He himself passed over in front of them, and bowed himself to the ground seven times, until he came near to his brother.
Esau ran to meet him, embraced him, fell on his neck, kissed him, and they wept. He lifted up his eyes, and saw the women and the children; and said, “Who are these with you?” He said, “The children whom God has graciously given your servant.”
Then the servants came near with their children, and they bowed themselves. Leah also and her children came near, and bowed themselves. After them, Joseph came near with Rachel, and they bowed themselves.
Esau said, “What do you mean by all this company which I met?” Jacob said, “To find favor in the sight of my lord.”
Esau said, “I have enough, my brother; let that which you have be yours.”
Jacob said, “Please, no, if I have now found favor in your sight, then receive my present at my hand, because I have seen your face, as one sees the face of God, and you were pleased with me.
John Calvin 1540 · Public Domain On vv3, 4, 5, 6, 8, 10 3. And bowed himself to the ground seven times.…
3. And bowed himself to the ground seven times. This, indeed, he might do for the sake of giving honor: for we know that the people of the east are addicted to far more ceremonies than are in use with us. To me, however, it seems more probable, that Jacob did not pay this honor simply to his brother, but that he worshipped God, partly to give him thanks, and partly to implore him to render his brother propitious; for he is said to have bowed down seven times before he approached his brother. Therefore, before he came in sight of his brother, he had already given the token of reverence or worship. Hence we may conjecture, as I have said, that this homage was paid to God and not to man: yet this is not at variance with the fact, that he also approached as a suppliant, for the purpose of assuaging his brother’s ferocity by his humiliation. If any one object, that in this manner he depreciated his right of primogeniture; the answer is easy, that the holy man, by the eyes of faith, was looking higher; for he knew that the effect of the benediction was deferred to its proper season, and was, therefore, now like the decaying seed under the earth. Therefore, although he was despoiled of his patrimony, and lay contemptible at his brother’s feet; yet since he knew that his birthright was secured to him, he was contented with this latent right, counted honors and riches as nothing, and did not shrink from being regarded as an inferior in the presence of his brother.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv3, 6, 10 By this gesture he partly did reverence to his…
By this gesture he partly did reverence to his brother, and partly prayed to God to mitigate Esau’s wrath.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–9 Gen 33:3 And he passed over before them, and…
Gen 33:3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
Ver. 3. And he passed over before them.] As a good captain and shepherd, ready to be sacrificed for the safety of his charge. So the Captain of our salvation, the Arch-shepherd, Christ. So should the under-shepherds, the captains, as ministers are called, fight in the front, and bear the brunt of the battle, "not loving their lives unto the death, so they may finish their course with joy," {Act 20:24} de scuto magis quam de vita solliciti, as Epaminondas. The diamond in the priests’ breastplate showed what should be their hardness and hardiness, for the people’s welfare.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv3, 8, 9, 10 He passed over before them, exposing himself to the…
He passed over before them, exposing himself to the first and greatest hazard for the security of his wives and children.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v5 We have here the discourse between the two brothers…
We have here the discourse between the two brothers at their meeting, which is very free and friendly, without the least intimation of the old quarrel. It was the best way to say nothing of it. They converse,
I. About Jacob's retinue, Gen 33:5-7. Eleven or twelve little ones, the eldest of them no fourteen years old, followed Jacob closely: Who are these? says Esau. Jacob had sent him an account of the increase of his estate (Gen 32:5), but made no mention of his children; perhaps because he would not expose them to his rage if he should meet him as an enemy, or would please him with the unexpected sight if he should meet him as a friend: Esau therefore had reason to ask, Who are those with thee? to which common question Jacob returns a serious answer, such as became his character: They are the children which God hath graciously given they servant. It had been a sufficient answer to the question, and fit enough to be given to profane Esau, if he had only said, "They are my children;" but then Jacob would not have spoken like himself, like a man whose eyes were ever towards the Lord. Note, It becomes us not only to do common actions, but to speak of them, after a godly sort, Jo3 1:6. Jacob speaks of his children, 1. As God's gifts; they are a heritage of the Lord, Psa 128:3; Psa 112:9; Psa 107:41. 2. As choice gifts; he hath graciously given them. Though they were many, and now much his care, and as yet but slenderly provided for, yet he accounts them great blessings. His wives and children, hereupon, come up in order, and pay their duty to Esau, as he had done before them (Gen 33:6, Gen 33:7); for it becomes the family to show respect to those to whom the master of the family shows respect.
