company which is left will escape (hj'ylep.li ra'v.NIh; hn<x]M;h; hy"h'w> WhK'hiw> tx;a;h' hn<x]M;h;-la, wf'[e aAby"-~ai rm,aYOw: [waw w/Qal impf.3m.s. amar say + part im if + Qal impf.3m.s. bo go + proper noun Esau + prep el + def.art.w/noun both s.abs. machaneh company + def.art.w/adj.f.s.abs. echad one + waw w/Hiphil perf.3m.s.w/3m.s.suff. nakah attack, strike + waw w/Qal perf.3m.s. hayah be + def.art.w/noun both s.abs. machaneh company + def.art.w/Niphal part.m.s.abs. sha-adh remain behind; "is left" + prep lamedh w/noun f.s.abs. peletah escape])."

ANALYSIS: VERSES 6-8

1. After some time the messengers sent return with a brief announcement.
2. They inform Jacob that they made contact with his brother and that his brother "is coming to meet you."
3. Not only are they on their way, but Esau is coming with four hundred men.
4. This news throws Jacob into full panic mode (v.7) for he assumes the worst.
5. The language in v.7 "Jacob was greatly afraid and distressed" is used in connection with persons in the utmost of peril (Judg. 2:15; 10:9; 1Sam. 20:6).
6. Jacob’s perception of the situation is based on the fact that four hundred men are accompanying Esau.
7. For Jacob this can only mean with hostile intent.
8. Fear ruling his soul brings him to devising a survival plan.
9. He thinks that if he divides his people into two groups then if one is attacked the other might survive (v.8).
10. Jacob and his civilian camp is no match for trained soldiers.
11. The plan is clearly an act of desperation and need we say totally unnecessary.
12. God had just recently checkmated Laban preempting violence.
13. Jacob’s antics in this second scene are laughable and pathetic.
14. Nevertheless God’s promise of protection holds true.

Jacob’s Prayer (vv. 9-12)

VERSE 9 Jacob said, "O God of my father Abraham and God of my father Isaac, O LORD, who said to me (yl;ae rmeaoh' hw"hy> qx'c.yI ybia' yhel{awE ~h'r'b.a; ybia' yhel{a/ bqo[]y: rm,aYOw [waw w/Qal impf.3m.s. amar say + proper noun Jacob + noun m.p.constr. Elohim + noun m.s.constr.w/1s.suff. abh father + proper noun Abraham + waw w/noun m.p.constr. Elohim + noun m.s.constr.w/1s.suff. abh father + proper noun Isaac + proper noun Yahweh + def.art.w/Qal part.m.s.abs. amar say + prep el w/1s.suff.], 'Return to your country and to your relatives, and I will prosper you [%M'[i hb'yjiyaew> ^T.d>l;Aml.W ^c.r>a;l. bWv [Qal imper.m.s. shub return + prep lamedh w/noun f.s.constr.w/2m.s.suff. eretz land + waw w/prep lamedh w/noun f.s.constr.w/2m.s.suff. moledeth relative + waw w/Hiphil impf.1s. yatab be good; do good + prep im w/2s.suff.]),'

VERSE 10 I am unworthy of all the lovingkindness and of all the faithfulness which You have shown to Your servant (^D,b.[;-ta, t'yfi[' rv,a] tm,a/h'-lK'miW ~ydIs'x]h; lKomi yTin>joq' [Qal perf.1s. qatan be insignificant; "I am unworthy" + prep min from + noun m.s.abs. kol all + def.art.w/noun m.p.abs. chesed mercy + waw w/prep min w/noun m.s.constr. kol all + def.art.w/noun f.s.abs. emeth faithfulness + rel.pro. asher + Qal perf.2m.s. ashah do + prep eth + noun m.s.constr.w/2m.s.suff. ebedh servant]; for with my staff only I crossed this Jordan, and now I have become two companies [tAnx]m; ynEv.li ytiyyIh' hT'[;w> hZ<h; !Der>Y:h;-ta, yTir>b;[' yliq.m;b. yKi [part ki for + prep beth w/noun m.s.constr.w/1s.suff. maqqel rod, staff + Qal perf.1s. abar pass over + d.o. marker + def.art.w/proper noun yarden Jordan (descent) + def.art.w/adj.m.s.abs. zeh this + waw w/adv attah now + Qal perf.1s. hayah be + prep lamedh w/adj.m. dual constr. shenayim two + noun both p.abs. machaneh camp, company]).

