Apologetics Bible
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The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
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Connected primary witness
- Connected ID:
Genesis_32
- Primary Witness Text: And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight. And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; And said, If Esau come to the one company, and smite it, then the other company which is left shall escape. And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I...
Connected dataset overlay
- Connected ID:
Genesis_32
- Chapter Blob Preview: And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned wit...
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Chapter frame
The Hebrew title בְּרֵאשִׁית (B'reishit — "In the beginning") identifies Genesis as the Ur-document of all biblical revelation. Moses compiled and wrote Genesis under divine inspiration (affirmed by Jesus in John 5:46; Luke 24:27), drawing on earlier written and oral sources (toledot records).
Genesis addresses the deepest human questions: Origin, Identity, Fall, and Hope. Its apologetics force lies in presenting monotheistic creation, human dignity, the origin of evil, and the first redemptive promise (3:15) — each revolutionary in its ancient Near Eastern context where polytheism, fatalism, and cyclical time dominated all rival cosmologies.
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Genesis 32:1
Hebrew
וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשָׁב לָבָן לִמְקֹמֽוֹ׃vayashekhem-lavan-vavoqer-vayenasheq-levanayv-velivenvotayv-vayevarekhe-'etehem-vayelekhe-vayashav-lavan-limeqomvo
KJV: And Jacob went on his way, and the angels of God met him.
AKJV: And Jacob went on his way, and the angels of God met him.
ASV: And Jacob went on his way, and the angels of God met him.
YLT: And Jacob hath gone on his way, and messengers of God come upon him;
Exposition: Genesis 32:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob went on his way, and the angels of God met him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:2
Hebrew
וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ־בוֹ מַלְאֲכֵי אֱלֹהִֽים׃veya'aqov-halakhe-ledarekhvo-vayifege'v-vvo-male'akhey-'elohiym
KJV: And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.
AKJV: And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.
ASV: And Jacob said when he saw them, This is God’s host: and he called the name of that place Mahanaim.
YLT: and Jacob saith, when he hath seen them, ‘This is the camp of God;' and he calleth the name of that place ‘Two Camps.’
Commentary WitnessGenesis 32:2Quoted commentary witness
Commentary Witness
Genesis 32:2
Verse 2 Mahanaim - The two hosts, if read by the points, the angels forming one, and Jacob and his company forming another; or simply hosts or camps in the plural. There was a city built afterwards here, and inhabited by the priests of God, Jos 21:38. For what purpose the angels of God met Jacob, does not appear from the text; probably it was intended to show him that he and his company were under the care of an especial providence, and consequently to confirm his trust and confidence in God. The doctrine of the ministration of angels has been much abused, not only among the heathens, but also among Jews and Christians, and perhaps most among the latter. Angels with feigned names, titles, and influences, have been and still are invoked and worshipped by a certain class of men; because they have found that God has been pleased to employ them to minister to mankind; and hence they have made supplications to them to extend their protection, to shield, defend, instruct, etc. This is perfectly absurd. 1. They are God's instruments, not self-determining agents. 2. They can only do what they are appointed to perform, for there is no evidence that they have any discretionary power. 3. God helps man by ten thousand means and instruments; some intellectual, as angels; some rational, as men; some irrational, as brutes; and some merely material, as the sun, wind, rain, food, raiment, and the various productions of the earth. He therefore helps by whom he will help, and to him alone belongs all the glory; for should he be determined to destroy, all these instruments collectively could not save. Instead therefore of worshipping them, we should take their own advice: See thou do it not - Worship God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Jacob
- Christians
- Worship God
Exposition: Genesis 32:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when Jacob saw them, he said, This is God’s host: and he called the name of that place Mahanaim.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:3
Hebrew
וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵֽׁם־הַמָּקוֹם הַהוּא מֽ͏ַחֲנָֽיִם׃vayo'mer-ya'aqov-kha'asher-ra'am-machaneh-'elohiym-zeh-vayiqera'-shem-hamaqvom-hahv'-machanayim
KJV: And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.
AKJV: And Jacob sent messengers before him to Esau his brother to the land of Seir, the country of Edom.
ASV: And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom.
YLT: And Jacob sendeth messengers before him unto Esau his brother, towards the land of Seir, the field of Edom,
Commentary WitnessGenesis 32:3Quoted commentary witness
Commentary Witness
Genesis 32:3
Verse 3 Jacob sent messengers - מלאכים malachim, the same word which is before translated angels. It is very likely that these messengers had been sent some time before he had this vision at Mahanaim, for they appear to have returned while Jacob encamped at the brook Jabbok, where he had the vision of angels; see Gen 32:6, Gen 32:23. The land of Seir, the country of Edom - This land, which was, according to Dr. Wells, situated on the south of the Dead Sea, extending from thence to the Arabian Gulf, 1Kgs 9:26, was formerly possessed by the Horites, Gen 14:6; but Esau with his children drove them out, destroyed them, and dwelt in their stead, Deu 2:22; and thither Esau went from the face of his brother Jacob, Gen 36:6, Gen 36:7. Thus we find he verified the prediction, By thy sword shalt thou live, Gen 27:40.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 32:6
- Gen 32:23
- 1Kgs 9:26
- Gen 14:6
- Gen 36:6
- Gen 36:7
- Gen 27:40
Named authorities or texts detected in the witness
- Mahanaim
- Jabbok
- Seir
- Dr
- Wells
- Dead Sea
- Arabian Gulf
- Horites
- Jacob
Exposition: Genesis 32:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:4
Hebrew
וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדֽוֹם׃vayishelach-ya'aqov-male'akhiym-lefanayv-'el-'eshav-'achiyv-'aretzah-she'iyr-shedeh-'edvom
KJV: And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:
AKJV: And he commanded them, saying, Thus shall you speak to my lord Esau; Your servant Jacob says thus, I have sojourned with Laban, and stayed there until now:
ASV: And he commanded them, saying, Thus shall ye say unto my lord Esau: Thus saith thy servant Jacob, I have sojourned with Laban, and stayed until now:
YLT: and commandeth them, saying, ‘Thus do ye say to my lord, to Esau: Thus said thy servant Jacob, With Laban I have sojourned, and I tarry until now;
Commentary WitnessGenesis 32:4Quoted commentary witness
Commentary Witness
Genesis 32:4
Verse 4 Thus shall ye speak unto my lord Esau - Jacob acknowledges the superiority of his brother; for the time was not yet come in which it could be said, The elder shall serve the younger.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:4
Source lane
Apologetics Bible source bundle
Exposition: Genesis 32:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:5
Hebrew
וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַֽאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם־לָבָן גַּרְתִּי וָאֵחַר עַד־עָֽתָּה׃vayetzav-'otam-le'mor-khoh-to'mervn-la'doniy-le'eshav-khoh-'amar-'avedekha-ya'aqov-'im-lavan-garetiy-va'echar-'ad-'atah
KJV: And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.