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II. About the present he had sent him.
1. Esau modestly refused it because he had enough, and did not need it, Gen 33:9. Note, Those who wish to be considered men of honour will not seem to be mercenary in their friendship: whatever influence Jacob's present had upon Esau to pacify him, he would not have it thought that it had any, and therefore he refused it. His reason is I have enough, I have much (so the word is), so much that he was not willing to take any thing that was his brother's. Note, (1.) Many that come short of spiritual blessings, and are out of covenant, yet have much of this world's wealth. Esau had what was promised him, the fatness of the earth and a livelihood by his sword. (2.) It is a good thing for those that have much to know that they have enough, though they have not so much as some others have. Even Esau can say, I have enough. (3.) Those that are content with what they have must show it by not coveting what others have. Esau, for his part, needs it not, either to supply him, for he was rich, or to pacify him, for he was reconciled: we should take heed lest at any time our covetousness impose upon the courtesy of others, and meanly take advantage of their generosity.
2. Jacob affectionately urges him to accept it, and prevails, Gen 33:10, Gen 33:11. Jacob sent it, through fear (Gen 32:20), but, the fear being over, he now importunes his acceptance of it for love, to show that he desired his brother's friendship, and did not merely dread his wrath; two things he urges: - (1.) The satisfaction he had in his brother's favour, of which he thought himself bound to make this thankful acknowledgment. It is a very high compliment that he passes upon him: I have seen thy face, as though I had seen the face of God, that is, "I have seen thee reconciled to me, and at peace with me, as I desire to see God reconciled." Or the meaning is that Jacob saw God's favour to him in Esau's: it was a token for good to him that God had accepted his prayers. Note, Creature-comforts are comforts indeed to us when they are granted as answers to prayer, and are tokens of our acceptance with God. Again, It is matter of great joy to those that are of a peaceable and affectionate disposition to recover the friendship of those relations with whom they have been at variance. (2.) The competency he had of this world's goods: God has dealt graciously with me. Note, If what we have in this world increase under our hands, we must take notice of it with thankfulness, to the glory of God, and own that therein he has dealt graciously with us, better than we deserve. It is he that gives power to get wealth, Deu 8:18. He adds, "And I have enough; I have all," so the word is. Esau's enough was much, but Jacob's enough was all. Note, a godly man, though he have but little in the world, yet may truly say, "I have all," [1.] Because he has the God of all, and has all in him; all is yours if you be Christ's, Co1 3:22. [2.] Because he has the comfort of all. I have all, and abound, Phi 4:18. He that thinks he has all is sure he has enough. He has all in prospect; he will have all shortly, when he comes to heaven: upon this principle Jacob urged Esau, and he took his present. Note, It is an excellent thing when men's religion makes them generous, free-hearted, and open-handed, scorning to do a thing that is paltry and sneaking.