VERSE 11 "Deliver me, I pray, from the hand of my brother, from the hand of Esau (wf'[e dY:mi yxia' dY:mi an" ynIleyCih; [Hiphil imper.m.s.w/1s.suff. natsal deliver + interj na now + prep min w/noun f.s.constr. yad hand + proper noun Esau]; for I fear him, that he will come and attack me and the mothers with the children [~ynIB'-l[; ~ae ynIK;hiw> aAby"-!P, Atao ykinOa' arey"-yK [part ki for + adj.m.s.abs. yare fear + pro.1s. anoki I + d.o. marker w/3m.s.suff. + part peh lest + Qal impf.3m.s. go, come + waw w/Hiphil perf.3m.s.w/1s.suff. nakah strike; "attack" + noun f.s.abs. em mother + prep al + noun m.p.abs. ben "children"]).

VERSE 12 "For You said, 'I will surely prosper you and make your descendants as the sand of the sea, which is too great to be numbered (brome rpeS'yI-al{ rv,a] ~Y"h; lAxK. ^[]r>z:-ta, yTim.f;w> %M'[i byjiyae bjeyhe T'r>m;a' hT'a;w> [waw w/pro.2m.s. attah you + Qal perf.2m.s. amar say + Hiphil infin.constr. yatabh do good; "surely" + Hiphil impf.1s. yatabh do good; "prosper" + prep im w/2s.suff. + waw w/Qal perf.1s. shim place; "make" + d.o. marker + noun m.s.constr.w/2m.s.suff. zera seed + prep kaph w/noun m.s.abs. chul sand + def.art.w/noun m.s.abs. yam sea + rel.pro. asher + neg lo + Niphal impf.3m.s. saphar count + prep min w/noun m.s.abs. robh abundance]).'"

ANALYSIS: VERSES 9-12

1. His next action was to do the right thing—he prayed for protection.
2. The content of his intercessory prayer is simply introduced by, "Jacob said…"
3. By invoking the names of his grandfather and father in connection with God Jacob is recalls all that God has done on their behalf to further the covenant promises of land and descendants in perpetuity.
4. Next he reminds God that the situation he is now in is the direct result of his obedience to the divine summons to exit Haran and return to the land of promise (v.9b).
5. This appeal is an almost exact quote from 31:3.
6. Jacob interprets "I will be with you" to mean "I will prosper you" or literally, "I will do well for you" (Hiphil of yatab).
7. Thus far the prayer has made two claims on the integrity of God.
8. The first is the family claim made implicitly and second is the claim directive will claim which is made explicitly (e.g. "I am only doing what You told me to do.").
9. The third claim has to do with the principle of divine precedence (v. 10a).
10. This claim focuses on Jacob’s past blessings.
11. God has been there for him over the years even though he was strictly "unworthy of the least of all the loyalty and faithfulness" that has brought him thus far.
12. He pleads that those acts of kindness and faithfulness apply to the present crisis.
13. His fourth and final appeal is found in v. 10b: "for with my staff only I crossed this Jordan, and now have become two companies."
14. This appeal is an appeal to mercy for one who is totally outmatched by a four hundred man army headed by a vengeful brother.
15. Jacob is basically saying I am unarmed and he seems to be saying that I have done something stupid by dividing my people.
16. In v. 11 Jacob makes his specific prayer petition known to God.
17. He prays simply "Deliver me from the hand of my brother."
18. In so doing he admits that he is under fear and that fear has to do with his personal safety as well as that of his family members who like him are totally exposed.
19. For him for God to allow such a slaughter would be incompatible with God’s promises and actions on his behalf to date.
20. In other words it would be a miscarriage of divine integrity!
21. Not to mention that it would be inconsistent with all the divine dealings with him to date.
22. His prayer ends with a second appeal to the promises associated with his person as the third link in the chain started with Abraham (v. 12).
23. One of the two main pillars of that covenant is the promise of innumerable descendants.
24. An indispensable aspect of Jacob’s personal blessing in time is prospering with his own contribution to the innumerable descendants clause of the Abrahamic Covenant.
25. Disaster at this juncture would constitute a divine breach of fidelity of the first order.
26. The words "For you said…" puts the character of God on the line come what may.
27. God had in fact said these words to Jacob for the first time at Bethel.
28. This is all Jacob has and it is all Jacob needs in his defense.
29. God has promised and in Jacob’s excited state of mind all is on the line and God must step up and deliver his servant.
30. Jacob’s prayer is right on and is in contrast to his survival antics both before and after this intense and strong intercession.

More Antics: Jacob Buys Esau’s Goodwill (vv. 13-21)

VERSE 13 So he spent the night there (aWhh; hl'y>L;B; ~v' !l,Y"w: [waw w/Qal impf.3m.s. lun spend the night, lodge + adv sham there + def.art.w/prep beth w/noun m.s.abs. layelah night + def.art.w/pro.3m.s. hu "he"]).

