Genesis 33
PATso the meaning is, I doubt not, Jam safe, God tvill preserve me from any hurt by Esau* one cannot think lie deferred for so many years, as were between his return to Canaan, and the mention of his coming to Mamre, (xxxv. 27.) Or, Jacob was hindered, perhaps, by something which he could not foresee, from performing this promise to his brother: of which, no doubt, he gave him an account, that he might not be thought to break his word.
Genesis 33:1
*/ ACOB lifted up his eyes, &cj Being come to his family, (whom he sent before him over the brook, xxxii. 23.) and looking about him, he beheld Esau and his train at some distance: and put himself, his wives, and children, in good order to meet him.
Genesis 33:2
Joseph hindermost. As more dear to him, than any of the rest: for he did not yet know that the Messiah was to proceed from Judah, one of the sons of Ltfah.
Genesis 33:3
And he passed over before them. Put himself in the front of them. Bowed himself to the ground seven times.’] At some convenient distance he began to bow: and so, at every other step, or more, he bowed again (seven times) till he came near to his brother. This was to testify the great honour he had for him: and to take out of Esau’s mind all suspicion, that he looked upon himself as the elder brother.
Genesis 33:4
Esau ran to meet him. This declares the forwardness of his affection: which would not let him proceed so ceremoniously as Jacob did. Kissed him.] This word is marked in the Hebrew text (as fourteen other words in the Bible are) with four unusual points over it: to denote, as the Hebrew doctors think, some remarkable thing; which some of them take to be, the sincerity of Esau’s reconciliation to bis brother. And truly, if he heartily pardoned the injury, which he conceived Jacob had done him, it is much to be noted; and ought to be looked upon as a sign he was become a good man. And so. Mart. Bucer, I remember, understood it, in his Commentaries upon the Epistle to the Romans: whero he makes this an argument that Esau was not a reprobate, as some are apt to imagine. If it be said that God deterred him from doing his brother any hurt, it is more than can be proved. For it is recorded indeed that God threatened Laban in such a manner, that he durst not meddle with him: but no such thing is said of Esau, though it would have been of more concern to have recorded the same here, if Moses had known of any such Divine apparition to him.
Genesis 33:7
Joseph and Rachel. The Hebrewdoctors here observe, that Joseph goes before his mother; but the mothers of all the rest went before their children: of which, I think, it is not needful to seek a reason. For it is likely Moses did not take care to place his words exactly. Or, if he did, no more ought to be made of it than this; that Joseph being a goodly child, his mother put him before her; as we commonly do, when wo would shew a child (o advantage. Or, he being very young and a forward child, stepped before his mother, as children are wont to do, when some fine show appears which they eagerly desire to behold.
Genesis 33:8
What meanest thou by all this drove? &c. The servants, no doubt, had told him, (as their master had ordered, xxxii. 17, &c.) but he asks Jacob that he mighthave an opportunity to declare how little he needed or desired such a present. TJiese are to find grace in the sight of my lord.] To testify my respect to thee, that I may obtain thy favour and good-will towards me. For inferiors were wont to approach to their superiors with presents, to make themselves the more kindly accepted. And it is observable, that as he and all his made such obeisance to Esau, as signified he was his servant, (as he calls himself, ver. 5.) so he still honours Esau by the name of his lord.
Genesis 33:9
I have enough, my brother, &c. In this he shews himself not to be of a covetous humour: but as free from that vice as from revenge.
Genesis 33:10
If I have found grace in thy sight. If thou lovest me. As though I had seen the face of God.] For Esau’s kind reception of him, he could not but look upon as a token of the Divine favour towards him. Some think by God may be meant an angel, or great man: into whose presence, inferiors, as I said, were wont to approach with presents. And thou wast pleased with me.] Received me kindly.
Genesis 33:11
Take my blessing. i. e. My present, as we expound it in the margin of 1 Sam. xxv. 27. I have enough.] It is a larger word in the Hebrew, than that used by Esau, ver. 9. signifying that he had enough to spare of all sorts of things: and therefore Esau needed not fear his impoverishment, by accepting this present.
Genesis 33:12
A?id he said, Let us take our journey, &c. Esau invites him to go along with him, to the land of Seir, and there refresh himself. I will go before thee.] Shew thee the way, and conduct thee.
Genesis 33:13
And he said unto him, &c. z. e. Jacob said this in excuse, that he could not go so fast as Esau; and therefore desired to follow after by easy journeys. Children are tender.] Joseph w r as not above six or seven years old. Flocks and herds tvith young.] The Hebrew word aloth (in 1 Sam. vi. 7.) signifies kine that had sucking calves. Unto which sense Bochart inclines in this place; and so do Jonathan, Onkelos, and other ancient interpreters. (See his Hierozoic. par. i. lib. ii. cap. 30.) Are ivith me.] Must be looked after very carefully. All the flock tvill die.] i. e. All that are big with young; or, liavo newly brought forth young.
Genesis 33:14
I will lead on softly. Follow thee with a gentle pace; such as the flocks and children can bear. According as the cattle that go before me.] It was obr served before, (xxx. 30.) that Maimonides interprets this phrase, leregel,for the sake: and so he understands it here, with respect to the cattle and children. (More Nevoch. par. i. cap. 28.) Or, because of the cattle, &c. that they may not be overdriven. Until I come to my lord, unto Seir.] Moses omits this journey to Seir, as ho doth his visit to his father: which
Genesis 33:15
Let me now leave with thee, &c. He would have left some of his followers with Jacob, to shew him the way, and to be a guard to him-, or honourably attend him. Let me find grace in the sight of my lord.’] In this also be so kind as to gratify my desire, (xxxiv. 11.)
Genesis 33:16
Esaureturned that day. The same day they met together; because he would not be a burden to Jacob.
Genesis 33:17
Journeyed to Succoth. After be had been with his brother in Scir, if he did follow him thither; as it is likely he did, though not here mentioned: no more than the entertainment he gave him, and such-like things; which one cannot think were wanting at this meeting. Built him a house.] Intending to make some stay in this place.
Genesis 33:18
And Jacob came to Shalem, a city of Shechem. Or, he came safe and sound (so the Hebrews generally understand the word Shalem) to that city called Shechem. And it may refer either to the soundness of his leg; which was perfectly well, so that he halted no longer: or, to the safety of his person; in that he was not at all hurt by Esau: or, rather, to the safety of every thing he had: no evil accident having befallen him, of any sort, since he left Laban. Which is the rather now mentioned, because in the next chapter Moses gives a relation of a very sad misfortune, which befel his family. When he came from Padan-Aram.] Some think this needed not to have been added: whereas it expresses more fully what was said before, that he came safe all the way from thence hither. And pitched his tent before the city.] Because it was the sabbath-day, saith Manasseh ben Israel, out of the Hebrew doctors (Probl. viii. de Creatione), which made him stop and rest here, and not enter the city, till it was ended. But this is a mere fancy, for the rest from all labours on this day was not commanded to be observed till they came out of -Egypt: and the true reason of pitching his tent here, was for the convenience of pasturage.
Genesis 33:19
And he bought a parcel of afield. He made a small purchase, that he might be the less imposed upon by the inhabitants of that country: who had disturbed Abraham and Isaac, about the wells they digged in the ground they hired of them.. For a hundred pieces of money.].The margin hath a hundred lambs. But this is the right translation, as appears from Acts vii. 16. And Bochart hath taken a great deal of pains to shew that kesita doth not signify a lamb, but some sort of money: though of what value is uncertain, (par. i. Hierozoic. lib. i. cap. 2. and lib. ii. cap. 43.) For a great while before this time money was in use; with which they trafficked, and not by exchanging one commodity for another. (See xxiii. J6.)
Genesis 33:20
Called it El-Elohe-IsraeL. This altar is dedicated to God, the God of Israel; who had delivered him from Laban and Esau, and lately honoured him with a new name, importing his great power with him.
Therefore the children of Israel eat not of the sinew ivhich shrank, &c. That sinew (or tendon) which fastens the hip-bone in its socket: which comprehends the flesh of that muscle which is connected to it. He that cat of this was to be beaten, as the Jewish masters tell us. (See Mr. Selden, lib. ii. de Synedriis, p. 552. Hottinger de Leg. Hebr. §. 3. Vorstius upon Pirke Eliezer, p. 221.)
He halted upon his thigh.) Because the hip-bone was out of its place. Many think this lasted only for a time; and some will have it, that the angel cured him before he got to Esau. But there is no certainty of either of these conjectures.