III. About the progress of their journey. 1. Esau offers himself to be his guide and companion, in token of sincere reconciliation, Gen 33:12. We never find that Jacob and Esau were so sociable with one another, and so affectionate, as they were now. Note, As for God his work is perfect. He made Esau, not only not an enemy, but a friend. This bone that had been broken, being well set, became stronger than ever. Esau has become fond of Jacob's company, courts him to Mount Seir: let us never despair of any, nor distrust God in whose hand all hearts are. Yet Jacob saw cause modestly to refuse this offer (Gen 33:13, Gen 33:14), wherein he shows a tender concern for his own family and flocks, like a good shepherd and a good father. He must consider the children, and the flocks, with young, and not lead the one, nor drive the other, too fast. This prudence and tenderness of Jacob ought to be imitated by those that have the care and charge of young people in the things of God. They must not be over-driven, at first, by heavy tasks in religious services, but led, as they can bear, having their work made as easy to them as possible. Christ, the good Shepherd, does so, Isa 40:11. Now Jacob will not desire Esau to slacken his pace, nor force his family to quicken theirs, nor leave them, to keep company with his brother, as many would have done, that love any society better than their own house; but he desires Esau to march before, and promises to follow him leisurely, as he could get forward. Note, It is an unreasonable thing to tie others to our rate; we may come with comfort, at last, to the same journey's end, though we do not journey together, either in the same path or with the same pace. There may be those with whom we cannot fall in and yet with whom we need not fall out by the way. Jacob intimates to him that it was his present design to come to him to Mount Seir; and we may presume he did so, after he had settled his family and concerns elsewhere, though that visit is not recorded. Note, When we have happily recovered peace with our friends we must take care to cultivate it, and not to be behind-hand with them in civilities. 2. Esau offers some of his men to be his guard and convoy, Gen 33:15. He saw Jacob but poorly attended, no servants but his husbandmen and shepherds, no pages or footmen; and therefore, thinking he was as desirous as himself (if he could afford it) to take state upon him, and look great, he would needs lend him some of his retinue, to attend upon him, that he might appear like Esau's brother; but Jacob humbly refuses his offer, only desiring he would not take it amiss that he did not accept it: What needeth it? (1.) Jacob is humble, and needs it not for state; he desires not to make a fair show in the flesh, by encumbering himself with a needless retinue. Note, It is the vanity of pomp and grandeur that they are attended with a great deal of which it may be said, What needeth it? (2.) Jacob is under the divine protection, and needs it not for safety. Note, Those are sufficiently guarded that have God for their guard and are under a convoy of his hosts, as Jacob was. Those need not be beholden to an arm of flesh that have God for their arm every morning. Jacob adds, "Only let me find grace in the sight of my lord; having thy favour, I have all I need, all I desire from thee." If Jacob thus valued the good-will of a brother, much more reason have we to reckon that we have enough if we have the good-will of our God.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv3–10 And he passed over before them,.... At the head…
And he passed over before them,.... At the head of them, as the master of the family, exposing himself to the greatest danger for them, and in order to protect and defend them in the best manner he could, or to endeavour to soften the mind of his brother by an address, should there be any occasion for it:
and bowed himself to the ground seven times; in a civil way, as was the manner in the eastern countries towards great personages; and this he did to Esau as being his elder brother, and as superior to him in grandeur and wealth, being lord of a considerable country; and at the same time religious adoration might be made to God; while he thus bowed to the ground, his heart might be going up to God in prayer, that he would appear for him at this instant, and deliver him and his family from perishing by his brother; and so the Targum of Jonathan introduces this clause,"praying, and asking mercies of the Lord, and bowed, &c.''seven times, perhaps, may not design an exact number, but that he bowed many times as he came along:
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until he came near to his brother; he kept bowing all the way he came until they were within a small space of one another.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 5, 10 He bowed - Though he feared Esau as an…
He bowed - Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 10 Verse 4. Esau ran to meet him] How sincere…
Verse 4. Esau ran to meet him] How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection.