Then he selected from what he had with him a present for his brother Esau (wyxia' wf'[el. hx'n>mi Ady"b. aB'h;-!mi xQ;YIw: [waw w/Qal impf.3m.s. laqach take; "selected" + prep min w/def.art.w/Qal part.m.s.abs. bo go; "he had" literally "from that which had come" + prep beth w/noun f.s.constr.w/3m.s.suff. yad hand + noun f.s.abs. minchah present; offering + prep lamedh w/proper noun Esau + noun m.s.constr.w/3m.s.suff. ach brother]):

VERSE 14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams (~yrIf.[, ~yliyaew> ~yIt;am' ~ylixer> ~yrIf.[, ~yviy"t.W ~yIt;am' ~yZI[i [noun f.p.abs. ez she-goat + adj.f. dual abs. mea hundred + waw w/noun m.p.abs. tayish he-goat + adj.m.p.abs. eshrim twenty + noun f.p.abs. rachel ewe + adj.f. dual abs. me-ah hundred + waw w/noun m.p.abs. ayil ram + adj.m.p.abs. eshrim twenty]),

VERSE 15 thirty milking camels and their colts, forty cows and ten bulls, twenty female donkeys and ten male donkeys (hr'f'[] ~rIy"[.w: ~yrIf.[, tnOtoa] hr'f'[] ~yrIp'W ~y[iB'r>a; tArP' ~yvil{v. ~h,ynEb.W tAqynIyme ~yLim;G> [noun both pl.abs. gamel camel + Hiphil part.f.p.abs. yanaq suck, nurse + waw w/noun m.p.constr.w/3m.p.suff. ben son; "colts" + adj.m.p.abs. sheloshim thirty + noun f.p.abs. parah cow + adj. both pl.abs. araba-im forty + waw w/noun m.p.abs. par young bull + adj.f.s.abs. asharah ten + noun f.p.abs. aton female donkey + adj.m.p.abs. esherim twenty + waw w/noun m.p.abs. ayir male donkey + adj.f.s.abs. arharim ten]).

VERSE 16 He delivered them into the hand of his servants, every drove by itself, and said to his servants, "Pass on before me, and put a space between droves (rd,[e !ybeW rd,[e !yBe WmyfiT' xw:r,w> yn:p'l. Wrb.[i wyd'b'[]-la, rm,aYOw: ADb;l. rd,[e rd,[e wyd'b'[]-dy:B. !TeYIw: [waw w/Qal impf.3m.s. nathan give; "delivered" + prep beth w/noun f.s.constr. yadh hand + noun m.p.constr.w/3m.s.suff. ebed servant + noun m.s.abs. eder flock, herd; "drove" + noun m.s.abs. eder "drove" + prep lamedh w/noun m.s.constr.w/3m.s. badh alone, a part + waw w/Qal impf.3m.s. amar say + prep el + noun m.p.constr.w/3m.s.suff. ebed servant + Qal imper.m.p. abar pass over/on + prep lamedh w/noun m.p.constr.w/1s.suff. paneh face before + waw w/noun m.s.abs. rewach space + Qal impf.2m.s. shim put + prep bayin between + noun m.s.abs. eder "drove" + waw w/prep bayin between + noun m.s.abs. eder "droves"])."

VERSE 17 He commanded the one in front, saying, "When my brother Esau meets you and asks you, saying (rmoale ^l.aev.wI yxia' wf'[e ^v.G"p.yI yKi rmoale !AvarIh'-ta, wc;y>w [waw w/Piel impf.3m.s. tsawah command + d.o. marker + def.art.w/adj.m.s.abs. rishon front + prep lamedh w/Qal infin.constr. amar say + part ki + Qal impf.3m.s.w/2m.s.suff. pagash meet + proper noun Esau + noun m.s.constr.w/1s.suff. ach brother + waw w/Qal perf.3m.s.w/2m.s.uff. sha-al inquire + prep lamedh w/Qal infin.constr. amar say], 'To whom do you belong, and where are you going, and to whom do these animals in front of you belong [^yn<p'l. hL,ae ymil.W %lete hn"a'w> hT'a;-ymil. [prep lamedh w/interrog mi who? + pro.2m.s. attah you + waw w/interrog an where? + Qal impf.2m.s. halak go + waw w/prep lamedh w/interrog mi what? + adj.p.abs. elleh these + prep lamedh w/noun both p.constr.w/2m.s.suff. paneh face "you belong"])?'

