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The NET Bible®
Genesis 32:30
Bible Study Resources
Concordances:
- Nave'sDictionaries:
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- InternationalParallel Translations
So Jacob called the name of the place Peniel, saying, "For I have seen God face to face, and yet my life has been delivered."
And Jacob called the name of the place Peniel: for, [he said], I have seen God face to face, and my life is preserved.
So Jacob named that place Peniel, saying, "I have seen God face to face, but my life was saved."
And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
Jacob called the name of the place Peniel: for, he said, "I have seen God face to face, and my life is preserved."
So Jacob named the place Peniel (the face of God), saying, "For I have seen God face to face, yet my life has not been snatched away."
And Jacob clepide the name of that place Fanuel, and seide, Y siy the Lord face to face, and my lijf is maad saaf.
And Jacob calleth the name of the place Peniel: for `I have seen God face unto face, and my life is delivered;'
So Jacob named the place Peniel, saying, "Indeed, I have seen God face to face, and yet my life was spared."
Jacob said, "I have seen God face to face, and I am still alive." So he named the place Peniel.
Ya‘akov asked him, "Please tell me your name." But he answered, "Why are you asking about my name?" and blessed him there.
And Jacob called the name of the place Peniel: for, said he, I have seen God face to face, and my life is preserved.
And Jacob gave that place the name of Peniel, saying, I have seen God face to face, and still I am living.
And Iacob called the name of the place Peniel: for I haue seene God face to face, and my life is preserued.
And Jacob called the name of the place Peniel—For I have seen God face to face, and my life has been preserved.
So Jacob named that place Peniel. He said, "At this place, I saw God face to face, but my life was spared."
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.
And Iacob called the name of the place Peniel: for I haue seene God face to face, and my life is preserued.
And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
So Jacob gave the place the name of Peniel. For he said, "I have seen God face to face, and yet I am still alive."
So Jacob called the place Peniel, saying, "For I have seen God face to face, and yet my life is preserved."
So Jacob called the name of the place Peniel; For I saw God face to face; and my soul was delivered,
And Iaakob called the name of the place, Peniel: for, saide he, I haue seene God face to face, and my life is preserued.
And Jacob called the name of that place Peniel; for be said, I have seen an angel face to face, and my life is preserved.
Jacob said, "I have seen God face-to-face, and I am still alive"; so he named the place Peniel.
And Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul has been saved.
So Jacob called the name of the place Peni'el, saying, "For I have seen God face to face, and yet my life is preserved."
And Jacob called the name of that place, the Face of God; for, said he,I have seen God face to face, and my life was preserved.
And Jacob called the name of the place Peniel: for, said he, I have seen God face to face, and my life is preserved.
Jacob then named the place Peniel, “For I have seen God face to face,” he said, “yet my life has been spared.”
Ya`akov called the name of the place Peni'el: for, he said, "I have seen God face to face, and my life is preserved."
Then Jacob called the name of the place Peniel which means "I have seen God face to face and my life was spared."
And Jacob called the name of the place Face of God, because I saw God face to face, and my life is delivered.
And Iacob called the place Peniel, for I haue sene God face to face, & my soule is recouered.
Jacob named the place Peniel (God's Face) because, he said, "I saw God face-to-face and lived to tell the story!"
So Jacob named the place Peniel, for he said, "I have seen God face to face, yet my life has been spared."
And Jacob called the name of the place Peniel: [fn] "For I have seen God face to face, and my life is preserved."
Jacob named the place Peniel (which means "face of God"), for he said, "I have seen God face to face, yet my life has been spared."
So Jacob named the place Peniel, for he said, "I have seen God face to face, yet my life has been preserved."
So Jacob named the place Peniel, for he said, "I have seen God face to face, yet my life has been delivered."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Jacob: Genesis 32:31
Peniel: Genesis 28:19, Judges 8:8, Judges 8:17, 1 Kings 12:25
Peniel: i.e. the face of God, Peniel, or Penuel, was evidently situated near the ford of Jabbok, on the north of that stream, about forty miles from Jerusalem.
I have: Genesis 16:13, Exodus 24:10, Exodus 24:11, Exodus 33:14, Exodus 33:19-23, Numbers 12:8, Deuteronomy 5:24, Deuteronomy 34:10, Judges 6:22, Judges 6:23, Judges 13:21, Judges 13:22, Isaiah 6:5, John 1:18, 2 Corinthians 3:18, 2 Corinthians 4:6, Galatians 1:6, Ephesians 1:17, Colossians 1:15, 2 Timothy 1:10, Hebrews 11:27
Reciprocal: Genesis 12:7 - appeared Genesis 22:14 - called Genesis 32:24 - man Genesis 33:10 - I have seen Exodus 20:19 - let not Exodus 33:11 - spake Exodus 33:20 - Thou canst not Numbers 14:14 - art seen Ezekiel 10:1 - as the Hosea 12:5 - Even Matthew 5:8 - for John 21:12 - durst Hebrews 12:14 - no man 1 John 4:12 - seen
Cross-References
So Hagar named the Lord who spoke to her, "You are the God who sees me," for she said, "Here I have seen one who sees me!"