And kissed him] וישקהו valyishshakehu. In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him, and his head across his shoulders, twice over the right shoulder and once over the left, with other ceremonies according to the rank of the parties.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv4, 5, 10 Gen 33:4. Esau ran to meet him — Not…
Gen 33:4. Esau ran to meet him — Not in anger, but in love: so wonderfully and suddenly had God, who hath the hearts of all men in his hands, and can turn them when and how he pleases, changed his heart; and of an implacable enemy, made him a kind and affectionate friend! Embraced him, fell on his neck, and kissed him — God is the God of nature, and to be without natural affection is to be without God. They wept — Jacob wept for joy to be thus kindly received; Esau, perhaps, with grief and shame, to think of the ill design he had conceived against his brother.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 8 Forward, before his family; like a good father, exposing…
Forward, before his family; like a good father, exposing himself to the greatest danger. (Menochius) --- Seven times, to testify his great humility and respect for his brother. How, then, can any one find fault with Catholics, if they bow down before the cross thrice on Good Friday, to testify their great veneration for their expiring Lord?
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3–5 he bowed himself . . . seven times--The manner…
he bowed himself . . . seven times--The manner of doing this is by looking towards a superior and bowing with the upper part of the body brought parallel to the ground, then advancing a few steps and bowing again, and repeating his obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural; for Esau being the elder brother, was, according to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv3, 4, 10 3. Before them — He goes on first to…
3. Before them — He goes on first to meet whatever evil may be feared.
Bowed… to the ground — Not as in Gen_19:1, “with the face to the ground,” which denotes complete prostration, but groundward, so that though the face does not touch the ground, it is brought low towards it.
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Seven times — Such a repetition of these acts of humility would have a likely tendency to disarm Esau’s wrath. And doubtless the lowly obeisance and the lameness of Jacob drove from the generous hearted Esau whatever feeling of hardness or evil purpose he might have entertained towards him until now.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3, 4, 8, 9, 10 3. before them] Jacob himself goes in front of…
3. before them] Jacob himself goes in front of his household to protect them.
seven times] Jacob prostrates himself before his brother, in token of complete subservience. Not content with one prostration, he bows seven times to the ground, with which has aptly been compared a letter from a Canaanite king to the king of Egypt in the Tel-el-Amarna tablets: “At the feet of the king, my lord, seven times and seven times do I fall.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3, 4, 5, 8, 10 (3) He passed over before them.—While providing some small…
XXXIII.
(3) He passed over before them.—While providing some small chance of escape for his wives and children, arranged according to their rank, Jacob manfully went first and placed himself entirely in Esau’s power. He endeavoured, nevertheless, by his sevenfold obeisance in acknowledgment of Esau’s superiority, to propitiate him; for the cause of the quarrel had been Jacob’s usurpation of Esau’s right of precedence as the first born. This bowing in the East is made by bending the body forward with the arms crossed, and the right hand held over the heart.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5, 6, 8, 9, 10 And he (i.e. Esau) lifted up his eyes, corresponding…
And he (i.e. Esau) lifted up his eyes, corresponding to the act of Jacob (ver. 1), and expressive of surpriseand saw the women and the children; and said, Who art those with thee? (literally, to thee, i.e. whom thou hast). And he (Jacob) said, The children which God (Elohim; vide infra on ver. 10) hath graciously given the verb nj; being construed with a double accusative, as in Jud_1:21:22; Psa_19:2-9thy servant.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v9 Gen_33:9; Gen_33:11
Gen_33:9; Gen_33:11
I have enough
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Contentment from two points of view
I.
HERE IS AN UNGODLY MAN WHO HAS ENOUGH (Gen_33:9). Esau. Unconverted men are sometimes contented with their lot in this life.
1. It is not always or often so: they are mostly a dissatisfied company.
2. It is sometimes so: as in the case of Esau. This may arise from--
(1) A want of energy.
(2) A naturally easy disposition, readily pleased.
(3) Utter recklessness, which only considers present pleasure.
3. It has some good points about it.
(1) As preventing greed, and the oppression which comes of it.
(2) As often promoting a good-natured liberality, and the disposition to live and let live.
4. Yet it has its evil side.
(1) It leads men to boast of their wealth or acquirements, who would not do so if they were craving for more.
(2) It tends to breed a contempt for spiritual riches.
(3) It may thus be a sign of having ones portion in this life.
II. HERE IS A GODLY MAN WHO HAS ENOUGH (Gen_33:11). Jacob.
1. It is a pity that this is not true of every Christian man.
2. It is delightful to have enough. Contentment surpasses riches.
3. It is pleasant to have somewhat to spare for the poor (Eph_4:28).
4. It is blessed to have all this through our God. Jacob said, God hath dealt graciously with me, and I have enough.
5. It is best of all to have all things. In the margin we read that Jacob said, I have all things. All things are yours (1Co_3:22).
(1) All that the believer needs is promised in the covenant.
(2) All things in providence work together for his good.
(3) In having God for his portion he has more than all.
Thus he has enough of strength and grace. Enough in Christ, in the Word, and in the Spirit. Enough in Gods love, power and faithfulness, and an immeasurable supply in God Himself, whose name is God All-sufficient. The child of God should be ashamed of discontent, since even a common sinner may be free from it. He should be heartily satisfied; for he has all things, and what more can he desire? O rest in the Lord (Psa_37:7). (C. H. Spurgeon.)
Lessons
1. Natural affection will urge to inquire of the outward state of brethren as well as of relations.
2. Modesty in nature will expostulate about brethrens offers of love rather then covetously take them.
3. Providential occurrences of good pretended may occasion natural men to inquire about them.
4. Humble souls as under providence they do seek favour with men by presents, so they profess it (Gen_33:8).
5. It is possible for natural men to have a kind of sufficiency and content in their possessions.
6. Nature may desire others to keep their own, as it is contented with its portion.
7. Nature is apt to think earthly possessions enough without God (Gen_33:9).
8. Ingenuity and grace is not only liberal, but urgent to have fruits of love accepted.
9. Acceptance of loving presents is a token of acceptance of persons.
10. It is just cause of importunity in pressing pacifying presents when Gods face is seen in reconciled adversaries.
11. Unexpected love from displeased ones engageth to press kindness on them (Gen_33:10).
12. Presents of gracious souls from God to men are blessings.
13. Grace is importunate with man as well as with God to win Him.
14. Gods gracious respects to saints causeth them so to respect their brethren.
15. Gods Jacobs, gracious souls, they have not only enough, but all in the grace of God.
16. The all-sufficiency which God giveth His saints makes them so pressing kindness to others.
17. Nature is overcome by the importunity of grace to accept an outward blessing.
18. Brotherly conference is the way of winning upon men of bad spirits. All this between Jacob and Esau is by loving parley. (G. Hughes, B. D.)
Christian contentment
A poor Christian woman, who was breaking her fast upon a crust and a cup of water, exclaimed, What! all this and Christ too! (C. H. Spurgeon.)
A Puritan preacher asking a blessing on a herring and potatoes, said, Lord, we thank Thee that Thou hast ransacked sea and land to find food for Thy children. (C. H. Spurgeon.)
Angelic content
The great cry with everybody is, Get on! get on! just as if the world were travelling post. How astonished these people will be, if they arrive in heaven, to find the angels, who are much wiser than they, laying no schemes to be made archangels! (Maxims for Meditation.)
Content from a quiet mind
Is not the bee as well contented with feeding on the dew, or sucking from a flower, as the ox that grazeth on the mountains? Contentment lies within a man, in the heart; and the way to be comfortable is not by having our barrels filled, but our minds quieted. The contented man (saith Seneca)is the happy man . . . Discontent robs a man of the power to enjoy what he possesses. A drop or two of vinegar will sour a whole glass of wine. (T. Watson.)
Contentment of the unregenerate
As a typical instance of the contentment of some unregenerate persons, note the following: A captain of a whale-ship told one of the wretched natives of Greenland that he sincerely pitied the miserable life to which he was condemned. Miserable! exclaimed the savage. I have always had a fish-bone through my nose, and plenty of train-oil to drink: what more could I desire? (C. H. Spurgeon.)