AKJV: And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in your sight. ¶
ASV: and I have oxen, and asses, and flocks, and men-servants, and maid-servants: and I have sent to tell my lord, that I may find favor in thy sight.
YLT: and I have ox, and ass, flock, and man-servant, and maid-servant, and I send to declare to my lord, to find grace in his eyes.'
Commentary Witness (Generated)Genesis 32:5Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:5
Genesis 32:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:5
Exposition: Genesis 32:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:6
Hebrew
וַֽיְהִי־לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד וְשִׁפְחָה וָֽאֶשְׁלְחָה לְהַגִּיד לֽ͏ַאדֹנִי לִמְצֹא־חֵן בְּעֵינֶֽיךָ׃vayehiy-liy-shvor-vachamvor-tzo'n-ve'eved-veshifechah-va'eshelechah-lehagiyd-la'doniy-limetzo'-chen-ve'eyneykha
KJV: And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.
AKJV: And the messengers returned to Jacob, saying, We came to your brother Esau, and also he comes to meet you, and four hundred men with him.
ASV: And the messengers returned to Jacob, saying, We came to thy brother Esau, and moreover he cometh to meet thee, and four hundred men with him.
YLT: And the messengers turn back unto Jacob, saying, ‘We came in unto thy brother, unto Esau, and he also is coming to meet thee, and four hundred men with him;’
Commentary WitnessGenesis 32:6Quoted commentary witness
Commentary Witness
Genesis 32:6
Verse 6 Esau - cometh - and four hundred men with him - Jacob, conscious that he had injured his brother, was now apprehensive that he was coming with hostile intentions, and that he had every evil to fear from his displeasure. Conscience is a terrible accuser. It was a fine saying of a heathen, Hic murus aheneus esto, Nil conscire sibi, nulla pallescere culpa. Hor. Ep., l. i., E. i., v. 60. Be this thy brazen bulwark of defense, Still to preserve thy conscious innocence, Nor e'er turn pale with guilt. Francis. In other words, He that has a good conscience has a brazen wall for his defense; for a guilty conscience needs no accuser; sooner or later it will tell the truth, and not only make the man turn pale who has it, but also cause him to tremble even while his guilt is known only to himself and God. It does not appear that Esau in this meeting had any hostile intention, but was really coming with a part of his servants or tribe to do his brother honor. If he had had any contrary intention, God had removed it; and the angelic host which Jacob met with before might have inspired him with sufficient confidence in God's protection. But we find that when he needed faith most, he appears to have derived but little benefit from its influence, partly from the sense he had of the injury he had done to his brother, and partly from not attending sufficiently to the assurance which God had given him of his gracious protection.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jacob
- Hor
- Ep
- Francis
Exposition: Genesis 32:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:7
Hebrew
וַיָּשֻׁבוּ הַמַּלְאָכִים אֶֽל־יַעֲקֹב לֵאמֹר בָּאנוּ אֶל־אָחִיךָ אֶל־עֵשָׂו וְגַם הֹלֵךְ לִקְרָֽאתְךָ וְאַרְבַּע־מֵאוֹת אִישׁ עִמּֽוֹ׃vayashuvv-hamale'akhiym-'el-ya'aqov-le'mor-va'nv-'el-'achiykha-'el-'eshav-vegam-holekhe-liqera'tekha-ve'areva'-me'vot-'iysh-'imvo
KJV: Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;
AKJV: Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;
ASV: Then Jacob was greatly afraid and was distressed: and he divided the people that were with him, and the flocks, and the herds, and the camels, into two companies;
YLT: and Jacob feareth exceedingly, and is distressed, and he divideth the people who are with him, and the flock, and the herd, and the camels, into two camps,
Commentary WitnessGenesis 32:7Quoted commentary witness
Commentary Witness
Genesis 32:7
Verse 7 He divided the people, etc. - His prudence and cunning were now turned into a right channel, for he took the most effectual method to appease his brother, had he been irritated, and save at least a part of his family. This dividing and arranging of his flocks, family, and domestics, has something in it highly characteristic. To such a man as Jacob such expedients would naturally present themselves.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:7
Source lane
Apologetics Bible source bundle
Exposition: Genesis 32:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:8
Hebrew
וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ וַיַּחַץ אֶת־הָעָם אֲשֶׁר־אִתּוֹ וְאֶת־הַצֹּאן וְאֶת־הַבָּקָר וְהַגְּמַלִּים לִשְׁנֵי מַחֲנֽוֹת׃vayiyra'-ya'aqov-me'od-vayetzer-lvo-vayachatz-'et-ha'am-'asher-'itvo-ve'et-hatzo'n-ve'et-havaqar-vehagemaliym-lisheney-machanvot
KJV: And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.
AKJV: And said, If Esau come to the one company, and smite it, then the other company which is left shall escape. ¶
ASV: and he said, If Esau come to the one company, and smite it, then the company which is left shall escape.