He called that place Bethel, although the former name of the town was Luz.
I am not worthy of all the faithful love you have shown your servant. With only my walking stick I crossed the Jordan, but now I have become two camps.
Rescue me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, as well as the mothers with their children.
He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, "You must say the same thing to Esau when you meet him.
So the gifts were sent on ahead of him while he spent that night in the camp.
During the night Jacob quickly took his two wives, his two female servants, and his eleven sons and crossed the ford of the Jabbok.
He took them and sent them across the stream along with all his possessions.
And the Lord said, "My presence will go with you, and I will give you rest."
With him I will speak face to face, openly, and not in riddles; and he will see the form of the Lord . Why then were you not afraid to speak against my servant Moses?"
Gill's Notes on the Bible
And Jacob called the name of the place Peniel,.... In
Genesis 32:31; Penuel, which signifies the face of God, or God hath looked upon me, or hath had respect to me: there was afterwards a city built here, called by the same name; see Judges 8:8; it is said k to be four miles from Mahanaim; the reason of it follows:
for I have seen God face to face: it may be observed, that in wrestling men are face to face, and in this position were Jacob and the man that wrestled with him; which he seems to have respect unto, as well as to the familiarity and intimate communion he was admitted to:
and my life is preserved: though he had wrestled with one so vastly superior to himself, who could have easily crushed this worm Jacob to pieces, as he is sometimes called; and though he had had such a sight of God as face to faces referring, as is thought, to a notion that obtained early, even among good men, that upon sight of God a man instantly died; though we have no example of that kind: but perhaps he observed this for his encouragement; that whereas he had met with God himself, and wrestled with him in the form of a man, and yet was preserved, he doubted not that, when he should meet with his brother and debate matters with him, he should be safe and unhurt.
k Bunting's Travels, p. 72. 74.
Barnes' Notes on the Bible
- Jacob Wrestles in Prayer
3. ××× ×× machaÌnaÌyıÌm, Machanaim, âtwo camps.â
22. ××ק yaboq, Jabboq; related: ×קק baÌqaq âgush or gurgle outâ or ××ק 'aÌbaq in niphal, âwrestle.â Now Wady Zurka.
29. ×ש×ר×× yıÌsÌraÌ'eÌl, Jisrael, âprince of God.â
31. ×¤× ××× penıÌy'eÌl = ×¤× ×Ö¼×× penuÌ'eÌl, Peniel, Penuel, âface of God.â
After twenty years spent in Aram, Jacob now returns to Kenann. As his departure was marked by a great moment in his spiritual life, so he is now approaching to a crisis in his life of no less significance
Genesis 32:1-3
Jacob has a vision of the heavenly host. This passage, recording Labanâs farewell and departure, closes the connection of Jacob with Haran and all its toils of servitude, and is hence, annexed to the previous chapter in the English version. In the distribution of the original text, it is regarded as the counterpart of the two following verses, in which Jacobâs onward progress is mentioned, and so placed with them at the beginning of a new chapter. âThe angels of God met him.â Twenty years ago Jacob saw the mystical ladder connecting heaven and earth, and the angels of God thereupon ascending and descending from the one to the other. Now, in circumstances of danger, he sees the angels of God on earth, encamped beside or around his own camp Psalms 34:8. He recognizes them as Godâs camp, and names the place Mahanaim, from the double encampment. This vision is not dwelt upon, as it is the mere sequel of the former scene at Bethel. Mahanaim has been identified with Mahneh, about eight miles from the cairn of Laban and Jacob.
Genesis 32:4-9
Jacob now sends a message to Esau apprising him of his arrival. Unto the land of Seir. Arabia Petraea, with which Esau became connected by his marriage with a daughter of Ishmael. He was now married 56 years to his first two wives, and 20 to his last, and therefore, had a separate and extensive establishment of children and grandchildren. Jacob endeavors to make amends for the past by an humble and respectful approach to his older brother, in which he styles himself, âthy servantâ and Esau, âmy lord.â He informs him of his wealth, to intimate that he did not expect anything from him. âFour hundred men with him.â This was a formidable force. Esau had begun to live by the sword Genesis 27:40, and had surrounded himself with a numerous body of followers. Associated by marriage with the Hittites and the Ishmaelites, he had rapidly risen to the rank of a powerful chieftain. It is vain to conjecture with what intent Esau advanced at the head of so large a retinue. It is probable that he was accustomed to a strong escort, that he wished to make an imposing appearance before his brother, and that his mind was in that wavering state, when the slightest incident might soothe him into good-will, or arouse him to vengeance. Jacob, remembering his own former dealings with him, has good cause for alarm. He betakes himself to the means of deliverance. He disposes of his horde into two camps, that if one were attacked and captured, the other might meanwhile escape. He never neglects to take all the precautions in his power.
Genesis 32:10-13
Next, he betakes himself to prayer. He appeals to the God of Abraham and Isaac, to Yahweh the God of promise and performance. âI am less than;â unworthy of all the mercy and truth of God. âWith my staff.â Jacob seems to have left his home without escort and without means. It was evidently intended that he should return in a short time; but unforeseen circumstances lengthened the period. âMe, the mother with the children.â Me is used here in that pregnant sense which is familiar in Scripture, to include his whole clan; as Ishmael, Israel, Edom, often stand for their respective races. He then pleads the express promise of God Genesis 28:13-15; Genesis 31:3.
Genesis 32:14-22
Jacob sends forward a present to Esau. âHe lodged there that night.â Mahanaim may have been about twenty-five miles from the Jabbok. At some point in the interval he awaited the return of his messengers. Abiding during the night in the camp, not far from the ford of the Jabbok, he selects and sends forward to Esau his valuable present of five hundred and fifty head of cattle. âThat which was come into his hand,â into his possession. The cattle are selected according to the proportions of male and female which were adopted from experience among the ancients (Varro, de re rust. II. 3). âEvery drove by itself,â with a space between, that Esau might have time to estimate the great value of the gift. The repetition of the announcement of the gift, and of Jacob himself being at hand, was calculated to appease Esau, and persuade him that Jacob was approaching him in all brotherly confidence and affection. âAppease him.â Jacob designs this gift to be the means of propitiating his brother before he appears in his presence. âLift up my face,â accept me. âLodged that night in the camp;â after sending this present over the Jabbok. This seems the same night referred to in Genesis 32:14.
Genesis 32:23-32
Jacob wrestles with a man. âPassed over the ford of Jabbok.â The Jabbok rose near Rabbath Ammon, and flowed into the Jordan, separating North Gilead from South, or the kingdom of Og from that of Sihon. âJacob was left alone,â on the north side, after all had passed over. âA man wrestled with him.â When God has a new thing of a spiritual nature to bring into the experience of man, he begins with the senses. He takes man on the ground on which he finds him, and leads him through the senses to the higher things of reason, conscience, and communion with God.
Jacob seems to have gone through the principles or foundations of faith in God and repentance toward him, which gave a character to the history of his grandfather and father, and to have entered upon the stage of spontaneous action. He had that inward feeling of spiritual power which prompted the apostle to say, âI can do all things.â Hence, we find him dealing with Esau for the birthright, plotting with his mother for the blessing, erecting a pillar and vowing a vow at Bethel, overcoming Laban with his own weapons, and even now taking the most prudent measures for securing a welcome from Esau on his return. He relied indeed on God, as was demonstrated in many of his words and deeds; but the prominent feature of his character was a strong and firm reliance on himself. But this practical self-reliance, though naturally springing up in the new man and highly commendable in itself, was not yet in Jacob duly subordinated to that absolute reliance which ought to be placed in the Author of our being and our salvation. Hence, he had been betrayed into intrusive, dubious, and even sinister courses, which in the retributive providence of God had brought, and were yet to bring him, into many troubles and perplexities. The hazard of his present situation arose chiefly from his former unjustifiable practices toward his brother. He is now to learn the lesson of unreserved reliance on God.
âA manâ appeared to him in his loneliness; one having the bodily form and substance of a man. Wrestled with him - encountered him in the very point in which he was strong. He had been a taker by the heel from his very birth, and his subsequent life had been a constant and successful struggle with adversaries. And when he, the stranger, saw that he prevailed not over him. Jacob, true to his character, struggles while life remains, with this new combatant. touched the socket of his thigh, so that it was wrenched out of joint. The thigh is the pillar of a manâs strength, and its joint with the hip the seat of physical force for the wrestler. Let the thigh bone be thrown out of joint, and the man is utterly disabled. Jacob now finds that this mysterious wrestler has wrested from him, by one touch, all his might, and he can no longer stand alone. Without any support whatever from himself, he hangs upon the conqueror, and in that condition learns by experience the practice of sole reliance on one mightier than himself. This is the turning-point in this strange drama. Henceforth Jacob now feels himself strong, not in himself, but in the Lord, and in the power of his might. What follows is merely the explication and the consequence of this bodily conflict.
And he, the Mighty Stranger, said, Let me go, for the dawn ariseth. The time for other avocations is come: let me go. He does not shake off the clinging grasp of the now disabled Jacob, but only calls upon him to relax his grasp. âAnd he, Jacob, said, I will not let thee go except thou bless meâ. Despairing now of his own strength, he is Jacob still: he declares his determination to cling on until his conqueror bless him. He now knows he is in the hand of a higher power, who can disable and again enable, who can curse and also bless. He knows himself also to be now utterly helpless without the healing, quickening, protecting power of his victor, and, though he die in the effort, he will not let him go without receiving this blessing. Jacobâs sense of his total debility and utter defeat is now the secret of his power with his friendly vanquisher. He can overthrow all the prowess of the self-reliant, but he cannot resist the earnest entreaty of the helpless.
Genesis 32:28-30
âWhat is thy name?â He reminds him of his former self, Jacob, the supplanter, the self-reliant, self-seeking. But now he is disabled, dependent on another, and seeking a blessing from another, and for all others as well as himself. No more Jacob shall thy name be called, but Israel - a prince of God, in God, with God. In a personal conflict, depending on thyself, thou wert no match for God. But in prayer, depending on another, thou hast prevailed with God and with men. The new name is indicative of the new nature which has now come to its perfection of development in Jacob. Unlike Abraham, who received his new name once for all, and was never afterward called by the former one, Jacob will hence, be called now by the one and now by the other, as the occasion may serve. For he was called from the womb Genesis 25:23, and both names have a spiritual significance for two different aspects of the child of God, according to the apostleâs paradox, âWork out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasureâ Philippians 2:12-13. âTell now thy name.â
Disclose to me thy nature. This mysterious Being intimates by his reply that Jacob was to learn his nature, so far as he yet required to know it, from the event that had just occurred; and he was well acquainted with his name. And he blessed him there. He had the power of disabling the self-sufficient creature, of upholding that creature when unable to stand, of answering prayer, of conferring a new name, with a new phase of spiritual life, and of blessing with a physical renovation, and with spiritual capacity for being a blessing to mankind. After all this, Jacob could not any longer doubt who he was. There are, then, three acts in this dramatic scene: first, Jacob wrestling with the Omnipresent in the form of a man, in which he is signally defeated; second, Jacob importunately supplicating Yahweh, in which he prevails as a prince of God; third, Jacob receiving the blessing of a new name, a new development of spiritual life, and a new capacity for bodily action.
Genesis 32:31-32
Peniel - the face of God. The reason of this name is assigned in the sentence, âI have seen God face to face.â He is at first called a man. Hosea terms him the angel (Hosea 12:4-5 (3, 4). And here Jacob names him God. Hence, some men, deeply penetrated with the ineffable grandeur of the divine nature, are disposed to resolve the first act at least into an impression on the imagination. We do not pretend to define with undue nicety the mode of this wrestling. And we are far from saying that every sentence of Scripture is to be understood in a literal sense. But until some cogent reason be assigned, we do not feel at liberty to depart from the literal sense in this instance. The whole theory of a revelation from God to man is founded upon the principle that God can adapt himself to the apprehension of the being whom he has made in his own image. This principle we accept, and we dare not limit its application âfurther than the demonstrative laws of reason and conscience demand.â If God walk in the garden with Adam, expostulate with Cain, give a specification of the ark to Noah, partake of the hospitality of Abraham, take Lot by the hand to deliver him from Sodom, we cannot affirm that he may not, for a worthy end, enter into a bodily conflict with Jacob. These various manifestations of God to man differ only in degree. If we admit anyone, we are bound by parity of reason to accept all the others.
We have also already noted the divine method of dealing with man. He proceeds from the known to the unknown, from the simple to the complex, from the material to the spiritual, from the sensible to the super-sensible. So must he do, until he have to deal with a world of philosophers. And even then, and only then, will his method of teaching and dealing with people be clearly and fully understood. The more we advance in the philosophy of spiritual things, the more delight will we feel in discerning the marvelous analogy and intimate nearness of the outward to the inward, and the material to the spiritual world. We have only to bear in mind that in man there is a spirit as well as a body; and in this outward wrestling of man with man we have a token of the inward wrestling of spirit with spirit, and therefore, an experimental instance of that great conflict of the Infinite Being with the finite self, which grace has introduced into our fallen world, recorded here for the spiritual edification of the church on earth.
âMy life is preserved.â The feeling of conscience is, that no sinner can see the infinitely holy God and live. âAnd he halted upon his thigh.â The wrenching of the tendons and muscles was mercifully healed, so as to leave a permanent monument, in Jacobâs halting gait, that God had overcome his self-will.