I have enough
1. The first man who ever said so.
2. What even non-spiritual men may say. Should not Christians say more?
3. Property should be a heart-store.
4. Enough can never be true of spiritual blessings.
5. The evils of avaricious grasping.
6. We must not be avaricious, even on the plea that it is for others,
7. Christianity should be proved by contentment. Examples of
Christ and Paul. (J. Parker, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Jacob presses his gifts upon Esau
Jacob presses his gifts upon Esau
v. 8. And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. Jacob’s answer to Esau’s question as to the meaning of the train of small caravans which he had met is not an act of fawning servility, of cringing humility, but rather an expression by which he hoped to be restored fully to the favor of his brother, somewhat strongly accented, perhaps, after the Oriental manner.
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v. 9. And Esau said, I have enough, my brother; keep that thou hast unto thyself. The kindness and courtesy of Esau are now apparent throughout: he addresses Jacob with the tender "my brother," he gently urges him to keep his unusually large gift, he states that he is provided with all that he needs.
v. 10. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand; for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. Although colored by Oriental courtesy, the words of Jacob were altogether sincere. He had found favor in the sight of Esau, in the friendly face of his brother he saw again the evidence of God’s friendly watching over his life’s path, all of which filled him with an intense joy.
v. 11. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. God’s favor and goodness had blessed Jacob so richly that he had all he needed and to spare. And he urged him, and he took it. Thus the new bond of friendliness and brotherliness was strengthened.
v. 12. And he said, Let us take our journey, and let us go, and I will go before thee. Here Esau offered to accompany Jacob’s caravan in the role of protector. This offer was a proof of the genuineness of his reconciliation; he was anxious to have the relation between himself and Jacob restored to the intimacy of their youth and early manhood.
v. 13. And he said unto him, my lord knoweth that the children are tender, and the flocks and herds with young are with me; and if men should overdrive them one day, all the flock will die.
v. 14. Let my lord, I pray thee, pass over before his servant; and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir, which he hoped to visit some day. The objections of Jacob to his brother’s plan were well founded and backed up by his experience in handling cattle for many years. His intention to travel only as fast as the feet of the cattle were able to progress was based upon the fact that a single day’s overdriving, with the attendant total exhaustion, would result in an entire loss.
v. 15. And Esau said, Let me now leave with thee, set at thy disposal, some of the folk that are with me. And he said, What needeth it? Let me find grace in the sight of my lord. So Jacob courteously, but firmly, refused even a small company of protecting Bedouins. There was no need of it, and therefore Jacob did not want to bother Esau nor put himself under heavy obligations to him. Jacob knew, for one thing, that the host of the Lord’s angels was with him. But he also did not want to become too intimate with the people of Esau, who undoubtedly did not all share their leader’s sentiments. Christians will try to live peaceably with all men, but they will always avoid an intimate union with such as are distinct from them in spiritual matters.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 9 meet him
meet him
"meet Jacob"
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embraced him, hugged his neck, and kissed him
This can be translated as a new sentence. AT: "Esau put his arms around Jacob, hugged him, and kissed him"
Then they wept
This can be translated more explicitly. AT: "Then Esau and Jacob cried because they were happy to see each other again" (See: Assumed Knowledge and Implicit Information)
he saw the women and the children
"he saw the women and children who were with Jacob"
The children whom God has graciously given your servant
The phrase "your servant" is a polite way for Jacob to refer to himself. AT: "These are the children God has kindly given me, your servant" (See: First, Second, or Third Person)
translationWords
kiss
God
grace
servant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 4, 5, 7, 10 33:3-13 Even though Jacob had nothing to fear, he…
33:3-13 Even though Jacob had nothing to fear, he was afraid and tried to appease his brother. He assumed the role of a servant before royalty by bowing (33:3), using an honorific title (33:8, 13), making introductions (33:6-7), and presenting gifts (33:8).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.