VERSE 18 then you shall say, 'These belong to your servant Jacob; it is a present sent to my lord Esau (wf'[el. ynIdoal; hx'Wlv. awhi hx'n>mi bqo[]y:l. ^D>b.[;l. T'r>m;a'w> [waw w/Qal perf.2m.s. amar say + prep lamedh w/noun m.s.constr.w/2m.s.suff. ebedh servant + prep lamedh w/proper noun Jacob + noun f.s.abs. minechah present + pro.3f.s. hi "it" + Qal pass.part.f.s.abs. shalach send + prep lamedh w/noun m.s.constr.w/1s.suff. adon lord + prep lamedh w/proper noun Esau]).

And behold, he also is behind us (Wnyrex]a; aWh-~g: hNEhiw> [waw w/interj hinneh + conj gam + pro.2m.s. hu he + adv achare w/1p.suff. "behind us" ]).'"

VERSE 19 Then he commanded also the second and the third, and all those who followed the droves, saying (rmoale ~yrId'[]h' yrex]a; ~ykil.hoh;-lK'-ta, ~G: yviyliV.h;-ta, ~G: ynIVeh;-ta, ~G: wc;y>w: [waw w/Piel impf.3m.s. tsawah command + conj gam also + d.o. marker + def.art.w/adj.m.s.abs. sheni second + conj gam + d.o. marker + def.art.w/adj.m.s.abs. shelishi third + conj gam + d.o. marker + noun m.s.constr. kol all + def.art.w/Qal part.m.p.abs. halak go + adv achare after + def.art.w/noun m.p.abs. eder "droves" + prep lamedh w/Qal infin.constr. amar say], "After this manner you shall speak to Esau when you find him [Atao ~k,a]c;moB. wf'[e-la !WrB.d;T. hZ<h; rb'D'K; [def.art.w/prep kaph w/noun m.s.abs. dabar word; "after this manner" + def.art.w/adj.m.s.abs. zoth this + Piel impf.2m.p. dabar speak + prep el + proper noun Esau + prep beth w/Qal infin.constr.w/2m.p.suff. matsa find + d.o. marker w/3m.s.suff.]);

VERSE 20 and you shall say, 'Behold, your servant Jacob also is behind us (Wnyrex]a; bqo[]y: ^D>b.[; hNEhi ~G: ~T,r>m;a]w: [waw w/Qal perf.2m.p. amar say + conj gam + interj hinneh + noun m.s.constr.w/2m.s.suff. ebedh servant + proper noun Jacob + adv achare after w/1p.suff.]).'"

For he said, "I will appease him with the present that goes before me (yn"p'l. tk,l,hoh; hx'n>MiB; wyn"p' hr'P.k;a] rm;a'-yKi [part ki for + Qal perf.3m.s. amar say + Piel impf.1s. kaphar make ransom; "I will appease" + noun both pl.constr.w/3m.s.suf. paneh face]).

Then afterward I will see his face; perhaps he will accept me (yn"p' aF'yI yl;Wa wyn"p' ha,r>a, !ke-yrex]a;w> [waw w/adv achare after + adv ken thus + Qal impf.1s. ra-ah see + noun both p.constr.w/3m.s.suff. paneh "his face" + adv ualy suppose + Qal impf.2m.s. nasha lift; "accept" + noun m.p.constr.w/1s.suff. paneh face])."

VERSE 21 So the present passed on before him, while he himself spent that night in the camp (hn<x]M;B; aWhh;-hl'y>L;B; !l' aWhw> wyn"P'-l[; hx'n>Mih; rbo[]T;w: [waw w/Qal impf.3f.s. abar pass before + def.art.w/noun f.s.abs. minechah gift, present + prep al + noun both p.constr.w/3m.suff. paneh face + waw w/pro.3m.s. hu he + Qal perf.3m.s. lun spend the night + def.art.w/prep. beth w/noun m.s.abs. layelah night + def.art.w/pro.3m.s. "he himself" + def.art.w/prep beth w/noun both s.abs. machaneh camp]).

ANALYSIS: VERSES 13-21

1. Jacob’s wonderful prayer is followed up the next day with more gimmickry (v.13).
2. The gift (Heb. minchah) is not tribute, it according to Jacob in v. 20 was designed to mollify Esau.
3. In 1Sam. 25:19 Abigail brings gifts to David to appease him after his mistreatmeant by Nabal.
4. Jacob shows himself subservient to his brother.
5. Jacob’s activity does not square with his on point prayer.
6. Jacob again lets fear dictate his course of action.
7. This gift as Jacob calls it is designed to ingratiate himself with one who is superior.
8. Jacob’s gift of five herds of goats, sheep, camels, cattle and donkeys was befitting someone of substantial means (vv. 14-15).
9. The total number of animals in this peace offering is 550.
10. It illustrates the degree to which God had blessed him with much wealth first mentioned back in 30:35.
11. Each herd of the different categories of domestic animals is entrusted to servants who are sent off in successive groupings separated by some distance and all are given the same message to be relayed to the approaching Esau (vv. 16-19).
12. Five kinds of livestock are separated into five herds separated by "a space between droves" (v. 19).
13. The message each drove leader was to convey to the inquiring Esau was simply to inform him that the animals were a present sent ahead to him by "[his] servant Jacob…sent to my lord Esau."
14. Esau was further to be told that Jacob was "behind [them]."
15. Evidently the effect of hearing five different leaders of five successive droves relay the same message was to turn Esau from his wrath.
16. Jacob’s rationale is expressed in v. 20 by the term "I will appease."
17. The verb in the Hebrew is kaphar (Piel) which in other places means to offer a ransom.
18. Jacob sought to mollify Esau’s deadly anger.
19. This scene ends with Jacob retiring for the night with what was a restless night (v. 21; cf. v. 22).
20. Jacob is not handling this well and so suffers unnecessary mental angst.

The Wrestling Match (vv. 22-32)

VERSE 22 Now he arose that same night and took his two wives and his two maids and his eleven children, and crossed the ford of the Jabbok (qBoy: rb;[]m; tae rbo[]Y:w: wyd'l'y> rf'[' dx;a;-ta,w> wyt'xop.vi yTev.-ta,w> wyv'n" yTev.-ta, xQ;YIw: aWh hl'y>L;B; ~q'Y"w: [waw w/Qal impf.3m.s. qum arise + def.art.w/prep beth w/noun m.s.abs. layil night + pro.3s. hu he + waw w/Qal impf.3m.s. laqach take + d.o. marker + adj.f. dual constr. shenayim two + noun f.p.constr.w/3m.s.suff. ishshah wife + waw w/d.o. marker + adj.f. dual constr. shenayim two + noun f.p.constr.w/3m.s.suff. shiphechah maid servant + waw w/d.o. marker + adj.m.s.abs. echad one + adj.m.s.abs. achar ten + noun m.p.constr.w/3m.s.suff. yeledh child + waw w/Qal impf.3m.s. abar cross over + d.o. marker + noun m.s.constr. ma-abhar ford + proper noun Jabbok]).

VERSE 23 He took them and sent them across the stream (lx;N"h;-ta, ~rebi[]Y:w: ~xeQ'YIw: [waw w/Qal impf.3m.s.w/3m.p.suff. laqach take + waw w/Hiphil impf.3m.s.w/3m.p.suff. abar cross over + d.o. marker + def.art.w/noun m.s.abs. nachal wadi, stream]).

And he sent across whatever he had (Al-rv,a]-ta, rbe[]Y:w: [waw w/Hiphil impf.3m.s. abar cross over; "sent across" + d.o. marker + rel.pro. asher + prep lamedh w/3m.s.suff.]).

VERSE 24 Then Jacob was left alone, and a man wrestled with him until daybreak (rx;V'h; tAl[] d[; AM[i vyai qbea'YEw: ADb;l. bqo[]y: rteW"YIw: [waw w/Niphal impf.3m.s. yathar remain + proper noun Jacob + prep lamedh w/noun m.s.constr.w/3m.s.suff. bar alone + waw w/Niphal impf.3m.s. abaq wrestle + noun m.s.abs. ish man + prep im w/3m.s.suff. "with him" + part adh until + Qal infin.constr. alah ascend + def.art.w/noun m.s.abs. michchar dawn]).

VERSE 25 When he saw that he had not prevailed against him, he touched the socket of his thigh (Akrey>-@k;B. [G:YIw: Al lkoy" al{ yKi ar>Y:w: [waw w/Qal impf.3m.s. ra-ah see + part ki that + neg lo + Qal perf.3m.s. yakol be abel + waw w/Qal impf.3m.s. nagha touch + prep beth w/noun f.s.abs. kaph "socket" + noun f.s.constr.w/3m.s.suff. yarek thigh]; so the socket of Jacob's thigh was dislocated while he wrestled with him [AM[i Aqb.a'heB. bqo[]y: %r,y<-@K; [q;Tew [waw w/Qal impf.3f.s. yaqa dislocate, be alienated + noun f.s.abs. kaph "socket" + noun f.s.constr. yarek thigh + proper noun Jacob + prep beth w/Niphal infin.constr.w/3m.s.suff. abaq wrestle + prep im w/3m.s.suff. "with him"]).

VERSE 26 Then he said, "Let me go, for the dawn is breaking (rx;V'h; hl'[' yKi ynIxeL.v; rm,aYOw: [waw w/Qal impf.3m.s. amar say + Piel imper.m.s.w/1s.suff. shalach send away + part ki for + Qal perf.3m.s. alah ascend + def.art.w/noun m.s.abs. shachar dawn])."

But he said, "I will not let you go unless you bless me (ynIT'k.r;Be-~ai yKi ^x]Lev;a] al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + Piel impf.1s.w/2m.s.suff. shalach send away + part ki + part im "unless" + Piel perf.2m.s.w/1s.suff. barak bless])."

VERSE 27 So he said to him, "What is your name (^m,V.-hm; wyl'ae rm,aYOw: [waw w/Qal impf.3m.s. amar say + prep el w/3m.s.suff. + interrog mah what? + noun m.s.constr.w/2m.s.suff. shem name])?"

And he said, "Jacob (bqo[]y: rm,aYOw: [waw w/Qal impf.3m.s. amar say + proper noun Jacob])."

VERSE 28 He said, "Your name shall no longer be Jacob, but Israel (laer'f.yI-~ai yKi ^m.vi dA[ rmea'yE bqo[]y: al{ rm,aYOw: [waw w/Qal impf.3m.s. amar say + neg lo + proper noun Jacob + Niphal impf.3m.s. amar say; call + adv odh "no longer" + noun m.s.constr.w/2m.s.suff. shem name + part ki + part im + proper noun Israel]; for you have striven with God and with men and have prevailed [lk'WTw: ~yvin"a]-~[iw> ~yhil{a/-~[i t'yrIf'-yKi [part ki + Qal perf.2m.s. sharah contend + prep im with + noun m.p.abs. Elohim + waw w/prep im + noun m.p.abs. ish man + waw w/Qal impf.2m.s. yakol prevail])."

VERSE 29 Then Jacob asked him and said, "Please tell me your name (^m,v. aN"-hd'yGIh; rm,aYOw: bqo[]y: la;v.YIw: [waw w/Qal impf.3m.s. sha-al ask + proper noun Jacob + waw w/Qal impf.3m.s. amar say + Hiphil imper.m.s. nagad tell + interj na please + noun m.s.constr.w/2m.s.suff. shem name])."

But he said, "Why is it that you ask my name (ymiv.li la;v.Ti hZ< hM'l' rm,aYOw: [waw w/Qal impf.3m.s. amar say + interrog lammah why? + adj.m.s.abs. zeh this + Qal impf.2m.s. sha-al ask + prep lamedh w/noun m.s.constr.w/1s.suff. shem name])?"

And he blessed him there (~v' Atao %r,b'y>w: [waw w/Piel impf.3m.s. barak bless + d.o. marker w/3m.s.suff. + adv sham there]).

VERSE 30 So Jacob named the place Peniel, for he said, "I have seen God face to face, yet my life has been preserved (yvip.n: lceN"Tiw: ~ynIP'-la, ~ynIP' ~yhil{a/ ytiyair'-yKi laeynIP. ~AqM'h; ~ve bqo[]y: ar'q.YIw: [waw w/Qal impf.3m.s. qara call + proper noun Jacob + noun m.s.constr. shem name + def.art.w/noun m.s.abs. maqom place + proper noun Peniel + part ki for + Qal perf.1s. ra-ah see + noun m.p.abs. Elohim + noun m.p.abs. panim face + prep el + noun m.p.ab.s paneh face + waw w/Niphal impf.3f.s. natsal deliver + noun f.s.constr.w/1s.suff. nephesh soul; life])."

VERSE 31 Now the sun rose upon him just as he crossed over Penuel, and he was limping on his thigh (Akrey>-l[; [;leco aWhw> laeWnP.-ta, rb;[' rv,a]K; vm,V,h; Al-xr;z>YIw: [waw w/Qal impf.3m.s. zarach arise, shine + def.art.w/noun both s.abs. shemesh sun + prep kaph w/rel.pro. asher + Qal perf.3m.s. abar pass over + d.o. marker + proper noun Penuel + wa w/pro.3m.s. hu he + Qal part.m.s.abs. tsala limp + prep al upon + noun f.s.constr.w/3m.s.suff. yarek thigh]).

VERSE 32 Therefore, to this day the sons of Israel do not eat the sinew of the hip which is on the socket of the thigh (hZ<h; ~AYh; d[; %reY"h; @K;-l[; rv,a] hv,N"h; dyGI-ta, laer'f.yI-ynEb. Wlk.ayO-al{ !Ke-l[; [prep al w/part ken = "therefore" + neg lo + Qal impf.3m.p. akal eat + noun m.p.constr. ben son + proper noun Israel + d.o. marker + noun m.s.constr. gidh sinew + def.art.w/noun m.s.abs. nasheh nerve; "hip" + rel.pro. asher + prep al upon + noun f.s.abs. kaph "socket" + def.art.w/noun f.s.abs. yarek thigh + part adh unto + def.art.w/noun m.s.abs. yom day + def.art.w/adj.m.s.abs. ze this], because he touched the socket of Jacob's thigh in the sinew of the hip [hv,N"h; dygIB. bqo[]y: %r,y<-@k;B. [g:n" yKi [part ki because + Qal perf.3m.s. naga touch + prep beth w/noun f.s.abs. kaph "socket" + noun f.s.constr. yarek thigh + proper noun Jacob + prep beth w/noun m.s.constr. gidh sinew + def.art.w/noun m.s.abs. nasheh nerve; "the hip"]).

ANALYSIS: VERSES 22-32

1. The evening following the inevitable meeting with his brother Jacob moves his family across the Jabbok (Arabic el-Zerqa) stream.
2. This is a fast flowing stream that flows westward and empties into the Jordan about 25 miles north of the Dead Sea.
3. This is the general area where Esau’s kingdom was located.
4. It seems strange to the reader that Jacob would take his wives and children across the other the Jabbok River when a daylight crossing would be more sensible.
5. His family along with his personal possession forded the Jabbok that night.
6. Evidently his herds had already crossed during the daylight hours.
7. Another strange part of this episode is the fact that after he had safely gotten his family across he returned to the river’s northern bank.
8. The answer to his rather strange maneuver is the fact that after retiring for the night (v. 22 "Now he arose that same night…") he was unable to sleep and decided to place his family on the other side so he would not have to concern himself with that the next day, and he could concentrate on his encounter with his brother.
9. The fact that he crossed back over was perhaps due to the fact that he did not wanted solitude and time to think.
10. Remember that Jacob was in a disturbed state of mind fighting extreme anxiety.
11. In v. 24ff. we have a very brief narration of the wrestling match between him and "a man."
12. The fight/struggle with this stranger continued until daybreak.
13. V.24 presents the fight from Jacob’s point of view.
14. The contest is presented in vv. 25ff from Jacob’s Opponent’s point of view (cf. v.25).
15. He is challenged and assaulted by an unidentified male and he has to fight for his life.
16. The verb "wrestled" (abaq) occurs two times in vv. 24 and 25.
17. It is clearly a play on the personal noun Jabbok (and possible Jacob).
18. It is thought that this verb is a by-form of the verb chabaq ("to embrace").
19. But there was nothing friendly about this encounter.
20. The reference "until daybreak" suggests that this encounter went on for some time (hours).
21. If Jacob arose from his sleep sometime after midnight and then got his family on the other side of the Jabbok, then this encounter could have commenced in the early hours just before dawn.
22. At the outset of this match Jacob was completely unawares as to the identity of his opponent.
23. The sense of v. 25 is this: "When the man realized that he could not win ("prevail") he touched Jacob’s hip socket."
24. For the reader who knows the identity of this man the reading of v. 25 seems astonishing.
25. For Jacob it was amazing that this man could merely make incidental contact with this part of Jacob’s anatomy and do the damage that was done; namely, "Jacob’s thigh was dislocated."
26. A mere touch that dislocates indicates an opponent that possesses supernatural powers.
27. This then was the moment of truth for Jacob.
28. Another surprising aspect of this encounter is the fact that this extremely painful touch did not dissuade Jacob from continuing the fight.
29. This is clearly the implication of v. 26a when the stranger spoke for the first time and said, "Let me go, for the dawn is breaking."
30. No explanation is given for this strange statement.
31. What does the dawn breaking have to do with the stranger’s desire to be released from Jacob’s grasp?
32. It cannot be a desire to keep his identity hid.
33. It cannot be a desire to keep Jacob alive under the principle that no man can see God and live.
34. It is another indication to Jacob as to the identity of his opponent.
35. But Jacob has the nerve to tell his divine opponent that he will not let him go until he blesses Jacob (v. 26b)!
36. What follows in vv. 27 & 28 is the blessing bestowed on Jacob.
37. But for this divine being (Angel of Yahweh) to ask Jacob his name is superfluous.
38. Jacob’s name is a reminder of what his character as a believer had been (cf. 27:36 "Is he not rightly named Jacob? For he has supplanted me these two times?).
39. Cf. also Jer. 9:4 "Let everyone be on guard against his neighbor. And do not trust any brother; because every brother deals craftily/deceitfully…"
40. The verb aqab meaning ‘to take by the heel/supplant" by stealth (deceit) is at the root of the name Jacob (3:15 "shall bruise him on the heel"; Jer. 9:4; Job 37:4 of God not restraining lightning strikes; and Hos. 12:3 "In the womb he took his brother by the heel, and in his strength/maturity he contended with God."; and here for the 5^th time in the OT).
41. The noun of the same form mean "heel."
42. The adjective (aqeb) means ‘overreacher/supplanter, etc.
43. The adjective can simply mean ‘consequence" as in Gen. 26:5.
44. Instead of merely blessing him Jacob’s opponent changes his name.
45. The text here in v. 28b gives the clue to the meaning of the term Israel.
46. The el part is of course ‘God’ while the Yishra part is a play on the verb translated "have striven" (NAS) which is sharah ‘to fight/struggle.’
47. Again, here we have a play on the name rather than a strict historical etymology.
48. The idea of God fighting with someone should not be problem.
49. Jacob’s name given at birth recalls his old self and past.
50. His new name recalls someone who never gave up in his quest to gain divine approbation and the blessing that goes with it.
51. According to Hos. 12:3 Jacob’s new name signals a spiritual state or status.
52. Jacob for all his shortcomings stayed the course and over time achieved the goal that is set before each and every believer and that is to attain spiritual maturity (3^rd adjustment).
53. For Jacob it was a profound struggle that brought into his life much pain and blessing.
54. The divine personage informs Jacob that his life was marked by a struggle, typified in this fight on the Jabbok shore, in which he prevailed (yakal be able, prevail, overcome) over man and God.
55. Spiritual conflict/struggle comes to us all as it even was part of Christ’s experience (Rev. 5:5).
56. There is Ph 1 overcoming (Rev. 2:7, 11, 17; 3:5, 12, 21; 21:7; cp. 1Jn. 5:4-5) which in Rev. 2:26 is associated with Ph2.
57. The Greek verb is nikao meaning ‘to win, conquer (as in Nike sports).
58. Whenever Jacob’s descendants heard the name "Israel’ (God fights) they were reminded of its origin and significance in terms of their history both personally and corporately.
59. The encounter begins and ends on a mysterious note.
60. The man refuses to divulge his name when asked by Jacob (v. 29).
61. The reason is for the refusal is interpreted here as, "Jacob, don’t you know who I am?"
62. This was the same divine being as appeared to Hagar and later to Abraham and Sara in chaps. 16, 21 and 22.
63. This angel appeared to Jacob in the dream in 31:11.
64. So the reason for the hesitancy is because Jacob already knew who the stranger was.
65. The stranger now implicitly identified as God blesses Jacob and disappears into the night just as mysteriously as he appeared (v. 29).
66. Jacob as was the custom of the patriarchs named the place on the north shore of the Jabbok Peniel which means ‘face of God.’
67. This was for Jacob a commemoration of the fact that he encountered God face to face and lived.
68. This was a very important aspect of the episode for Jacob as the seeing of God placed a man in mortal danger (cf. Ex. 33:20 "You cannot see My face, for no man can see Me and live.").
69. "I have seen God face to face, yet may life has been spared" (natsal ‘to rescue’) was a sentiment held by Hagar (Gen. 16:13 "Have I even remained alive here after seeing Him?").
70. What Jacob and Hagar saw was not the full glory of God as that would have been deadly for any man.
71. That glory was shielded from Moses whose face radiated light for weeks after his experience on the mountain.
72. The name Peniel has an alternate rendering of Penuel reflected in the narrator’s rendering in v. 31 where he records Jacob’s return to the south shore of the Jabbok stream.
73. The best guess for the exact location for Penuel is Tel edh-Dhahab a Shaki.
74. The rising of the sun marks a new day and a new era for Jacob.
75. Jacob limps pass Penuel (v. 31a) and his disability is a silent witness to his nocturnal encounter.
76. Jacob prevailed in the encounter but God left His mark on him.
77. His injury was designed to show him that he was not self-sufficient and to teach him complete reliance on God and not on his own scheming.
78. God slowed him down physically and otherwise.
79. The final verse of this episode and the custom of not eating the sciatic nerve (nervus ishchiadicus) is not attested to anywhere else in the OT including the later Jewish law.
80. This nerve is the central nerve of the hip region.
81. This custom was not divinely authorized but practiced whenever Jews butchered animals.
82. The removal of the sciatic nerve was strictly speaking tedious and unnecessary but is practiced even today by the strictest of kosher regulations.
83. Jacob moves forward with a new name and a permanent limp.
84. His physical loss is his spiritual gain.
85. The encounter on the Jabbok marked the end of the era of spiritual advancement during the dark days with his uncle Laban.