YLT: and saith, ‘If Esau come in unto the one camp, and have smitten it--then the camp which is left hath been for an escape.’
Commentary Witness (Generated)Genesis 32:8Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:8
Genesis 32:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:8
Exposition: Genesis 32:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And said, If Esau come to the one company, and smite it, then the other company which is left shall escape.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:9
Hebrew
וַיֹּאמֶר אִם־יָבוֹא עֵשָׂו אֶל־הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָֽה׃vayo'mer-'im-yavvo'-'eshav-'el-hamachaneh-ha'achat-vehikhahv-vehayah-hamachaneh-hanishe'ar-lifeleytah
KJV: And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:
AKJV: And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which said to me, Return to your country, and to your kindred, and I will deal well with you:
ASV: And Jacob said, O God of my father Abraham, and God of my father Isaac, O Jehovah, who saidst unto me, Return unto thy country, and to thy kindred, and I will do thee good:
YLT: And Jacob saith, ‘God of my father Abraham, and God of my father Isaac, Jehovah who saith unto me, Turn back to thy land, and to thy kindred, and I do good with thee:
Commentary WitnessGenesis 32:9Quoted commentary witness
Commentary Witness
Genesis 32:9
Verse 9 O God of my father Abraham, etc. - This prayer is remarkable for its simplicity and energy; and it is a model too for prayer, of which it contains the essential constituents: - 1. Deep self-abasement. 2. Magnification of God's mercy. 3. Deprecation of the evil to which he was exposed. 4. Pleading the promises that God had made to him. And, 5. Taking encouragement from what God had already wrought.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Abraham
- And
Exposition: Genesis 32:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:10
Hebrew
וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק יְהוָה הָאֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּֽךְ׃vayo'mer-ya'aqov-'elohey-'aviy-'averaham-ve'lohey-'aviy-yitzechaq-yehvah-ha'omer-'elay-shvv-le'aretzekha-vlemvoladetekha-ve'eytiyvah-'imakhe
KJV: I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.
AKJV: I am not worthy of the least of all the mercies, and of all the truth, which you have showed to your servant; for with my staff I passed over this Jordan; and now I am become two bands.
ASV: I am not worthy of the least of all the lovingkindnesses, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two companies.
YLT: I have been unworthy of all the kind acts, and of all the truth which Thou hast done with thy servant--for, with my staff I passed over this Jordan, and now I have become two camps.
Commentary WitnessGenesis 32:10Quoted commentary witness
Commentary Witness
Genesis 32:10
Verse 10 I am not worthy of the least of all the mercies - The marginal reading is more consistent with the original: קטנתי מכל החסדים ומכל האמת katonti miccol hachasadim umiccol haemeth, I am less than all the compassions, and than all the faithfulness, which thou hast showed unto thy servant. Probably St Paul had his eye on this passage when he wrote, Unto me, who am less than the least of all saints. A man who sees himself in the light of God will ever feel that he has no good but what he has received, and that he deserves nothing of all that he has. The archangels of God cannot use a different language, and even the spirits of just men consummated in their plenitude of bliss, cannot make a higher boast. For with my staff - i.e., myself alone, without any attendants, as the Chaldee has properly rendered it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:10
Source lane
Apologetics Bible source bundle
Exposition: Genesis 32:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:11
Hebrew
קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל־הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת־עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת־הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנֽוֹת׃qatonetiy-mikhol-hachasadiym-vmikhal-ha'emet-'asher-'ashiyta-'et-'avedekha-khiy-vemaqeliy-'avaretiy-'et-hayareden-hazeh-ve'atah-hayiytiy-lisheney-machanvot
KJV: Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.
AKJV: Deliver me, I pray you, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.
ASV: Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children.
YLT: ‘Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau: for I am fearing him, less he come and have smitten me--mother beside sons;
Commentary WitnessGenesis 32:11Quoted commentary witness
Commentary Witness
Genesis 32:11
Verse 11 And the mother with the children - He must have had an awful opinion of his brother when he used this expression, which implies the utmost cruelty, proceeding in the work of slaughter to total extermination. See Hos 10:14.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Hos 10:14
Exposition: Genesis 32:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:12
Hebrew
הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּֽי־יָרֵא אָנֹכִי אֹתוֹ פֶּן־יָבוֹא וְהִכַּנִי אֵם עַל־בָּנִֽים׃hatziyleniy-na'-miyad-'achiy-miyad-'eshav-khiy-yare'-'anokhiy-'otvo-fen-yavvo'-vehikhaniy-'em-'al-vaniym
KJV: And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.
AKJV: And you said, I will surely do you good, and make your seed as the sand of the sea, which cannot be numbered for multitude. ¶
ASV: And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.
YLT: and Thou--Thou hast said, I certainly do good with thee, and have set thy seed as the sand of the sea, which is not numbered because of the multitude.'
Commentary WitnessGenesis 32:12Quoted commentary witness
Commentary Witness
Genesis 32:12
Verse 12 Make thy seed as the sand - Having come to the promise by which the covenant was ratified both to Abraham and Isaac, he ceased, his faith having gained strong confirmation in a promise which he knew could not fail, and which he found was made over to him, as it had been to his father and grandfather.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:12
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Isaac
Exposition: Genesis 32:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:13
Hebrew
וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶֽת־זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא־יִסָּפֵר מֵרֹֽב׃ve'atah-'amareta-heytev-'eytiyv-'imakhe-veshametiy-'et-zare'akha-khechvol-hayam-'asher-lo'-yisafer-merov
KJV: And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;
AKJV: And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;
ASV: And he lodged there that night, and took of that which he had with him a present for Esau his brother:
YLT: And he lodgeth there during that night, and taketh from that which is coming into his hand, a present for Esau his brother:
Commentary WitnessGenesis 32:13Quoted commentary witness
Commentary Witness
Genesis 32:13
Verse 13 And took of that which came to his hand - הבא בידו habba beyado, which came under his hand, i.e., what, in the course of God's providence, came under his power.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:13
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
Exposition: Genesis 32:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:14
Hebrew
וַיָּלֶן שָׁם בַּלַּיְלָה הַהוּא וַיִּקַּח מִן־הַבָּא בְיָדוֹ מִנְחָה לְעֵשָׂו אָחִֽיו׃vayalen-sham-valayelah-hahv'-vayiqach-min-hava'-veyadvo-minechah-le'eshav-'achiyv
KJV: Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,
AKJV: Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,
ASV: two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,
YLT: she-goats two hundred, and he-goats twenty, ewes two hundred, and rams twenty,
Commentary WitnessGenesis 32:14Quoted commentary witness
Commentary Witness
Genesis 32:14
Verse 14 Two hundred she-goats, etc. - This was a princely present, and such as was sufficient to have compensated Esau for any kind of temporal loss he might have sustained in being deprived of his birthright and blessing. The thirty milch camels were particularly valuable, for milch camels among the Arabs constitute a principal part of their riches, the creature being every way so serviceable that the providence of God appears peculiarly kind and wise in providing such a beast for those countries where no other animal could be of equal service. "The she-camel gives milk continually, not ceasing till great with young; the milk of which," as Pliny has remarked, "when mixed with three parts of water, affords the most pleasant and wholesome beverage." Cameli lac habent, donec iterum gravescant, suavissimumque hoc existimatur, ad unam mensuram tribus aquae additis - Hist. Nat., lib. 11., chap. 41.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Hist
- Nat
Exposition: Genesis 32:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:15
Hebrew
עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִֽים׃'iziym-ma'tayim-vteyashiym-'esheriym-recheliym-ma'tayim-ve'eyliym-'esheriym
KJV: Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.
AKJV: Thirty milk camels with their colts, forty cows, and ten bulls, twenty she asses, and ten foals.
ASV: thirty milch camels and their colts, forty cows and ten bulls, twenty she-asses and ten foals.
YLT: suckling camels and their young ones thirty, cows forty, and bullocks ten, she-asses twenty, and foals ten;
Commentary WitnessGenesis 32:15Quoted commentary witness
Commentary Witness
Genesis 32:15
Verse 15 Ten bulls - The Syriac and Vulgate have twenty; but ten is a sufficient proportion to the forty kine. By all this we see that Jacob was led to make restitution for the injury he had done to his brother. Restitution for injuries done to man is essentially requisite if in our power. He who can and will not make restitution for the wrongs he has done, can have no claim even on the mercy of God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Vulgate
Exposition: Genesis 32:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:16
Hebrew
גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלֹשִׁים פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה אֲתֹנֹת עֶשְׂרִים וַעְיָרִם עֲשָׂרָֽה׃gemaliym-meyniyqvot-vveneyhem-sheloshiym-farvot-'areva'iym-vfariym-'asharah-'atonot-'esheriym-va'eyarim-'asharah
KJV: And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
AKJV: And he delivered them into the hand of his servants, every drove by themselves; and said to his servants, Pass over before me, and put a space between drove and drove.
ASV: And he delivered them into the hand of his servants, every drove by itself, and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
YLT: and he giveth into the hand of his servants, every drove by itself, and saith unto his servants, ‘Pass over before me, and a space ye do put between drove and drove.’
Commentary Witness (Generated)Genesis 32:16Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:16
Genesis 32:16 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:16
Exposition: Genesis 32:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:17
Hebrew
וַיִּתֵּן בְּיַד־עֲבָדָיו עֵדֶר עֵדֶר לְבַדּוֹ וַיֹּאמֶר אֶל־עֲבָדָיו עִבְרוּ לְפָנַי וְרֶוַח תָּשִׂימוּ בֵּין עֵדֶר וּבֵין עֵֽדֶר׃vayiten-veyad-'avadayv-'eder-'eder-levadvo-vayo'mer-'el-'avadayv-'iverv-lefanay-verevach-tashiymv-veyn-'eder-vveyn-'eder
KJV: And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?
AKJV: And he commanded the foremost, saying, When Esau my brother meets you, and asks you, saying, Whose are you? and where go you? and whose are these before you?
ASV: And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?
YLT: And he commandeth the first, saying, ‘When Esau my brother meeteth thee, and hath asked thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?
Commentary Witness (Generated)Genesis 32:17Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:17
Genesis 32:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:17
Exposition: Genesis 32:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:18
Hebrew
וַיְצַו אֶת־הָרִאשׁוֹן לֵאמֹר כִּי יִֽפְגָּשְׁךָ עֵשָׂו אָחִי וִשְׁאֵֽלְךָ לֵאמֹר לְמִי־אַתָּה וְאָנָה תֵלֵךְ וּלְמִי אֵלֶּה לְפָנֶֽיךָ׃vayetzav-'et-hari'shvon-le'mor-khiy-yifegashekha-'eshav-'achiy-vishe'elekha-le'mor-lemiy-'atah-ve'anah-telekhe-vlemiy-'eleh-lefaneykha
KJV: Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.
AKJV: Then you shall say, They be your servant Jacob’s; it is a present sent to my lord Esau: and, behold, also he is behind us.
ASV: then thou shalt say, They are thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, he also is behind us.
YLT: then thou hast said, Thy servant Jacob's: it is a present sent to my lord, to Esau; and lo, he also is behind us.'
Commentary Witness (Generated)Genesis 32:18Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:18
Genesis 32:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:18
Named authorities or texts detected in the witness
- Esau
Exposition: Genesis 32:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:19
Hebrew
וְאָֽמַרְתָּ לְעַבְדְּךָ לְיַעֲקֹב מִנְחָה הִוא שְׁלוּחָה לֽ͏ַאדֹנִי לְעֵשָׂו וְהִנֵּה גַם־הוּא אַחֲרֵֽינוּ׃ve'amareta-le'avedekha-leya'aqov-minechah-hiv'-shelvchah-la'doniy-le'eshav-vehineh-gam-hv'-'achareynv
KJV: And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.
AKJV: And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall you speak to Esau, when you find him.
ASV: And he commanded also the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him;
YLT: And he commandeth also the second, also the third, also all who are going after the droves, saying, ‘According to this manner do ye speak unto Esau in your finding him,
Commentary Witness (Generated)Genesis 32:19Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:19
Genesis 32:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:19
Named authorities or texts detected in the witness
- Esau
Exposition: Genesis 32:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:20
Hebrew
וַיְצַו גַּם אֶת־הַשֵּׁנִי גַּם אֶת־הַשְּׁלִישִׁי גַּם אֶת־כָּל־הַהֹלְכִים אַחֲרֵי הָעֲדָרִים לֵאמֹר כַּדָּבָר הַזֶּה תְּדַבְּרוּן אֶל־עֵשָׂו בְּמֹצַאֲכֶם אֹתֽוֹ׃vayetzav-gam-'et-hasheniy-gam-'et-hasheliyshiy-gam-'et-khal-haholekhiym-'acharey-ha'adariym-le'mor-khadavar-hazeh-tedavervn-'el-'eshav-vemotza'akhem-'otvo
KJV: And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.
AKJV: And say you moreover, Behold, your servant Jacob is behind us. For he said, I will appease him with the present that goes before me, and afterward I will see his face; peradventure he will accept of me.
ASV: and ye shall say, Moreover, behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept me.
YLT: and ye have said also, Lo, thy servant Jacob is behind us;' for he said, ‘I pacify his face with the present which is going before me, and afterwards I see his face; it may be he lifteth up my face;’
Commentary Witness (Generated)Genesis 32:20Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:20
Genesis 32:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:20
Named authorities or texts detected in the witness
- Behold
Exposition: Genesis 32:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:21
Hebrew
וַאֲמַרְתֶּם גַּם הִנֵּה עַבְדְּךָ יַעֲקֹב אַחֲרֵינוּ כִּֽי־אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהֹלֶכֶת לְפָנָי וְאַחֲרֵי־כֵן אֶרְאֶה פָנָיו אוּלַי יִשָּׂא פָנָֽי׃va'amaretem-gam-hineh-'avedekha-ya'aqov-'achareynv-khiy-'amar-'akhaferah-fanayv-vaminechah-haholekhet-lefanay-ve'acharey-khen-'ere'eh-fanayv-'vlay-yisha'-fanay
KJV: So went the present over before him: and himself lodged that night in the company.
AKJV: So went the present over before him: and himself lodged that night in the company.
ASV: So the present passed over before him: and he himself lodged that night in the company.
YLT: and the present passeth over before his face, and he hath lodged during that night in the camp.
Commentary Witness (Generated)Genesis 32:21Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:21
Genesis 32:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So went the present over before him: and himself lodged that night in the company.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:21
Exposition: Genesis 32:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So went the present over before him: and himself lodged that night in the company.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:22
Hebrew
וַתַּעֲבֹר הַמִּנְחָה עַל־פָּנָיו וְהוּא לָן בַּלַּֽיְלָה־הַהוּא בַּֽמַּחֲנֶֽה׃vata'avor-haminechah-'al-fanayv-vehv'-lan-valayelah-hahv'-vamachaneh
KJV: And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.
AKJV: And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.
ASV: And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of the Jabbok.
YLT: And he riseth in that night, and taketh his two wives, and his two maid-servants, and his eleven children, and passeth over the passage of Jabbok;
Commentary WitnessGenesis 32:22Quoted commentary witness
Commentary Witness
Genesis 32:22
Verse 22 Passed over the ford Jabbok - This brook or rivulet rises in the mountains of Galaad, and falls into the Jordan at the south extremity of the lake of Gennesaret.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Galaad
- Gennesaret
Exposition: Genesis 32:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:23
Hebrew
וַיָּקָם ׀ בַּלַּיְלָה הוּא וַיִּקַּח אֶת־שְׁתֵּי נָשָׁיו וְאֶת־שְׁתֵּי שִׁפְחֹתָיו וְאֶת־אַחַד עָשָׂר יְלָדָיו וַֽיַּעֲבֹר אֵת מַעֲבַר יַבֹּֽק׃vayaqam- -valayelah-hv'-vayiqach-'et-shetey-nashayv-ve'et-shetey-shifechotayv-ve'et-'achad-'ashar-yeladayv-vaya'avor-'et-ma'avar-yavoq
KJV: And he took them, and sent them over the brook, and sent over that he had.
AKJV: And he took them, and sent them over the brook, and sent over that he had. ¶
ASV: And he took them, and sent them over the stream, and sent over that which he had.
YLT: and he taketh them, and causeth them to pass over the brook, and he causeth that which he hath to pass over.
