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_33
- Primary Witness Text: And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. Then the handmaidens came near, they and their children, and they bowed themselves. And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. And Esau said, I have enough, my brother; keep that thou hast unto thyself. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. And he said, Let us take our j...
Connected dataset overlay
- Connected ID:
Genesis_33
- Chapter Blob Preview: And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. And he passed over before them, and bowed himself to the ground seven times, u...
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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 33:1
Hebrew
וַיִּשָּׂא יַעֲקֹב עֵינָיו וַיַּרְא וְהִנֵּה עֵשָׂו בָּא וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ וַיַּחַץ אֶת־הַיְלָדִים עַל־לֵאָה וְעַל־רָחֵל וְעַל שְׁתֵּי הַשְּׁפָחֽוֹת׃vayisha'-ya'aqov-'eynayv-vayare'-vehineh-'eshav-va'-ve'imvo-'areva'-me'vot-'iysh-vayachatz-'et-hayeladiym-'al-le'ah-ve'al-rachel-ve'al-shetey-hashefachvot
KJV: And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
AKJV: And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children to Leah, and to Rachel, and to the two handmaids.
ASV: And Jacob lifted up his eyes, and looked, and, behold, Esau was coming, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
YLT: And Jacob lifteth up his eyes, and looketh, and lo, Esau is coming, and with him four hundred men; and he divideth the children unto Leah, and unto Rachel, and unto the two maid-servants;
Exposition: Genesis 33:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.'. 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 33:2
Hebrew
וַיָּשֶׂם אֶת־הַשְּׁפָחוֹת וְאֶת־יַלְדֵיהֶן רִֽאשֹׁנָה וְאֶת־לֵאָה וִֽילָדֶיהָ אַחֲרֹנִים וְאֶת־רָחֵל וְאֶת־יוֹסֵף אַחֲרֹנִֽים׃vayashem-'et-hashefachvot-ve'et-yaledeyhen-ri'shonah-ve'et-le'ah-viyladeyha-'acharoniym-ve'et-rachel-ve'et-yvosef-'acharoniym
KJV: And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
AKJV: And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph last.
ASV: And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
YLT: and he setteth the maid-servants and their children first, and Leah and her children behind, and Rachel and Joseph last.
Commentary WitnessGenesis 33:2Quoted commentary witness
Commentary Witness
Genesis 33:2
Verse 2 He put the handmaids and their children foremost - There is something so artificial in this arrangement of Jacob's family, that it must have had some peculiar design. Was Jacob still apprehensive of danger, and put those foremost whom he least esteemed, that if the foremost met with any evil, those who were behind might escape on their swift beasts? Gen 32:7, Gen 32:8. Or did he intend to keep his choicest treasure to the last, and exhibit his beautiful Rachel and favourite Joseph after Esau had seen all the rest, in order to make the deeper impression on his mind?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 32:7
- Gen 32:8
Exposition: Genesis 33:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.'. 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 33:3
Hebrew
וְהוּא עָבַר לִפְנֵיהֶם וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים עַד־גִּשְׁתּוֹ עַד־אָחִֽיו׃vehv'-'avar-lifeneyhem-vayishetachv-'aretzah-sheva'-fe'amiym-'ad-gishetvo-'ad-'achiyv
KJV: And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
AKJV: And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
ASV: And he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
YLT: And he himself passed over before them, and boweth himself to the earth seven times, until his drawing nigh unto his brother,
Commentary Witness (Generated)Genesis 33:3Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:3
Genesis 33:3 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 passed over before them, and bowed himself to the ground seven times, until he came near to his brother.'. 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 33:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:3
Exposition: Genesis 33:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he passed over before them, and bowed himself to the ground seven times, until he came near to 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 33:4
Hebrew
וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וֽ͏ַיְחַבְּקֵהוּ וַיִּפֹּל עַל־צַוָּארָו וַיִּשָּׁקֵהוּ וַיִּבְכּֽוּ׃vayaratz-'eshav-liqera'tvo-vayechaveqehv-vayifol-'al-tzava'rav-vayishaqehv-vayivekhv
KJV: And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
AKJV: And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
ASV: And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
YLT: and Esau runneth to meet him, and embraceth him, and falleth on his neck, and kisseth him, and they weep;
Commentary WitnessGenesis 33:4Quoted commentary witness
Commentary Witness
Genesis 33:4
Verse 4 Esau ran to meet him - How sincere and genuine is this conduct of Esau, and at the same time how magnanimous! He had buried all his resentment, and forgotten all his injuries; and receives his brother with the strongest demonstrations, not only of forgiveness, but of fraternal affection. And kissed him - וישקהו vaiyishshakehu. In the Masoretic Bibles each letter of this word is noted with a point over it to make it emphatic. And by this kind of notation the rabbins wished to draw the attention of the reader to the change that had taken place in Esau, and the sincerity with which he received his brother Jacob. A Hindoo when he meets a friend after absence throws his arms round him, and his head across his shoulders, twice over the right shoulder and once over the left, with other ceremonies according to the rank of the parties.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Esau
- Jacob
Exposition: Genesis 33:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.'. 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 33:5
Hebrew
וַיִּשָּׂא אֶת־עֵינָיו וַיַּרְא אֶת־הַנָּשִׁים וְאֶת־הַיְלָדִים וַיֹּאמֶר מִי־אֵלֶּה לָּךְ וַיֹּאמַר הַיְלָדִים אֲשֶׁר־חָנַן אֱלֹהִים אֶת־עַבְדֶּֽךָ׃vayisha'-'et-'eynayv-vayare'-'et-hanashiym-ve'et-hayeladiym-vayo'mer-miy-'eleh-lakhe-vayo'mar-hayeladiym-'asher-chanan-'elohiym-'et-'avedekha
KJV: And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.
AKJV: And he lifted up his eyes, and saw the women and the children; and said, Who are those with you? And he said, The children which God has graciously given your servant.
ASV: And he lifted up his eyes, and saw the women and the children; and said, Who are these with thee? And he said, The children whom God hath graciously given thy servant.
YLT: and he lifteth up his eyes, and seeth the women and the children, and saith, ‘What are these to thee?' And he saith, ‘The children with whom God hath favoured thy servant.’
Commentary Witness (Generated)Genesis 33:5Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:5
Genesis 33:5 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 he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.'. 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 33:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:5
Exposition: Genesis 33:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.'. 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 33:6
Hebrew
וַתִּגַּשְׁןָ הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּֽשְׁתַּחֲוֶֽיןָ׃vatigashena-hashefachvot-henah-veyaledeyhen-vatishetachaveyna
KJV: Then the handmaidens came near, they and their children, and they bowed themselves.
AKJV: Then the handmaidens came near, they and their children, and they bowed themselves.
ASV: Then the handmaids came near, they and their children, and they bowed themselves.
YLT: And the maid-servants draw nigh, they and their children, and bow themselves;
Commentary Witness (Generated)Genesis 33:6Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:6
Genesis 33:6 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 the handmaidens came near, they and their children, and they bowed themselves.'. 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 33:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:6
Exposition: Genesis 33:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the handmaidens came near, they and their children, and they bowed themselves.'. 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 33:7
Hebrew
וַתִּגַּשׁ גַּם־לֵאָה וִילָדֶיהָ וַיִּֽשְׁתַּחֲווּ וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּֽשְׁתַּחֲוֽוּ׃vatigash-gam-le'ah-viyladeyha-vayishetachavv-ve'achar-nigash-yvosef-verachel-vayishetachavv
KJV: And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
AKJV: And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
ASV: And Leah also and her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
YLT: and Leah also draweth nigh, and her children, and they bow themselves; and afterwards Joseph hath drawn nigh with Rachel, and they bow themselves.
Commentary Witness (Generated)Genesis 33:7Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:7
Genesis 33:7 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 Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.'. 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 33:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:7
Named authorities or texts detected in the witness
- Rachel
Exposition: Genesis 33:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.'. 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 33:8
Hebrew
וַיֹּאמֶר מִי לְךָ כָּל־הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי וַיֹּאמֶר לִמְצֹא־חֵן בְּעֵינֵי אֲדֹנִֽי׃vayo'mer-miy-lekha-khal-hamachaneh-hazeh-'asher-fagashetiy-vayo'mer-limetzo'-chen-ve'eyney-'adoniy
KJV: And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.
AKJV: And he said, What mean you by all this drove which I met? And he said, These are to find grace in the sight of my lord.
ASV: And he said, What meanest thou by all this company which I met? And he said, To find favor in the sight of my lord.
YLT: And he saith, ‘What to thee is all this camp which I have met?' and he saith, ‘To find grace in the eyes of my lord.’
Commentary Witness (Generated)Genesis 33:8Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:8
Genesis 33:8 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 he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.'. 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 33:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:8
Exposition: Genesis 33:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.'. 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 33:9
Hebrew
וַיֹּאמֶר עֵשָׂו יֶשׁ־לִי רָב אָחִי יְהִי לְךָ אֲשֶׁר־לָֽךְ׃vayo'mer-'eshav-yesh-liy-rav-'achiy-yehiy-lekha-'asher-lakhe
KJV: And Esau said, I have enough, my brother; keep that thou hast unto thyself.
AKJV: And Esau said, I have enough, my brother; keep that you have to yourself.
ASV: And Esau said, I have enough, my brother; let that which thou hast be thine.
YLT: And Esau saith, ‘I have abundance, my brother, let it be to thyself that which thou hast.’
Commentary Witness (Generated)Genesis 33:9Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:9
Genesis 33:9 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 Esau said, I have enough, my brother; keep that thou hast unto thyself.'. 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 33:9
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:9
Exposition: Genesis 33:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Esau said, I have enough, my brother; keep that thou hast unto thyself.'. 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 33:10
Hebrew
וַיֹּאמֶר יַעֲקֹב אַל־נָא אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ וְלָקַחְתָּ מִנְחָתִי מִיָּדִי כִּי עַל־כֵּן רָאִיתִי פָנֶיךָ כִּרְאֹת פְּנֵי אֱלֹהִים וַתִּרְצֵֽנִי׃vayo'mer-ya'aqov-'al-na'-'im-na'-matza'tiy-chen-ve'eyneykha-velaqacheta-minechatiy-miyadiy-khiy-'al-khen-ra'iytiy-faneykha-khire'ot-feney-'elohiym-vatiretzeniy
KJV: And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
AKJV: And Jacob said, No, I pray you, if now I have found grace in your sight, then receive my present at my hand: for therefore I have seen your face, as though I had seen the face of God, and you were pleased with me.
ASV: And Jacob said, Nay, I pray thee, if now I have found favor in thy sight, then receive my present at my hand; forasmuch as I have seen thy face, as one seeth the face of God, and thou wast pleased with me.
YLT: And Jacob saith, ‘Nay, I pray thee, if, I pray thee, I have found grace in thine eyes, then thou hast received my present from my hand, because that I have seen thy face, as the seeing of the face of God, and thou art pleased with me;
Commentary WitnessGenesis 33:10Quoted commentary witness
Commentary Witness
Genesis 33:10
Verse 10 Receive my present at my hand - Jacob could not be certain that he had found favor with Esau, unless the present had been received; for in accepting it Esau necessarily became his friend, according to the custom of those times, and in that country. In the eastern countries, if your present be received by your superior, you may rely on his friendship; if it be not received, you have every thing to fear. It is on this ground that Jacob was so urgent with Esau to receive his present, because he knew that after this he must treat him as a friend.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Esau
Exposition: Genesis 33:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.'. 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 33:11
Hebrew
קַח־נָא אֶת־בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ כִּֽי־חַנַּנִי אֱלֹהִים וְכִי יֶשׁ־לִי־כֹל וַיִּפְצַר־בּוֹ וַיִּקָּֽח׃qach-na'-'et-virekhatiy-'asher-huva't-lakhe-khiy-chananiy-'elohiym-vekhiy-yesh-liy-khol-vayifetzar-vvo-vayiqach
KJV: Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.
AKJV: Take, I pray you, my blessing that is brought to you; because God has dealt graciously with me, and because I have enough. And he urged him, and he took it.
ASV: Take, I pray thee, my gift that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.
YLT: receive, I pray thee, my blessing, which is brought to thee, because God hath favoured me, and because I have all things ;' and he presseth on him, and he receiveth,
Commentary Witness (Generated)Genesis 33:11Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:11
Genesis 33:11 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: 'Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.'. 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 33:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:11
Named authorities or texts detected in the witness
- Ray
- Take
Exposition: Genesis 33:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.'. 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 33:12
Hebrew
וַיֹּאמֶר נִסְעָה וְנֵלֵכָה וְאֵלְכָה לְנֶגְדֶּֽךָ׃vayo'mer-nise'ah-venelekhah-ve'elekhah-lenegedekha
KJV: And he said, Let us take our journey, and let us go, and I will go before thee.
AKJV: And he said, Let us take our journey, and let us go, and I will go before you.
ASV: And he said, Let us take our journey, and let us go, and I will go before thee.
YLT: and saith, ‘Let us journey and go on, and I go on before thee.’
Commentary Witness (Generated)Genesis 33:12Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:12
Genesis 33:12 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, Let us take our journey, and let us go, and I will go 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 33:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:12
Exposition: Genesis 33:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said, Let us take our journey, and let us go, and I will go 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 33:13
Hebrew
וַיֹּאמֶר אֵלָיו אֲדֹנִי יֹדֵעַ כִּֽי־הַיְלָדִים רַכִּים וְהַצֹּאן וְהַבָּקָר עָלוֹת עָלָי וּדְפָקוּם יוֹם אֶחָד וָמֵתוּ כָּל־הַצֹּֽאן׃vayo'mer-'elayv-'adoniy-yode'a-khiy-hayeladiym-rakhiym-vehatzo'n-vehavaqar-'alvot-'alay-vdefaqvm-yvom-'echad-vametv-khal-hatzo'n
KJV: And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.
AKJV: And he said to him, My lord knows that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.
ASV: And he said unto him, My lord knoweth that the children are tender, and that the flocks and herds with me have their young: and if they overdrive them one day, all the flocks will die.
YLT: And he saith unto him, ‘My lord knoweth that the children are tender, and the suckling flock and the herd are with me; when they have beaten them one day, then hath all the flock died.
Commentary Witness (Generated)Genesis 33:13Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:13
Genesis 33:13 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, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.'. 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 33:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:13
Exposition: Genesis 33:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.'. 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 33:14
Hebrew
יַעֲבָר־נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ וַאֲנִי אֶֽתְנָהֲלָה לְאִטִּי לְרֶגֶל הַמְּלָאכָה אֲשֶׁר־לְפָנַי וּלְרֶגֶל הַיְלָדִים עַד אֲשֶׁר־אָבֹא אֶל־אֲדֹנִי שֵׂעִֽירָה׃ya'avar-na'-'adoniy-lifeney-'avedvo-va'aniy-'etenahalah-le'itiy-leregel-hamela'khah-'asher-lefanay-vleregel-hayeladiym-'ad-'asher-'avo'-'el-'adoniy-she'iyrah
KJV: Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.
AKJV: Let my lord, I pray you, pass over before his servant: and I will lead on softly, according as the cattle that goes before me and the children be able to endure, until I come to my lord to Seir.
ASV: Let my lord, I pray thee, pass over before his servant: and I will lead on gently, according to the pace of the cattle that are before me and according to the pace of the children, until I come unto my lord unto Seir.
YLT: Let my lord, I pray thee, pass over before his servant, and I--I lead on gently, according to the foot of the work which is before me, and to the foot of the children, until that I come unto my lord, to Seir.'
Commentary WitnessGenesis 33:14Quoted commentary witness
Commentary Witness
Genesis 33:14
Verse 14 Until I come unto my lord unto Seir - It is very likely that Jacob was perfectly sincere in his expressed purpose of visiting Esau at Seir, but it is as likely that circumstances afterwards occurred that rendered it either improper or impracticable; and we find that Esau afterwards removed to Canaan, and he and Jacob dwelt there together for several years. See Gen 36:6.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 36:6
Named authorities or texts detected in the witness
- Seir
- Canaan
Exposition: Genesis 33:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.'. 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 33:15
Hebrew
וַיֹּאמֶר עֵשָׂו אַצִּֽיגָה־נָּא עִמְּךָ מִן־הָעָם אֲשֶׁר אִתִּי וַיֹּאמֶר לָמָּה זֶּה אֶמְצָא־חֵן בְּעֵינֵי אֲדֹנִֽי׃vayo'mer-'eshav-'atziygah-na'-'imekha-min-ha'am-'asher-'itiy-vayo'mer-lamah-zeh-'emetza'-chen-ve'eyney-'adoniy
KJV: And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.
AKJV: And Esau said, Let me now leave with you some of the folk that are with me. And he said, What needs it? let me find grace in the sight of my lord. ¶
ASV: And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find favor in the sight of my lord.
YLT: And Esau saith, ‘Let me, I pray thee, place with thee some of the people who are with me;' and he said, ‘Why is this? I find grace in the eyes of my lord.’
Commentary Witness (Generated)Genesis 33:15Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:15
Genesis 33:15 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 Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.'. 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 33:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:15
Exposition: Genesis 33:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.'. 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 33:16
Hebrew
וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִֽירָה׃vayashav-vayvom-hahv'-'eshav-ledarekhvo-she'iyrah
KJV: So Esau returned that day on his way unto Seir.
AKJV: So Esau returned that day on his way to Seir.
ASV: So Esau returned that day on his way unto Seir.
YLT: And turn back on that day doth Esau on his way to Seir;
Commentary Witness (Generated)Genesis 33:16Generated editorial synthesis
Commentary Witness (Generated)
Genesis 33:16
Genesis 33:16 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: 'So Esau returned that day on his way unto Seir.'. 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 33:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Genesis 33:16
Named authorities or texts detected in the witness
- Seir
Exposition: Genesis 33:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Esau returned that day on his way unto Seir.'. 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 33:17
Hebrew
וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל־כֵּן קָרָא שֵׁם־הַמָּקוֹם סֻכּֽוֹת׃veya'aqov-nasa'-sukhotah-vayiven-lvo-vayit-vlemiqenehv-'ashah-sukhot-'al-khen-qara'-shem-hamaqvom-sukhvot
KJV: And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.
AKJV: And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth. ¶
ASV: And Jacob journeyed to Succoth, and built him a house, and made booths for his cattle: therefore the name of the place is called Succoth.
YLT: and Jacob hath journeyed to Succoth, and buildeth to himself a house, and for his cattle hath made booths, therefore hath he called the name of the place Succoth.
Commentary WitnessGenesis 33:17Quoted commentary witness
Commentary Witness
Genesis 33:17
Verse 17 Journeyed to Succoth - So called from סכת succoth, the booths or tents which Jacob erected there for the resting and convenience of his family, who in all probability continued there for some considerable time.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:17
Source lane
Apologetics Bible source bundle
Exposition: Genesis 33:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.'. 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 33:18
Hebrew
וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת־פְּנֵי הָעִֽיר׃vayavo'-ya'aqov-shalem-'iyr-shekhem-'asher-ve'eretz-khena'an-vevo'vo-mifadan-'aram-vayichan-'et-feney-ha'iyr
KJV: And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan–aram; and pitched his tent before the city.
AKJV: And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.
ASV: And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city.
YLT: And Jacob cometh in to Shalem, a city of Shechem, which is in the land of Canaan, in his coming from Padan-Aram, and encampeth before the city,
Commentary WitnessGenesis 33:18Quoted commentary witness
Commentary Witness
Genesis 33:18
Verse 18 And Jacob came to Shalem, a city of Shechem - The word שלם shalem, in the Samaritan שלום shalom, should be translated here in peace, or in safety. After resting some time at Succoth, which was necessary for the safety of his flocks and the comfort of his family, he got safely to a city of Shechem, in health of body, without any loss of his cattle or servants, his wives and children being also in safety. Coverdale and Matthews translate this word as above, and with them agree the Chaldee and the Arabic: it is not likely to have been the name of a city, as it is nowhere else to be found. Shechem is called in Act 7:16, Sychem, and in Joh 4:5, Sychar; in the Arabic it is called Nablous, and to the present day Neapolis. It was near to Samaria; and the place where the wretched remains of the sect of the Samaritans were lately found, from whom Dr. Huntington received a perfect copy of the Samaritan Pentateuch.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:16
- Joh 4:5
Named authorities or texts detected in the witness
- Shalem
- Succoth
- Shechem
- Arabic
- Sychem
- Sychar
- Nablous
- Neapolis
- Samaria
- Dr
- Samaritan Pentateuch
Exposition: Genesis 33:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan–aram; and pitched his tent before the city.'. 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 33:19
Hebrew
וַיִּקֶן אֶת־חֶלְקַת הַשָּׂדֶה אֲשֶׁר נָֽטָה־שָׁם אָהֳלוֹ מִיַּד בְּנֵֽי־חֲמוֹר אֲבִי שְׁכֶם בְּמֵאָה קְשִׂיטָֽה׃vayiqen-'et-cheleqat-hashadeh-'asher-natah-sham-'aholvo-miyad-veney-chamvor-'aviy-shekhem-veme'ah-qeshiytah
KJV: And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.
AKJV: And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.
ASV: And he bought the parcel of ground, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for a hundred pieces of money.
YLT: and he buyeth the portion of the field where he hath stretched out his tent, from the hand of the sons of Hamor, father of Shechem, for a hundred kesitah;
Commentary WitnessGenesis 33:19Quoted commentary witness
Commentary Witness
Genesis 33:19
Verse 19 For a hundred pieces of money - The original, במאה קשיטה bemeah kesitah, has been a matter of long and learned discussion among critics. As kesitah signifies a lamb, it may imply that Jacob gave the Hamorites one hundred lambs for the field; but if it be the same transaction that St. Stephen refers to in Act 7:16, it was money, τιμης αργυριον, a sum or price of silver, which was given on the occasion. It has been conjectured that the money had the figure of a lamb stamped on it, because it was on an average the value of a lamb; and hence it might be called a kesitah or lamb from the impression it bore. It is certain that in many countries the coin has had its name from the image it bore; so among our ancestors a coin was called an angel because it bore the image of an angel; hence also a Jacobus, a Carolus, a Lewis, (Louis d' Or), a Joe, because certain coins in England, Spain, France, and Portugal, bore on one side the image of the kings of those countries, James, Charles, Lewis, Joseph, or Johannes. The Athenians had a coin called βους, an ox, because it was stamped with the figure of an ox. Hence the saying in Aeschylus: Τα δ' αλλα σιγω, βους επι γλωττης μεγας Βεβηκεν Agam. v. 36. "I must be silent concerning other matters, a great ox has come upon my tongue;" to signify a person who had received a bribe for secrecy, i.e., a sum of money, on each piece of which an ox was stamped, and hence called βους, an ox. The word opes, riches, is a corruption of the word oves, sheep, because these animals in ancient times constituted the principal riches of their owners; but when other cattle were added, the word pecunia, (from pecus, cattle), which we translate money, and from which we still have our English term pecuniary, appears to have been substituted for oves, because pecus, pecoris, and pecus, pecudis, were used to signify all kinds of cattle large and small. Among our British and Saxon ancestors we find coins stamped with the figure of an ox, horse, hog, goat, etc., and this custom arose in all probability, both among them and other nations, from this circumstance, that in primitive times the coin was the ordinary value of the animal whose image it bore. It is, all circumstances weighed, most likely that a piece of money is here intended, and possibly marked with the image of a lamb; but as the original word קשיטה kesitah occurs only here, and in Jos 24:32, and Job 42:11, this is not sufficiently evident, the word itself being of very doubtful signification. Mr. Parkhurst is of opinion that the kesitah bore the image of a lamb; and that these lamb coins of the ancient Hebrews typified the Lamb of God, who in the Divine purpose was considered as slain from the foundation of the world, and who purchased us unto God with his own blood. The conjecture is at least pious, and should lead to useful reflections. Those who wish to see more on this subject may consult the writers in the Critici Sacri, and Calmet.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Act 7:16
- Job 42:11
Named authorities or texts detected in the witness
- St
- Jacobus
- Carolus
- Lewis
- Joe
- England
- Spain
- France
- Portugal
- James
- Charles
- Joseph
- Johannes
- Aeschylus
- Agam
- Mr
- Critici Sacri
- Calmet
Exposition: Genesis 33:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.'. 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 33:20
Hebrew
וַיַּצֶּב־שָׁם מִזְבֵּחַ וַיִּקְרָא־לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵֽל׃vayatzev-sham-mizevecha-vayiqera'-lvo-'el-'elohey-yishera'el
KJV: And he erected there an altar, and called it El–elohe–Israel.
AKJV: And he erected there an altar, and called it EleloheIsrael.
ASV: And he erected there an altar, and called it El-Elohe-Israel.
YLT: and he setteth up there an altar, and proclaimeth at it God--the God of Israel.
Commentary WitnessGenesis 33:20Quoted commentary witness
Commentary Witness
Genesis 33:20
Verse 20 And he erected there an altar - It appears that Jacob had a very correct notion of the providence and mercy of God; hence he says, Gen 33:5 : The children which God hath Graciously given thy servant; and in Gen 33:11 he attributes all his substance to the bounty of his Maker: Take, I pray thee, my blessing - because God hath dealt Graciously with me, and because I have enough. Hence he viewed God as the God of all grace, and to him he erects an altar, dedicating it to God, the God of Israel, referring particularly to the change of his own name, and the mercies which he then received; and hence perhaps it would be best to translate the words, The strong God (is) the God of Israel; as by the power of his grace and goodness he had rescued, defended, blessed, and supported him from his youth up until now. The erecting altars with particular names appears in other places; so, Exo 17:15, Moses calls his altar Jehovah-nissi, "the Lord is my banner." 1. When a man's way's please God, he maketh even his enemies to be at peace with him. When Jacob had got reconciled to God, God reconciled his brother to him. The hearts of all men are in the hands of God, and he turns them howsoever he will. 2. Since the time in which Jacob wrestled with the Angel of the covenant. We see in him much dependence on God, accompanied with a spirit of deep humility and gratitude. God's grace alone can change the heart of man, and it is by that grace only that we get a sense of our obligations; this lays us in the dust, and the more we receive the lower we shall lie. 3. "The first thing," says good Bishop Wilson, "that pious men do, is to provide for the honor and worship of God." Jacob buys a piece of ground, and erects an altar on it in the land of a heathen, that he might acknowledge God among his enemies, and turn them to the true faith; and there is every reason to believe that this expedient would have been successful, had it not been for the base conduct of his sons. How true is the saying, One sinner spoileth much good! Reader, beware, lest thy conduct should become a stumbling block to any.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 33:5
- Gen 33:11
Named authorities or texts detected in the witness
- Ovid
- Ray
- Moses
- Maker
- Take
- Israel
- Bishop Wilson
- Reader
Exposition: Genesis 33:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he erected there an altar, and called it El–elohe–Israel.'. 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
9
Generated editorial witnesses
11
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Gen 33:1
- Gen 33:2
- Gen 33:3
- Gen 33:4
- Gen 33:5-7
- Gen 33:8-11
- Gen 33:12
- Gen 33:13
- Gen 33:14
- Gen 33:15
- Gen 33:16
- Gen 33:17
- Gen 33:18
- Gen 33:19
- Gen 33:20
- Genesis 33:1
- Gen 32:7
- Gen 32:8
- Genesis 33:2
- Genesis 33:3
- Genesis 33:4
- Genesis 33:5
- Genesis 33:6
- Genesis 33:7
- Genesis 33:8
- Genesis 33:9
- Genesis 33:10
- Genesis 33:11
- Genesis 33:12
- Genesis 33:13
- Gen 36:6
- Genesis 33:14
- Genesis 33:15
- Genesis 33:16
- Genesis 33:17
- Act 7:16
- Joh 4:5
- Genesis 33:18
- Job 42:11
- Genesis 33:19
- Gen 33:5
- Gen 33:11
- Genesis 33:20
Named authorities or texts surfaced in commentary
- Esau
- Jacob
- Leah
- Rachel
- Mount Seir
- Seir
- Succoth
- Shalem
- Canaan
- Hamor
- Israel
- Behold
- But
- Ray
- Take
- Shechem
- Arabic
- Sychem
- Sychar
- Nablous
- Neapolis
- Samaria
- Dr
- Samaritan Pentateuch
- St
- Jacobus
- Carolus
- Lewis
- Joe
- England
- Spain
- France
- Portugal
- James
- Charles
- Joseph
- Johannes
- Aeschylus
- Agam
- Mr
- Critici Sacri
- Calmet
- Ovid
- Moses
- Maker
- Bishop Wilson
- Reader
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Commentary Witness
Genesis 33:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Genesis 33:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness