the Second Week after Easter
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Genesis 32:7
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Then Ya`akov was greatly afraid and was distressed: and he divided the people who were with him, and the flocks, and the herds, and the camels, into two companies;
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;
Then Jacob was very frightened and distressed. So he divided the people, flocks, cattle, and camels that were with him into two companies.
Then Jacob was very afraid and worried. He divided the people who were with him and all the flocks, herds, and camels into two camps.
Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and herds and camels, into two camps;
Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks, the herds, and the camels, into two companies;
Then Iaakob was greatly afraid, and was sore troubled, and deuided the people that was with him, and the sheepe, and the beeues, and the camels into two companies.
Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and the herds and the camels, into two camps.
Jacob was so frightened that he divided his people, sheep, cattle, and camels into two groups.
The messengers returned to Ya‘akov saying, "We went to your brother ‘Esav, and he is coming to meet you; with him are four hundred men."
Then Jacob was greatly afraid, and was distressed; and he divided the people that were with him, and the sheep and the cattle and the camels, into two troops.
Jacob was very frightened and worried. He divided the people who were with him and all the flocks, herds, and camels into two groups.
Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps,
Then Jacob was afraid and greatly distressed; and he divided the people that were with him, and the flocks and herds and camels, into two groups;
Jacob was frightened and worried. He divided into two groups the people who were with him, and also his sheep, goats, cattle, and camels.
Jacob was greatly afraid and distressed; he divided the people with him into two camps, along with the flocks, herds, and camels.
And Jacob was afraid, and he was very distressed. And he divided the people with him, and the flocks, and the herds, and the camels, into two camps.
Then was Iacob sore afrayed, and wyst not what waye to turne himself, & deuyded the people that was with him, and the shepe, and the oxen, & the Camels in to two droues,
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;
Then Jacob was in great fear and trouble of mind: and he put all the people and the flocks and the herds and the camels into two groups;
But Iacob was greatly afrayde, and wist not whiche way to turne him selfe: and deuided the people that was with him, and the sheepe, and oxen, and camelles, into two companies:
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.'
Then Iacob was greatly afraid, and distressed, and he diuided the people that was with him, and the flockes, and herdes, and the camels into two bands,
And Jacob was greatly terrified, and was perplexed; and he divided the people that was with him, and the cows, and the camels, and the sheep, into two camps.
Then Jacob was greatly afraid and was distressed: and he divided the people that was with him, and the flocks, and the herds, and the camels, into two companies;
In great fear and distress, Jacob divided his people into two camps, as well as the flocks and herds and camels.
Jacob dredde greetli, and he was aferd, and departide the puple that was with hym, and he departide the flockis, and scheep, and oxun, and camels, in to twei cumpenyes;
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,
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;
Then Jacob was greatly afraid, and distressed: and he divided the people that [were] with him, and the flocks, and herds, and camels, into two bands;
Then Jacob was greatly afraid and was distressed: and he divided the people who were with him, and the flocks, and the herds, and the camels, into two companies;
So Jacob was greatly afraid and distressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies.
Jacob was terrified at the news. He divided his household, along with the flocks and herds and camels, into two groups.
Then Jacob was afraid and troubled. And he divided the people who were with him, and the flocks and cattle and camels, into two groups.
Then Jacob was greatly afraid and distressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies,
Then was Jacob greatly afraid, and in distress. So he divided the people that were with him and the flocks and the herds and the camels into two camps,
Then Jacob was greatly afraid; and in his fear divided the people that was with him, and the flocks, and the sheep, and the oxen, and the camels, into two companies,
Then Jacob was greatly afraid and distressed; and he divided the people that were with him, and the flocks and herds and camels, into two companies,
Jacob was scared. Very scared. Panicked, he divided his people, sheep, cattle, and camels into two camps. He thought, "If Esau comes on the first camp and attacks it, the other camp has a chance to get away."
Then Jacob was greatly afraid and distressed; and he divided the people who were with him, and the flocks and the herds and the camels, into two companies;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
greatly: Exodus 14:10, Psalms 18:4, Psalms 18:5, Psalms 31:13, Psalms 55:4, Psalms 55:5, Psalms 61:2, Psalms 142:4, Matthew 8:26, John 16:33, Acts 14:22, 2 Corinthians 1:4, 2 Corinthians 1:8-10, 2 Timothy 3:12
distressed: Genesis 35:3, Psalms 107:6
and he: Psalms 112:5, Proverbs 2:11, Isaiah 28:26, Matthew 10:16
Reciprocal: Genesis 32:10 - two bands Genesis 33:1 - And he 1 Samuel 30:6 - was greatly 2 Chronicles 20:3 - feared Job 5:8 - seek Psalms 77:2 - In the Psalms 118:5 - called Proverbs 16:7 - he Jeremiah 30:7 - it is Jonah 2:2 - I cried Philippians 4:6 - in
Cross-References
He commanded them, "This is what you must say to my lord Esau: ‘This is what your servant Jacob says: I have been staying with Laban until now.
I have oxen, donkeys, sheep, and male and female servants. I have sent this message to inform my lord, so that I may find favor in your sight.'"
"If Esau attacks one camp," he thought, "then the other camp will be able to escape."
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.
Let us go up at once to Bethel. Then I will make an altar there to God, who responded to me in my time of distress and has been with me wherever I went."
When Pharaoh got closer, the Israelites looked up, and there were the Egyptians marching after them, and they were terrified. The Israelites cried out to the Lord ,
For I hear what so many are saying, the terrifying news that comes from every direction. When they plot together against me, they figure out how they can take my life.
From the most remote place on earth I call out to you in my despair. Lead me up to a rocky summit where I can be safe!
They cried out to the Lord in their distress; he delivered them from their troubles.
Gill's Notes on the Bible
Then Jacob was greatly afraid and distressed,.... Knowing what he had done to his brother in getting the birthright and blessing from him, and what an enmity he had conceived in his mind against him on that account, and remembering what he had said he would do to him; and therefore might fear that all his professions of respect to him were craftily and cunningly made to take him off of his guard, and that he might the more easily fall into his hands, and especially when he heard there were four hundred men with him; this struck a terror into him, and made him suspicious of an ill design against him; though herein Jacob betrayed much weakness and want of faith, when God has promised again and again that he would he with him, and keep him, and protect him, and return him safe to the land of Canaan; and when he had just had such an appearance of angels to be his helpers, guardians, and protectors:
and he divided the people that [was] with him, and the flocks, and the herds, and the camels, into two bands: some of his servants and shepherds, with a part of the flocks and herds, in one band or company, and some with the rest of them, and the camels, and his wives, and his children, in the other.
Barnes' Notes on the Bible
- Jacob Wrestles in Prayer
3. מחנים machănāyı̂m, Machanaim, “two camps.”
22. יבק yaboq, Jabboq; related: בקק bāqaq “gush or gurgle out” or אבק 'ābaq in niphal, “wrestle.” Now Wady Zurka.
29. ישׂראל yı̂śrā'ēl, Jisrael, “prince of God.”
31. פניאל penı̂y'ēl = פנוּאל penû'ēl, Peniel, Penuel, “face of God.”
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 Laban’s 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 Jacob’s onward progress is mentioned, and so placed with them at the beginning of a new chapter. “The angels of God met him.” 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 God’s 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, “thy servant” and Esau, “my lord.” He informs him of his wealth, to intimate that he did not expect anything from him. “Four hundred men with him.” 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. “I am less than;” unworthy of all the mercy and truth of God. “With my staff.” 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. “Me, the mother with the children.” 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. “He lodged there that night.” 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. “That which was come into his hand,” 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). “Every drove by itself,” 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. “Appease him.” Jacob designs this gift to be the means of propitiating his brother before he appears in his presence. “Lift up my face,” accept me. “Lodged that night in the camp;” 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. “Passed over the ford of Jabbok.” 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. “Jacob was left alone,” on the north side, after all had passed over. “A man wrestled with him.” 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, “I can do all things.” 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.
“A man” 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 man’s 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. “And he, Jacob, said, I will not let thee go except thou bless me”. 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. Jacob’s 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
“What is thy name?” 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 apostle’s paradox, “Work 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 pleasure” Philippians 2:12-13. “Tell now thy name.”
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, “I have seen God face to face.” 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 “further than the demonstrative laws of reason and conscience demand.” 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.
“My life is preserved.” The feeling of conscience is, that no sinner can see the infinitely holy God and live. “And he halted upon his thigh.” The wrenching of the tendons and muscles was mercifully healed, so as to leave a permanent monument, in Jacob’s halting gait, that God had overcome his self-will.
Clarke's Notes on the Bible
Verse Genesis 32:7. He divided the people, &c. — 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.