Commentary Witness (Generated)Genesis 32:23Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:23
Genesis 32:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he took them, and sent them over the brook, and sent over that he had.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:23
Exposition: Genesis 32:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he took them, and sent them over the brook, and sent over that he had.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:24
Hebrew
וַיִּקָּחֵם וַיַּֽעֲבִרֵם אֶת־הַנָּחַל וַֽיַּעֲבֵר אֶת־אֲשֶׁר־לוֹ׃vayiqachem-vaya'avirem-'et-hanachal-vaya'aver-'et-'asher-lvo
KJV: And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
AKJV: And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
ASV: And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
YLT: And Jacob is left alone, and one wrestleth with him till the ascending of the dawn;
Commentary WitnessGenesis 32:24Quoted commentary witness
Commentary Witness
Genesis 32:24
Verse 24 And there wrestled a man with him - This was doubtless the Lord Jesus Christ, who, among the patriarchs, assumed that human form, which in the fullness of time he really took of a woman, and in which he dwelt thirty-three years among men. He is here styled an angel, because he was μεγαλης βουλης Αγγελος, (see the Septuagint, Isa 9:7), the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory; see Gen 16:7. But it may be asked, Had he here a real human body, or only its form? The latter, doubtless. How then could he wrestle with Jacob? It need not be supposed that this angel must have assumed a human body, or something analogous to it, in order to render himself tangible by Jacob; for as the soul operates on the body by the order of God, so could an angel operate on the body of Jacob during a whole night, and produce in his imagination, by the effect of his power, every requisite idea of corporeity, and in his nerves every sensation of substance, and yet no substantiality be in the case. If angels, in appearing to men, borrow human bodies, as is thought, how can it be supposed that with such gross substances they can disappear in a moment? Certainly they do not take these bodies into the invisible world with them, and the established laws of matter and motion require a gradual disappearing, however swiftly it may be effected. But this is not allowed to be the case, and yet they are reported to vanish instantaneously. Then they must render themselves invisible by a cloud, and this must be of a very dense nature in order to hide a human body. But this very expedient would make their departure still more evident, as the cloud must be more dense and apparent than the body in order to hide it. This does not remove the difficulty. But if they assume a quantity of air or vapor so condensed as to become visible, and modified into the appearance of a human body, they can in a moment dilate and rarefy it, and so disappear; for when the vehicle is rarefied beyond the power of natural vision, as their own substance is invisible they can instantly vanish. From Hos 12:4, we may learn that the wrestling of Jacob, mentioned in this place, was not merely a corporeal exercise, but also a spiritual one; He wept and made supplication unto him. See Clarke on Hos 12:4 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 9:7
- Gen 16:7
- Hos 12:4
Named authorities or texts detected in the witness
- Septuagint
- Clarke
- Jesus
- Lord Jesus Christ
- Jacob
Exposition: Genesis 32:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob was left alone; and there wrestled a man with him until the breaking of the day.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:25
Hebrew
וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּֽׁחַר׃vayivater-ya'aqov-levadvo-vaye'aveq-'iysh-'imvo-'ad-'alvot-hashachar
KJV: And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.
AKJV: And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.
ASV: And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him.
YLT: and he seeth that he is not able for him, and he cometh against the hollow of his thigh, and the hollow of Jacob's thigh is disjointed in his wrestling with him;
Commentary WitnessGenesis 32:25Quoted commentary witness
Commentary Witness
Genesis 32:25
Verse 25 The hollow of Jacob's thigh was out of joint - What this implies is difficult to find out; it is not likely that it was complete luxation of the thigh bone. It may mean no more than he received a stroke on the groin, not a touch; for the Hebrew word נגע naga often signifies to smite with violence, which stroke, even if comparatively slight, would effectually disable him for a time, and cause him to halt for many hours, if not for several days. I might add that in this place - the groin, a blow might be of fatal consequence; but as the angel gave it only as a proof of his power, and to show that he could not prevail because he would not, hence the blow was only disabling, without being dangerous; and he was probably cured by the time the sun arose.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:25
Source lane
Apologetics Bible source bundle
Exposition: Genesis 32:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:26
Hebrew
וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵֽאָבְקוֹ עִמּֽוֹ׃vayare'-khiy-lo'-yakhol-lvo-vayiga'-vekhaf-yerekhvo-vateqa'-khaf-yerekhe-ya'aqov-vehe'aveqvo-'imvo
KJV: And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
AKJV: And he said, Let me go, for the day breaks. And he said, I will not let you go, except you bless me.
ASV: And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
YLT: and he saith, ‘Send me away, for the dawn hath ascended:' and he saith, ‘I send thee not away, except thou hast blessed me.’
Commentary WitnessGenesis 32:26Quoted commentary witness
Commentary Witness
Genesis 32:26
Verse 26 Let me go, for the day breaketh - Probably meaning, that as it was now morning, Jacob must rejoin his wives and children, and proceed on their journey. Though phantoms are supposed to disappear when the sun rises, that could be no reason in this case. Most of the angelic appearances mentioned in the Old and New Testaments took place in open day, which put their reality out of question.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:26
Source lane
Apologetics Bible source bundle
Exposition: Genesis 32:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:27
Hebrew
וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַֽׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּֽנִי׃vayo'mer-shalecheniy-khiy-'alah-hashachar-vayo'mer-lo'-'ashalechakha-khiy-'im-verakhetaniy
KJV: And he said unto him, What is thy name? And he said, Jacob.
AKJV: And he said to him, What is your name? And he said, Jacob.
ASV: And he said unto him, What is thy name? And he said, Jacob.
YLT: And he saith unto him, ‘What is thy name?' and he saith, ‘Jacob.’
Commentary Witness (Generated)Genesis 32:27Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:27
Genesis 32:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And he said unto him, What is thy name? And he said, Jacob.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:27
Named authorities or texts detected in the witness
- Jacob
Exposition: Genesis 32:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, What is thy name? And he said, Jacob.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:28
Hebrew
וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹֽב׃vayo'mer-'elayv-mah-shemekha-vayo'mer-ya'aqov
KJV: And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.
AKJV: And he said, Your name shall be called no more Jacob, but Israel: for as a prince have you power with God and with men, and have prevailed.
ASV: And he said, Thy name shall be called no more Jacob, but Israel: for thou hast striven with God and with men, and hast prevailed.
YLT: And he saith, ‘Thy name is no more called Jacob, but Israel; for thou hast been a prince with God and with men, and dost prevail.’
Commentary WitnessGenesis 32:28Quoted commentary witness
Commentary Witness
Genesis 32:28
Verse 28 Thy name shall be called no more Jacob, but Israel - ושראל Yisrael, from שר sar, a prince, or שרה sarah, he ruled as a prince, and אל el, God; or rather from איש ish, a man, (the א aleph being dropped), and ראה raah, he saw, אל el, God; and this corresponds with the name which Jacob imposed on the place, calling it פניאל peniel, the faces of God, or of Elohim, which faces being manifested to him caused him to say, Gen 32:30, ראיתי אלהים פנים אל פנים raithi Elohim panim el panim, i.e., "I have seen the Elohim faces to faces, (i.e., fully and completely, without any medium), ותנצל נפשי vattinnatsel napshi, and my soul is redeemed." We may learn from this that the redemption of the soul will be the blessed consequence of wrestling by prayer and supplication with God: "The kingdom of heaven suffereth violence, and the violent take it by force." From this time Jacob became a new man; but it was not till after a severe struggle that he got his name, his heart, and his character changed. After this he was no more Jacob the supplanter, but Israel - the man who prevails with God, and sees him face to face. And hast prevailed - More literally, Thou hast had power with God, and with man thou shalt also prevail. עם אלהים Im Elohim, with the strong God; עם אנשים im anashim, with weak, feeble man. There is a beautiful opposition here between the two words: Seeing thou hast been powerful with the Almighty, surely thou shalt prevail over perishing mortals; as thou hast prevailed with God, thou shalt also prevail with men: God calling the things that were not as though they had already taken place, because the prevalency of this people, the Israelites, by means of the Messiah, who should proceed from them, was already determined in the Divine counsel. He has never said to the seed of Jacob, Seek ye my face in vain. He who wrestles must prevail.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:28
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 32:30
Named authorities or texts detected in the witness
- Ray
- Jacob
- Yisrael
- Elohim
- Im Elohim
- Almighty
- Israelites
- Messiah
Exposition: Genesis 32:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:29
Hebrew
וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּֽי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָֽל׃vayo'mer-lo'-ya'aqov-ye'amer-'vod-shimekha-khiy-'im-yishera'el-khiy-shariyta-'im-'elohiym-ve'im-'anashiym-vatvkhal
KJV: And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
AKJV: And Jacob asked him, and said, Tell me, I pray you, your name. And he said, Why is it that you do ask after my name? And he blessed him there.
ASV: And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
YLT: And Jacob asketh, and saith, ‘Declare, I pray thee, thy name;' and he saith, ‘Why is this, thou askest for My name?' and He blesseth him there.
Commentary WitnessGenesis 32:29Quoted commentary witness
Commentary Witness
Genesis 32:29
Verse 29 Tell me, I pray thee, thy name - It is very likely that Jacob wished to know the name of this angel, that he might invoke him in his necessities: but this might have led him into idolatry, for the doctrine of the incarnation could be but little understood at this time; hence, he refuses to give himself any name, yet shows himself to be the true God, and so Jacob understood him; (see Gen 32:28); but he wished to have heard from his own lips that name by which he desired to be invoked and worshipped. Wherefore is it that thou dost ask after my name? - Canst thou be ignorant who I am? And he blessed him there - gave him the new heart and the new nature which God alone can give to fallen man, and by the change he wrought in him, sufficiently showed who he was. After this clause the Aldine edition of the Septuagint, and several MSS., add ὁ εστι θαυμαστον, or και τουτο εστι θαυμαστον, which is wonderful; but this addition seems to have been taken from Jdg 13:18.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 32:28
Named authorities or texts detected in the witness
- Septuagint
- Ray
Exposition: Genesis 32:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:30
Hebrew
וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּֽידָה־נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָֽׁם׃vayishe'al-ya'aqov-vayo'mer-hagiydah-na'-shemekha-vayo'mer-lamah-zeh-tishe'al-lishemiy-vayevarekhe-'otvo-sham
KJV: And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
AKJV: And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
ASV: And Jacob called the name of the place Peniel: for, said he, I have seen God face to face, and my life is preserved.
YLT: And Jacob calleth the name of the place Peniel: for ‘I have seen God face unto face, and my life is delivered;’
Commentary Witness (Generated)Genesis 32:30Generated editorial synthesis
Commentary Witness (Generated)
Genesis 32:30
Genesis 32:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Genesis 32:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 32:30
Named authorities or texts detected in the witness
- Peniel
Exposition: Genesis 32:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:31
Hebrew
וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּֽי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִֽׁי׃vayiqera'-ya'aqov-shem-hamaqvom-feniy'el-khiy-ra'iytiy-'elohiym-faniym-'el-faniym-vatinatzel-nafeshiy
KJV: And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
AKJV: And as he passed over Penuel the sun rose on him, and he halted on his thigh.
ASV: And the sun rose upon him as he passed over Penuel, and he limped upon his thigh.
YLT: and the sun riseth on him when he hath passed over Penuel, and he is halting on his thigh;
Commentary WitnessGenesis 32:31Quoted commentary witness
Commentary Witness
Genesis 32:31
Verse 31 The sun rose upon him - Did the Prophet Malachi refer to this, Mal 4:2 : Unto you that fear my name shall the Sun of righteousness arise with healing in his wings? Possibly with the rising of the sun, which may here be understood as emblematical of the Sun of righteousness - the Lord Jesus, the pain and weakness of his thigh passed away, and he felt both in soul and body that he was healed of his plagues.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mal 4:2
Named authorities or texts detected in the witness
- Jesus
- Lord Jesus
Exposition: Genesis 32:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Genesis 32:32
Hebrew
וַיִּֽזְרַֽח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכֽוֹ׃vayizerach-lvo-hashemesh-kha'asher-'avar-'et-fenv'el-vehv'-tzole'a-'al-yerekhvo
KJV: Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.
AKJV: Therefore the children of Israel eat not of the sinew which shrank, which is on the hollow of the thigh, to this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.
ASV: Therefore the children of Israel eat not the sinew of the hip which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew of the hip.
YLT: therefore the sons of Israel do not eat the sinew which shrank, which is on the hollow of the thigh, unto this day, because He came against the hollow of Jacob's thigh, against the sinew which shrank.
Commentary WitnessGenesis 32:32Quoted commentary witness
Commentary Witness
Genesis 32:32
Verse 32 Therefore the children of Israel eat not of the sinew - What this sinew was neither Jew nor Christian can tell; and it can add nothing either to science, or to a true understanding of the text, to multiply conjectures. I have already supposed that the part which the angel touched or struck was the groin; and if this be right, the sinew, nerve, or muscle that shrank, must be sought for in that place. The serious reader must meet with much instruction in this chapter. 1. After his reconciliation with Laban, Jacob proceeds on his way to Canaan; and as God, who was continually watching for his welfare, saw the trials to which he would shortly be exposed, therefore he provided for him the instructive vision of angels, that he might see that those who were for him were more than those who could be against him. A proper consideration of God's omniscience is of the utmost advantage to every genuine Christian. He knows whereof we are made, he remembers that we are but dust, he sees our trials and difficulties, and his eye affects his heart. Hence he is ever devising means that his banished - be not expelled from him. 2. Jacob's recollection of his unkindness and injustice to his brother, when he hears that he is coming to meet him, fills his soul with fear, and obliges him to betake himself to God by prayer and supplication. How important is the office of conscience! And how necessary are times of trial and difficulty when its voice is loudest, and the heart is best prepared to receive its reproofs! In how many cases has conscience slumbered till it pleased God to send some trial by which it has been powerfully awakened, and the salvation of the sinner was the result! Before I was afflicted I went astray. 3. Though salvation be the free gift of God, yet he gives it not to any who do not earnestly seek it. The deeper the conviction of guilt and helplessness is, the more earnest the application to God for mercy is likely to be. They whose salvation costs them strong crying and tears, are not likely (humanly speaking) to part with it lightly; they remember the vinegar and the gall, and they watch and pray that they enter not into temptation. 4. In the strife and agony requisite to enter in at the strait gate, it is highly necessary that we should know that the grace and salvation of God are not purchased by our tears, etc.; for those things which are only proofs and arguments that we have sinned, can never remove the iniquity of our transgressions. A sensible and pious man observes on this subject, "That prayer and wrestling with God should be made as though no other means were to be practiced, and then the best means be adopted as though no prayer or wrestling had been used." God marks even this strife, though highly pleasing in his sight, with such proofs of its own utter insufficiency, that we may carry about with us the memorial of our own weakness, worthlessness, and slowness of heart to believe. God smote the thigh of Jacob, 1. That he might know he had not prevailed by his own strength, but by the power and mercy of his God. 2. That he might, have the most sensible evidence of the reality of the Divine interposition in his behalf. 3. That he might see God's displeasure against his unbelief. And 4. That men in general might be taught that those who will be the disciples of Christ must deny themselves, take up their cross daily, and mortify their members which are upon the earth. Those who have not cut off a right hand or foot, or plucked out a right eye, for the kingdom of heaven's sake, are never likely to see God. The religion that costs us nothing, is to us worth nothing.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:32
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Ray
- Laban
- Canaan
- Christian
- Jacob
Exposition: Genesis 32:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob’s thigh in the sinew that shrank.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
21
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 32:1
- Gen 32:2
- Gen 32:3-5
- Gen 32:6
- Gen 32:7
- Gen 32:8
- Gen 32:9-12
- Gen 32:13-15
- Gen 32:15-20
- Gen 32:21-23
- Gen 32:24
- Gen 32:25-29
- Gen 32:30
- Gen 32:31
- Gen 32:32
- 2Sam 2:5
- Hag 1:13
- Mal 2:7
- Gen 19:1
- Gen 19:12
- Gen 19:16
- 2Kgs 2:11
- Dan 10:20
- Dan 7:10
- Heb 1:14
- Genesis 32:1
- Genesis 32:2
- Gen 32:23
- 1Kgs 9:26
- Gen 14:6
- Gen 36:6
- Gen 36:7
- Gen 27:40
- Genesis 32:3
- Genesis 32:4
- Genesis 32:5
- Genesis 32:6
- Genesis 32:7
- Genesis 32:8
- Genesis 32:9
- Genesis 32:10
- Hos 10:14
- Genesis 32:11
- Genesis 32:12
- Genesis 32:13
- Genesis 32:14
- Genesis 32:15
- Genesis 32:16
- Genesis 32:17
- Genesis 32:18
- Genesis 32:19
- Genesis 32:20
- Genesis 32:21
- Genesis 32:22
- Genesis 32:23
- Isa 9:7
- Gen 16:7
- Hos 12:4
- Genesis 32:24
- Genesis 32:25
- Genesis 32:26
- Genesis 32:27
- Genesis 32:28
- Gen 32:28
- Genesis 32:29
- Genesis 32:30
- Mal 4:2
- Genesis 32:31
- Genesis 32:32
Named authorities or texts surfaced in commentary
- Ray
- Jacob
- Journey
- Esau
- Jabbok
- Peniel
- Bibles
- St
- Mr
- Parkhurst
- Yehovah
- Elohim
- Jehovah
- Ainsworth
- Hesiod
- Op
- Dies
- Cooke
- Ovid
- Christians
- Worship God
- Mahanaim
- Seir
- Dr
- Wells
- Dead Sea
- Arabian Gulf
- Horites
- Hor
- Ep
- Francis
- Abraham
- And
- Isaac
- Hist
- Nat
- Vulgate
- Behold
- Galaad
- Gennesaret
- Septuagint
- Clarke
- Jesus
- Lord Jesus Christ
- Yisrael
- Im Elohim
- Almighty
- Israelites
- Messiah
- Lord Jesus
- Laban
- Canaan
- Christian
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Commentary Witness
Genesis 32:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 32:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness