Jacob’s vision of angels; his message and presents to Esau; his wrestling with an angel.
Angels mete Iacob by the way. •. He sendeth messengers and giftes to pacifie his brother Esau. 24. wrestling with an Angel is not ouercome, in fine the Angel benummeth his thiegh, blesseth him, and for telleth that he shal be called Israel.
1Jacob also went on the journey he had begun: and the angels of God met him.Giacobbe ancora proseguì l'intrapreso viaggio: e furono incontro a lui gli Angeli di Dio.IACON also went on his iourney that he had begunne: and the Angels of God met him.Jacob quoque abiit itinere quo cœperat: fueruntque ei obviam angeli Dei. 2And when he saw them, he said: These are the camps of God, and he called the name of that place Mahanaim, that is, Camps.E vedutili disse: Questi sono gli accampamenti di Dio: e diede a quel luogo il nome di Mahanaim, vale a dire Accampamenti.Whom when he had seene, he said: These are the Campes of God, and he called the name of that place Mahanaim, that is, Campes.Quos cum vidisset, ait: Castra Dei sunt hæc: et appellavit nomen loci illius Mahanaim, id est, Castra. 3And he sent messengers before him to Esau, his brother, to the land of Seir, to the country of Edom:E spedì messi ancora innanzi a sé al fratello Esaù nella terra di Seir, nella regione di Edom.And he sent also messengers before him to Esau his brother into the land of Seir, into the countrie of Edom:Misit autem et nuntios ante se ad Esau fratrem suum in terram Seir, in regionem Edom: 4And he commanded them, saying: Thus shall ye speak to my lord Esau: Thus saith thy brother Jacob: I have sojourned with Laban, and have been with him until this day:E fece loro questo comandamento, dicendo: Voi direte così al signor mio Esaù: Giacobbe tuo fratello dice: io andai pellegrino nella casa di Laban, e vi sono stato sino a questo dì.and he commanded them, saying: Thus speake ye vnto my lord Esau: This saith thy brother Iacob: I haue soiourned, and haue bene with Laban vntil this present day.præcepitque eis, dicens: Sic loquimini domino meo Esau: Hæc dicit frater tuus Jacob: Apud Laban peregrinatus sum, et fui usque in præsentem diem. 5I have oxen, and asses, and sheep, and menservants, and womenservants: and now I send a message to my lord, that I may find favour in thy sight.Ho de' bovi, e degli asini, e delle pecore, e de' servi, e delle schiave: e adesso invio messi al signor mio per trovar grazia dinanzi a lui.I haue oxen, and asses, and sheepe, and men seruants, and wemen seruants: and now I send a l•agacie to my lord, that I may finde grace in thy sight.Habeo boves, et asinos, et oves, et servos, et ancillas: mittoque nunc legationem ad dominum meum, ut inveniam gratiam in conspectu tuo. 6And the messengers returned to Jacob, saying: We came to Esau, thy brother, and behold he cometh with speed to meet thee with four hundred men.E tornarono i messi a Giacobbe, e riferirono: Abbiam trovato il tuo fratello Esaù, e questi ecco che viene in fretta ad incontrarti con quattrocento uomini.And the messengers returned to Iacob, saying: We came to Esau thy brother, and behold he cometh with spede to mete thee with foure hundred men.Reversique sunt nuntii ad Jacob, dicentes: Venimus ad Esau fratrem tuum, et ecce properat tibi in occursum cum quadringentis viris.
7Then 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,S'intimorì Giacobbe grandemente; e pieno di ansietà divise la gente, ch'era seco, e i greggi ancora, e le pecore, e i bovi, e i cammelli in due squadre,Iacob feared exceedingly: & being sore affraid diuided the people that was with him, the flockes also and the shepe and the oxen, and the camels, into two troupes,Timuit Jacob valde: et perterritus divisit populum qui secum erat, greges quoque et oves, et boves, et camelos, in duas turmas, 8Saying: If Esau come to one company, and destroy it, the other company that is left, shall escape.Dicendo: Se Esaù arriverà, e darà addosso ad una squadra, l'altra squadra, che resta, si salverà.saying: If Esau come to one troupe, and strike it, the other troupe that remaineth, shal be saued.dicens: Si venerit Esau ad unam turmam, et percusserit eam, alia turma, quæ relicta est, salvabitur. 9And Jacob said: O God of my father Abraham, and God of my father Isaac: O Lord who saidst to me, Return to thy land, and to the place of thy birth, and I will do well for thee.E disse Giacobbe: Dio del padre mio Abraham, e Dio del padre mio Isaac: Signore, che dicesti a me: Torna alla tua terra, e al luogo dove sei nato, e io ti farò del bene.And Iacob said: O God of my father Abraham, and God of my father Isaac: O Lord that didest say to me: Returne into thy land, and into the place of thy natiuitie, and I wil doe thee good.Dixitque Jacob: Deus patris mei Abraham, et Deus patris mei Isaac: Domine qui dixisti mihi: Revertere in terram tuam, et in locum nativitatis tuæ, et benefaciam tibi: 10I am not worthy of the least of all thy mercies, and of thy truth which thou hast fulfilled to thy servant. With my staff I passed over this Jordan; and now I return with two companies.Io sono indegno di tutte le tue misericordie, e della fedeltà, colla quale tu hai mantenute le promesse fatte al tuo servo. Solo col mio bastone io passai questo (fiume) Giordano: e ora ritorno con due squadre.I am inferiour to al thy mercies, and thy truth that thou hast fulfilled to thy seruant. With my staffe I passed ouer this Iordain: and now with two troupes I doe returne.minor sum cunctis miserationibus tuis, et veritate tua quam explevisti servo tuo. In baculo meo transivi Jordanem istum: et nunc cum duabus turmis regredior. 11Deliver me from the hand of my brother Esau, for I am greatly afraid of him; lest perhaps he come, and kill the mother with the children.Liberami dalle mani di mio fratello Esaù, perocché io lo temo forte, che in arrivando non uccida madre, e figliuoli.Deliuer me from the hand of my brother Esau, because I am sore affraid of him: lest perhaps he come, and strike the mother with the children.Erue me de manu fratris mei Esau, quia valde eum timeo: ne forte veniens percutiat matrem cum filiis.
12Thou didst say, that thou wouldst do well by me, and multiply my seed like the sand of the sea, which cannot be numbered for multitude.Tu hai detto di farmi del bene, e di dilatar la mia stirpe come l'arena del mare, la quale per la moltitudine non può contarsi.Thou didest say that thou wouldest do good to me, and dilate my seed as the sand of the sea, which for multitude can not be numbred.Tu locutus es quod benefaceres mihi, et dilatares semen meum sicut arenam maris, quæ præ multitudine numerari non potest. 13And when he had slept there that night, he set apart, of the things which he had, presents for his brother Esau,E avendo dormito in quel luogo per quella notte, mise a parte di quello che avea, doni pel suo fratello Esaù,And when he had slept there that night, he separated of those things which he had, giftes to his brother Esau,Cumque dormisset ibi nocte illa, separavit de his quæ habebat, munera Esau fratri suo, 14Two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams,Dugento capre, venti capri, dugento pecore e venti montoni,she goates two hundred, he goates twentie, ewes two hundred, and rammes twentie,capras ducentas, hircos viginti, oves ducentas, et arietes viginti, 15Thirty milch camels with their colts, forty kine, and twenty bulls, twenty she-asses, and ten of their foals.Trenta cammelli femmine, che avean figliato, co' loro parti, quaranta vacche, e venti tori, venti asine con dieci loro rede.thirtie milch camels with their coltes, sourtie kine, and twentie bulles, twentie she asses, and their foles ten.camelos fœtas cum pullis suis triginta, vaccas quadraginta, et tauros viginti, asinas viginti et pullos earum decem. 16And he sent them by the hands of his servants, every drove by itself, and he said to his servants: Go before me, and let there be a space between drove and drove.E inviò per mezzo dei suoi servi ognuno di questi greggi separato dall'altro, e disse a' suoi servi: Andate innanzi a me: e siavi un intervallo tra gregge e gregge.And he sent by the handes of his seruants, euerie flocke by it selfe, and he said to his seruants: Goe before me, and let there be a space betwen flocke and flocke.Et misit per manus servorum suorum singulos seorsum greges, dixitque pueris suis: Antecedite me, et sit spatium inter gregem et gregem. 17And he commanded the first, saying: If thou meet my brother Esau, and he ask thee: Whose art thou? or whither goest thou? or whose are these before thee?E al primo comandò, e disse: Se incontri il mio fratello Esaù, e ch'ei ti domandi: Di chi sei tu? ovvero: Dove vai tu? o di chi son queste cose, alle quali vai appresso?And he commanded the former, saying: If thou mete my brother Esau, and he aske thee, whose art thou? or whither goest thou? or whose are these that thou doest folowe?Et præcepit priori, dicens: Si obvium habueris fratrem meum Esau, et interrogaverit te: Cujus es ? aut, Quo vadis ? aut, Cujus sunt ista quæ sequeris ?
18Thou shalt answer: Thy servant Jacob’s: he hath sent them as a present to my lord Esau; and he cometh after us.Risponderai: Sono di Giacobbe tuo servo; egli manda questi doni al mio signore Esaù: ed egli stesso vien dietro a noi.thou shalt answere: Iacobes thy seruant, he hath sent them for gifts to my lord Esau: himselfe also cometh after vs.respondebis: Servi tui Jacob, munera misit domino meo Esau, ipse quoque post nos venit. 19In like manner he commanded the second, and the third, and all that followed the droves, saying: Speak ye the same words to Esau, when ye find him.Simili ordini diede al secondo, e al terzo, e a tutti quelli che andavano dietro ai greggi, dicendo: Nella stessa guisa parlate ad Esaù, quando lo troverete.In like maner he gaue commandements to the second, and the third, and to al that folowed the flocks, saying: With the selfe same words speake ye to Esau, when you shal finde him.Similiter dedit mandata secundo, et tertio, et cunctis qui sequebantur greges, dicens: Iisdem verbis loquimini ad Esau cum inveneritis eum. 20And ye shall add: Thy servant Jacob himself also followeth after us; for he said: I will appease him with the presents that go before, and afterwards I will see him, perhaps he will be gracious to me.E soggiungerete: Lo stesso servo tuo Giacobbe seguita le nostre pedate; imperocché egli ha detto: Lo placherò co' doni, che vanno innanzi, e poscia vedrò lui: forse si renderà a me propizio.And ye shal adde: Iacob also thy seruant himselfe foloweth on after vs; for he said: I wil pacifie him with the gifts that goe before, and afterward I wil see him, perhaps he wil be gracious vnto me.Et addetis: Ipse quoque servus tuus Jacob iter nostrum insequitur. Dixit enim: Placabo illum muneribus quæ præcedunt, et postea videbo illum: forsitan propitiabitur mihi. 21So the presents went before him, but himself lodged that night in the camp.Andarono adunque innanzi a lui i doni; ed egli quella notte si stette nello alloggiamento.The giftes therfore went before him, but himselfe lodged that night in the campe.Præcesserunt itaque munera ante eum, ipse vero mansit nocte illa in castris. 22And rising early, he took his two wives and his two handmaids, with his eleven sons, and passed over the ford of Jaboc.E alzatosi molto per tempo, prese le sue due mogli, e le due schiave con gli undici figliuoli, e passò il guado di Jaboc.And when he was risen early he tooke his two wiues, and his handmaides as manie, with his eleuen sonnes, and passed ouer the ford Iaboc.Cumque mature surrexisset, tulit duas uxores suas, et totidem famulas cum undecim filiis, et transivit vadum Jaboc.
23And when all things were brought over that belonged to him,E quando furon passate tutte le cose, che a lui appartenevano,And when he had set ouer al things that appertained to him,Traductisque omnibus quæ ad se pertinebant, 24He remained alone; and behold, a man wrestled with him till morning.Ei si rimase solo: ed ecco un uomo fece con lui alla lotta fino alla mattina.he taried alone: and behold a man wrasteled with him til morning.mansit solus: et ecce vir luctabatur cum eo usque mane. 25And when he saw that he could not overcome him, he touched the sinew of his thigh, and forthwith it shrank.E questi veggendo, che nol potea superare, toccò a lui il nervo della coscia, il quale subitamente restò secco.Who when he saw that he could not ouercome him, he touched the sinowe of his thighe, and forthwith it shranke.Qui cum videret quod eum superare non posset, tetigit nervum femoris ejus, et statim emarcuit. 26And he said to him: Let me go, for it is break of day. He answered: I will not let thee go, except thou bless me.E disse a lui: Lasciami andare; che già viene l'aurora. Rispose (Giacobbe): Non ti lascerò andare, se tu non mi benedici.And he said to him: Let me goe for it is breake of day. He answered: I wil not let thee goe, vnlesse thou blesse me.Dixitque ad eum: Dimitte me: jam enim ascendit aurora. Respondit: Non dimittam te, nisi benedixeris mihi. 27And he said: What is thy name? He answered: Jacob.Disse adunque: Qual nome è il tuo? Rispose: Giacobbe.He therfore said: What is thy name? He answered: Iacob.Ait ergo: Quod nomen est tibi ? Respondit: Jacob. 28But he said: Thy name shall not be called Jacob, but Israel; for if thou hast been strong against God, how much more shalt thou prevail against men?E quegli (disse): Il tuo nome non sarà Giacobbe, ma Israele: perocché se a petto a Dio sei stato forte, quanto più vincerai tutti quanti gli uomini?But he, no, thy name, quoth he, shal not be called Iacob, but Israel: for if thou hast bene strong against God, how much more shalt thou preuaile against men?At ille: Nequaquam, inquit, Jacob appellabitur nomen tuum, sed Israël: quoniam si contra Deum fortis fuisti, quanto magis contra homines prævalebis ? 29Jacob asked him: Tell me by what name art thou called? He answered: Why dost thou ask my name? And he blessed him in the same place.Giacobbe lo interrogò: Dimmi, con qual nome ti chiami? Rispose: Perché domandi del mio nome? E lo benedisse nello stesso luogo.Iacob asked him: Tel me by what name art thou called? He answered: Why doest thou aske my name? and blessed him in the same place.Interrogavit eum Jacob: Dic mihi, quo appellaris nomine ? Respondit: Cur quæris nomen meum ? Et benedixit ei in eodem loco.
30And Jacob called the name of the place Phanuel, saying: I have seen God face to face, and my soul has been saved.E Giacobbe pose a quel luogo il nome di Phanuel, dicendo: Ho veduto il Signore faccia a faccia, e l'anima mia ha avuto salute.And Iacob called the name of the place Phanuel, saying: I haue sene God face to face, and my soule was made safe.Vocavitque Jacob nomen loci illius Phanuel, dicens: Vidi Deum facie ad faciem, et salva facta est anima mea. 31And immediately the sun rose upon him, after he was past Phanuel; but he halted on his foot.E il sole venne a nascer subito, dopo che egli si fu avanzato di là da Phanuel: ed egli zoppicava del piede.And immediatly the sunne rose to him, after that he was past Phanuel; but he halted on his foote.Ortusque est ei statim sol, postquam transgressus est Phanuel: ipse vero claudicabat pede. 32Therefore the children of Israel, unto this day, eat not the sinew, that shrank in Jacob’s thigh: because he touched the sinew of his thigh and it shrank.Per questa ragione i figliuoli d'Israele fino a questo dì non mangiano il nervo, che si seccò nella coscia di Giacobbe: perché quegli toccò il nervo della coscia di lui, e (il nervo) restò senza moto.For which cause the children of Israel eate not the sinowe, that shrunke in Iacobes thighe, vnto his present day: because he touched the sinowe of his thighe, and it shrunke.Quam ob causam non comedunt nervum filii Israël, qui emarcuit in femore Jacob, usque in præsentem diem: eo quod tetigerit nervum femoris ejus, et obstupuerit.
32:1
Year of the World 2265.
Jarchi
Angels. Guardians of Chanaan and Mesopotamia. (Jarchi.)
Calmet
The latter escorted him as far as the torrent Jaboc. That angels guard different provinces, is well attested, Daniel 12:1, and Acts 16:9. (Calmet)
Menochius
Michael protected Chanaan and the people of God. (Diodorus of Tarsus.) (Menochius)
32:2
Mahanaim, "two camps." A town was afterwards built here.
32:3
Menochius
Providentially, Esau had now left his father's house open to his brother; who, on this occasion, addresses him with the utmost civility, and speaks of the riches which he had obtained; in order that Esau might neither be ashamed of him, nor suspect that he would impoverish his father. (Menochius)
32:6
Calmet
Men. Jonathan has Polemarchoi; officers or warriors, either to punish Jacob, (Wisdom 10:12.) as the latter feared, ver. 11; or to do him honour, as Esau protested, Genesis 33:15. (Calmet)
32:9
32:10
Not worthy. Chaldean, "my merits are beneath all thy kindnesses." St. Augustine reads, with St. Cyril, idoneus es, etc., "thou art sufficient for me."
32:11
Calmet
The children; sparing neither sex nor age, but destroying all. (Calmet)
Worthington
Jacob insists on the promises of God; yet fears lest he should, by some offence, have deserved to forfeit his protection; particularly, as he had been living 20 years among idolaters. He acts with all prudence. (Worthington)
32:15
Haydock
Camels. The milk of these animals is most exquisite, being mixed with three parts water. Pliny, Natural History 11:41, who says, "They give milk till they be with young again." The Arabs feed chiefly on their milk and flesh. (St. Jerome, contra Jor. ii.) The value of all these presents, may give us some idea of the prodigious wealth which God had heaped upon Jacob in the space of six years! (Haydock)
32:20
He said, etc. These words were not to be related to Esau; they are the words of the sacred historian. There were probably five droves of goats, sheep, camels, kine and asses; by the successive presenting of which, Esau might be appeased.
32:22
Sons, with Dina his daughter, and all his household.
32:23
All things. Grotius thinks this has been lost in the Hebrew copies; as it occurs in the Samaritan, Septuagint, and Syriac.
32:24
Challoner
A man, etc. This was an angel in human shape, as we learn from Osee 12:4. He is called God, ver. 28 and 30, because he represented the person of the Son of God. This wrestling, in which Jacob, assisted by God, was a match for an angel, was so ordered, (Ver. 28.) that he might learn by this experiment of the divine assistance, that neither Esau, nor any other man, should have power to hurt him. It was also spiritual, as appeareth by his earnest prayer, urging, and at last obtaining the angel's blessing. (Challoner)
Haydock
The father will not refuse a good gift to those who ask him with fervour and humility. Jacob had before set us an excellent pattern how to pray, placing his confidence in God, and distrusting himself, ver. 9, etc. (Haydock)
Calmet
It is not certain, whether Jacob remained alone on the northern or on the southern banks of Jaboc. (Calmet)
32:25
Du Hamel
Sinew, near the coxendix, or huckel-bone. (Du Hamel)
Tirinus
This was to convince Jacob, how easily he could have gained the victory over him; and to make him remember, that it was not simply a vision, but a real wrestling. (Tirinus)
32:28
Haydock
Israel. This name was more honourable, and that by which his posterity were afterwards known; being called Israelites, and not Jacobites. God ratifies the title, Genesis 35:10. It means a prince of God, (St. Jerome, q. Heb.; Calmet) or one standing upright, and contending victoriously with God, rectus Dei, yisrael. (Haydock)
Philo
Many have expounded it, a man seeing God; aiss-rae-al. (Philo, etc.)
32:29
32:30
Challoner
Phanuel. This word signifies the face of God, or the sight, or seeing of God. (Challoner)
Calmet
Hebrew reads here Peni-el, though it has Phanuel in the next verse. Jacob thus returns thanks to God for the preservation of his life, after having seen God or his angel in a corporeal form, and not in a dream only. (Calmet)
32:31
Menochius
Halted, or was lame. Alulensis thinks the angel healed him very soon. (Menochius)
32:32
Haydock
The sinew in beasts of any kind, corresponding with that part of Jacob's thigh. (Haydock)
Calmet
Some refrain from the whole quarter, others extract the sinew. This they do, without any command, in memory of this transaction. (Calmet)
32:24
A man, etc.... This was an angel in human shape, as we learn from Osee 12.4. He is called God, ver. 28 and 30, because he represented the person of the Son of God. This wrestling, in which Jacob, assisted by God, was a match for an angel, was so ordered (ver. 28,) that he might learn by this experiment of the divine assistance, that neither Esau, nor any other man, should have power to hurt him.—It was also spiritual, as appeareth by his earnest prayer, urging and at last obtaining the angel’s blessing.
32:30
Phanuel.... This word signifies the face of God, or the sight, or seeing of God.
32:7
7. Feared exceedingly] Iustly may we meruel, why Iacob so often assured Iacobs feare was iust, and without fault. by Gods promises, confirmed by his manie blessings, protected in al former dangers, accompained the night before with armies of Angels, indued also with al vertues, and namely with perfect charitie (which expelleth feare) 1. Ioan. 4. q. 102. 〈◊〉 Gen. was for al this so vehemently afeard! S. Augustin answereth, that he neither distrusted in God, nor did anie vnlawful thing: but did his owne endeuour wisely and confidently, lest by presuming or desparing he should rather haue tempted God, then trusted in him. The causes of his feare were in respect of The causes of his feare. The humble conceipt of him selfe. him selfe and his brother. For considering Gods former promises, benefites & protections were not to be presumed as absolute signes of his perpetual loue but conditional, if him selfe perseuered sincerly in Gods seruice. And seing Eccle. •. The iust man / novveth not vvhether he be vvorthie of loue, or of hatred, he might doubt, lest by his twentie yeares conuersation among Infidels in Mesopotamia, he had contracted some sinnes, for which God might suffer him to fall into calamitie and affliction. And though he was in dede stil more and more vertuous, and consequently in Gods more fauour and protection: yea so much the more, by how much lesse he presumed of his owne good state and merites: yet by the vehement apprehending of his brothers inclination to reuenge, Esaus inclination & meanes to reuenge. the greatnes of the occasion by procuring the first-birth-right, and his fathers blessing from him, the newes of his speedie coming towards him with foure hundred men, the natural situation of the place, where Esau might es•aly inu•ron him, and (as he humbly thought) his owne vnworthines, he was possessed with natural feare (such as happeneth to constant men) and was sore afflicted for the tender care of his familie. But reflecting vpon Gods goodnes, he prudently disposed of his people and flockes, and besought God to protect him and his, by prayer qualified with requisite conditions, to wit, with Iacobs prayer qualified with Humilitie. Gratitude. Confidence. Meeknes. humilitie, not asking for his owne but for Abraham and Isaacs sake, and for Gods owne promise, acknowledging himselfe to be lesse then Gods mercies towards him, with gratitude recounting great benefites receiued, saying, VVith my staffe I passed ouer this Iordan, and novv vvith tvvo troupes I do returne, with confidence in that God had said, he VVould dilate his sede as the sand of the sea, and with meeknes in sending giftes and good vvordes to Esau. Thus finally he pacified him, and so his owne feare was turned into ioy.
32:24
24. A man vvrastled] This wrestling with an Angel assumpting a bodie Iacobwrestled with an Angel corporally & spiritually. in forme of a man was corporal, as the effect shewed in Iacobs sinow shrunck Osee. 12. vp, which made him to halt. v. 25 & 31. It was also spiritual, as appeareth by his earnest prayer, vrging and at last obtayning the Angels blessing. S. Dionys. c. 4. cel. Hierer. S. Greg. prefat. in Iob. Theodoret, q. 91. in Gen.
32:28
The changing of his name here promised, is performed chap. 35. S. Hieron. Tradit. Heb.
32:2
St Jerome † AD 420 Against the Pelagians 3.6
… and of all that Thou shalt give me I will surely give the tenth unto Thee.” He did not say, If thou preserve my free choice, and I gain by my toil food and raiment, and return to my father’s house. He refers everything to the will of God, that he may be found worthy to receive that for which he prays. On Jacob’s return from Mesopotamia
32:3
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.21
… and then to return only when he thought his brother was appeased. Thus it was that he found such great grace with God. With what offers of willing service, with what gifts, did he reconcile his brother to himself again, so that he should not remember the blessing which had been taken away from him, but should only remember the reparation now offered?
32:5
St Jerome † AD 420 The Letters of St. Jerome 22.32
… “If God will be with me and will keep me in this way that I go, and will give me bread to eat and raiment to put on, then shall the Lord be my God.” He prayed only for things necessary; yet, twenty years afterwards, he returned to the land of Canaan rich in substance and richer still in children.
32:7
St Jerome † AD 420 The Letters of St. Jerome 123.15
… To pass over much of the story (for there is no time to explain all the points in the narrative) after twenty years he who before had passed over Jordan with his staff returned into his native land with three droves of cattle, rich in flocks and herds and richer still in children.
32:10
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 38
… See too how Jacob kept all these things in his mind: wherefore also he said: “The Angel which redeemed me from my youth up” ( Gen. xlviii. 16 ); and not only that he redeemed him, but how and for what purpose. See accordingly how he also calls to mind the benefits he had received in particular. “With my staff,” he says, “I passed over Jordan.” (
32:14
St Jerome † AD 420 Against Jovinianus 1.22
… He certainly received the fairest spot in the division of the land of Judah, and died, not in the twenties , which are ever unlucky in Scripture—by them are reckoned the years of Jacob’s service, the price of Joseph, and
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St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 23
… (d) “Then Peter opened his mouth, and said, Of a truth I perceive that God is no respector of persons: but in every nation he that feareth Him, and worketh righteousness, is acceptable to him.” ( v. 34, 35 .) That is, be he uncircumcised or circumcised. (c) This also Paul declaring, saith, “For there is no respect of persons with God.”
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St Justin Martyr † AD 165 Dialogue with Trypho 58
… for thou hast prevailed with God, and with men shalt be powerful. And Jacob asked Him, and said, Tell me Thy name. But he said, Why dost thou ask after My name? And He blessed him there. And Jacob called the name of that place Peniel, for I saw God face to face, and my soul rejoiced.’
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St Justin Martyr † AD 165 Dialogue with Trypho 126
… For Moses says somewhere in Exodus the following: ‘The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covenant with them.’ And thus again he says, ‘A man wrestled with Jacob,’
Origen † AD 254 A Letter from Origen to Africanus 1
… And Jacob asked him, and said, Tell me thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Vision of God: for I have seen God face to face, and my life is preserved. And the sun rose, when the vision of God passed by.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 18
… and not only angel, but He is shown by the Scriptures to be God also. And this is believed to be the case by us; so that, if we will not consent to apprehend that it was Christ who then spoke to Hagar, we must either make an angel God, or we must reckon God the Father Almighty among the angels.
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 19
… And he said, I will not let Thee go, except Thou bless me. And He said, What is thy name? And he said, Jacob. And He said to him, Thy name shall no longer be called Jacob, but Israel shall be thy name; because thou hast prevailed with God, and thou art powerful with men.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.25
120. Is there greater wisdom than holy Jacob’s, who saw God face to face and won a blessing? Can there be higher justice than his in dividing with his brother what he had acquired, and offering it as a gift? What greater fortitude than his in striving with God?
St Jerome † AD 420 The Letters of St. Jerome 22.11
… Thus, the descendant of David, who, according to the promise is to sit upon his throne, is said to come from his loins. And the seventy-five souls descended from Jacob who entered Egypt are said to come out of his thigh. So, also, when his thigh shrank after the Lord had wrestled with him,
St Augustine of Hippo † AD 430 The Enchiridion 59
… For these methods of communication seem to imply that the angels have not tangible bodies, and make it a very difficult question to solve how the patriarchs washed their feet, and how it was that Jacob wrestled with the angel in a way so unmistakeably material.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.3
… and the hand of the younger was found on the elder’s foot. He held his brother’s foot who preceded him in his birth, and himself came after. And because of this occurrence, because he held his brother’s heel, he was called Jacob, that is, Supplanter. And afterwards, when he was returning from Mesopotamia, the Angel wrestled with him in the way.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.28
… under the guise of which Angel, God Himself wrestled with him. He held Him, he exerted violence to hold Him, he prevailed to hold Him: He caused Himself to be held, in mercy, not in weakness. Jacob therefore wrestled, and prevailed: he held Him and when he seemed to have conquered Him asked to be blessed of Him.
Pope St Leo I the Great † AD 461 Letters 31
… No doubt the Almighty Son of God could have appeared for the purpose of teaching, and justifying men in exactly the same way that He appeared both to patriarchs and prophets in the semblance of flesh
Pseudo-Clement The Clementine Homilies 20.7
… For were not angels, who are free from old age, and of a fiery substance, changed into flesh,—those, for instance, who received the hospitality of Abraham, whose feet men washed, as if they were the feet of men of like substance? Yea, moreover, with Jacob,
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St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.100
… There was no covetous division, where his portion brought such gain. Nor was that sign without a purpose, the ladder from earth to heaven, wherein was seen the future fellowship between men and angels through the cross of Christ, whose thigh was paralyzed,
St Jerome † AD 420 Against Jovinianus 1.19
… But when he wished to enter the holy land, he raised on Mount Galeed the heap of witness, in token that the lord of Mesopotamia had failed to find anything among his baggage, and there swore that he would never return to the place of his bondage; and when,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.18
… Here we have at once, blessing and halting. Blessing on those who became believers; for we know that afterward many of that people did believe: Halting on the other hand in those who believed not. And because the greater part believed not, and but few believed, therefore that a halting might be produced, He touched “the breadth of his thigh.”
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St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… for the day is now on the point of breaking.”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
XV. “If any man says that the Son did not wrestle with Jacob as a man
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… For knowing that He is also called the Father’s ‘Angel of great Counsel ,’ he said that none other than He was the Giver of blessing, and Deliverer from evil. Nor was it that he desired a blessing for himself from God but for his grandchildren from the Angel, but whom He Himself had besought saying, ‘I will not let Thee go except Thou bless me
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.3
… let us therefore understand it. For consider the manner of the struggle too. While he wrestleth, Jacob prevailed against the Angel. Some high meaning is here. And when the man had prevailed against the Angel, he kept hold of Him; yes, the man kept hold of Him whom he had conquered. And said to Him, “I will not let Thee go, except Thou bless me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 80.2
… the persecutor had power over Thee: and Thou didst show this aforetime, for Jacob too himself prevailed in wrestling, a man with an angel. Would he at any time, except the angel had been willing? And man prevailed, and the angel was conquered: and victorious man holdeth the angel, and saith, “I will not let thee go, except thou shalt have blessed me.”
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Tertullian † AD 220 The Five Books Against Marcion 4.39
… “One shall say, I am the Lord’s, and shall call himself by the name of Jacob, and another shall subscribe himself by the name of Israel.” Now, what plea is wiser and more irresistible than the simple and open confession made in a martyr’s cause, who “prevails with God”—which is what “Israel” means?
Origen † AD 254 Origen De Principiis iv.section24
… For to them was first granted the privilege of converse with God, because theirs is the only race which is said to see God; this being the meaning, by interpretation, of the word “Israel.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.9
… proclaims him second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.” The divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… And Abraham, great Patriarch though he was, was justified by faith, and offered a strange victim, the type of the Great Sacrifice. Yet he saw not God as God, but gave Him food as a man. He was approved because he worshipped as far as he comprehended.
St Ambrose of Milan † AD 397 Concerning Virgins 1.7
… For how could generation succeed generation in a continual order, unless the gift of marriage stirred up the desire of offspring? Or how could one set forth that Isaac went to the altar of God as a victim of his father’s piety, or that Israel, when yet in the body, saw God,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… And to point this out he said, “For they are not all Israel that are of Israel.” And this is why he does not use the name of Jacob, but that of Israel, which was a sign of the virtue of that just man, and of a gift from above, and of having seen God. (
St Augustine of Hippo † AD 430 City of God 16.39
… For when Jacob overcame him, doubtless with his own consent, that the mystery might be represented, it signified Christ’s passion, in which the Jews are seen overcoming Him. And yet he besought a blessing from the very angel he had overcome; and so the imposition of this name was the blessing. For Israel means seeing God ,
St Augustine of Hippo † AD 430 City of God 17.13
… Therefore the place of this promised peaceful and secure habitation is eternal, and of right belongs eternally to Jerusalem the free mother, where the genuine people of Israel shall be: for this name is interpreted “Seeing God;” in the desire of which reward a pious life is to be led through faith in this miserable pilgrimage.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 72.4
… from that time he was not called Abram. Search in the Scriptures, and you will see that before he received another name, he was called only Abram; after he received it, he was called only Abraham. But this Jacob, when he received another name, heard the same words, “Thou shalt not be called Jacob, but Israel shalt thou be called.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.6
… Yea indeed, the same difference as there is between “Jacob” and “Israel:” not because they were two persons, but these same two names were bestowed upon one man for different reasons; Jacob because of supplanting, for that he grasped the foot of his brother at his birth: but Israel because of the vision of God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.37
… viz. that in this time Jacob serveth; but he will be the eternal inheritance of God, at that time when he shall see God face to face, whence he hath received the name Israel.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 84.12
… He sees what has come before in hope, and where he is in reality.…Therefore returning to the groans proper to this place, he saith, “O Lord God of virtues, hear my prayer: hearken, O God of Jacob” ( ver. 8 ): for Jacob himself also Thou hast made Israel out of Jacob. For God appeared unto him, and he was called Israel,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.25
120. Is there greater wisdom than holy Jacob’s, who saw God face to face and won a blessing?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 26
… For which do you think the most simple and rude, those in Abraham’s day or those now? ( Josh. xxiv. 2 .) Clearly the former. And when that it was easiest to find religion out now or then? Clearly now. For now the Name of God is proclaimed even by all men, and the Prophets have preached, the things come to pass, the Gentiles been convinced. (
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Tertullian † AD 220 Against Praxeas 14
… (and this they maintain) because in a preceding passage, before He had refused (the sight of) His face to Moses, the Scripture informs us that “the Lord spake face to face with Moses, even as a man speaketh unto his friend;” just as Jacob also says, “I have seen God face to face.”
Tertullian † AD 220 Five Books in Reply to Marcion 5
Among them doth profess to have “seen God”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 19
… because thou hast prevailed with God, and thou art powerful with men.” And it adds, moreover: “And Jacob called the name of that place the Vision of God: for I have seen the Lord face to face, and my soul has been made safe. And the sun arose upon him. Afterwards he crossed over the Vision of God, but he halted upon his thigh.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.9
… divine Scripture also calls him God, when he appeared again to Jacob in the form of a man, and said to Jacob, “Thy name shall be called no more Jacob, but Israel shall be thy name, because thou hast prevailed with God.” Wherefore also Jacob called the name of that place “Vision of God,” saying, “For I have seen God face to face, and my life is preserved.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… for they have fallen from the truth, and are greater traitors than the Jews in denying the Christ, and they wallow with the Gentiles, hateful as they are to God, worshipping the creature and many deities. For there is One God, and not many, and One is His Word, and not many; for the Word is God, and He alone has the Form
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.16
… What strange thing do we announce in saying that God was made Man, when yourselves say that Abraham received the Lord as a guest ? What strange thing do we announce, when Jacob says, For I have seen God face to face, and my life is preserved
St Jerome † AD 420 The Letters of St. Jerome 54.16
… Aser may be translated either as blessedness or as wealth. From her youth up to the age of fourscore and four years she had borne the burden of widowhood, not departing from the temple and giving herself to fastings and prayers night and day; therefore she earned spiritual grace, received the title ‘daughter of the face of God,’
St Jerome † AD 420 Against the Pelagians 3.6
… whereupon, instead of Jacob, the supplanter, he received the name, the most upright of God. For he would not have dared to return to his cruel brother unless he had been strengthened and secured by the Lord’s help. In the sequel we read, “The sun rose upon him after he passed over Phanuel,” which is, being interpreted, the face of God. Hence
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.9
… Who, when from the struggle with the man who wrestled with him he understood the mystery of the Incarnation yet to come, said, “I have seen God face to face, and my life is preserved.”
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… and that the Jews who did not receive Him who spoke to them, thereby did not receive the Word, which is the Form of God. This too it was that the Patriarch Jacob having seen, received a blessing from Him and the name of Israel instead of Jacob, as divine Scripture witnesses, saying, ‘And as he passed by the Form of God, the Sun rose upon him
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… there being but one Form of Godhead, as the Light is one and the Radiance; (for this was seen by the Patriarch Jacob, as Scripture says, ‘The sun rose upon him when the Form of God passed by,’
St Jerome † AD 420 Against the Pelagians 3.6
… He afterwards contended with an angel in the form of a man, and was strengthened by God; whereupon, instead of Jacob, the supplanter, he received the name, the most upright of God. For he would not have dared to return to his cruel brother unless he had been strengthened and secured by the Lord’s help. In the sequel we read,
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.20
… sick as they were, they would not have Him for their Saviour; but He began to be among the Gentiles, and among all nations, among many peoples. Nevertheless, a remnant of that people hath been saved. The ungrateful multitude hath remained without, even the halting breadth of Jacob’s thigh.
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Jacob saw here two companies of angels: for this place is called in Hebrew machanaim, which name is dual, and signifies two camps or two companies. Whence also the city built there afterwards was called Machanaim; namely one company was the angel who was guardian and ruler of Mesopotamia: he with the angels subject and subordinate to him, as if in an arrayed company, had accompanied and safely led Jacob from Mesopotamia hitherto, namely to the borders of Canaan; there the angel ruler of Canaan met him and received him, with his company of angels subject to him, so that he might safely lead him through Canaan to his father, and protect and defend him from Esau and others hostile to him. For just as princes safely conduct a foreign prince through their lands, giving him soldiers as garrison, and hand him over to the neighboring prince and his garrison to be led further: so likewise do the angels here deal with Jacob. See the providence and care of God and the angels toward their own. See also how great, how similar, familiar and dear Jacob was to God and the angels. See thirdly, how after the trial and terror inflicted on Jacob by Laban, there follows the consolation of angels; thus of Christ it is said in Matthew IV: "Then the devil left him; and behold angels came and ministered unto him." See fourthly, how to a lesser temptation from Laban there succeeds a greater one, namely the fear of Esau hostile to him, and how the angels here forearm Jacob against him. From what has been said it is clear that this was an extraordinary guardianship of angels: for not a single angel, Jacob's guardian, but two companies of angels, with two leaders, appeared to Jacob. Diodorus of Tarsus thinks that the angel in command of the second company, and ruler of Canaan, was St. Michael: for he is appointed by God as prince over the posterity of Jacob, namely the people of God, all the Israelites, as is clear from Daniel X, last verse, and Daniel XII, verse 1. Just as therefore Elisaeus, IV Kings VI, verse 17, surrounded by enemies, saw companies of angels come to his aid and protection: so also Jacob here against Esau and other enemies is surrounded by the protection of angels, so that he might learn to fear neither Esau nor any man. Thus Abulensis. Here was fulfilled that saying in Psalm XXXIII, 8: "The angel of the Lord shall encamp round about them that fear him." Thus in the Lives of the Fathers we read of Abbot Moses, that when he was greatly assailed by the spirit of fornication, he went to Abbot Isidore, who led him to the upper part of the house, where to the West he saw a great multitude of demons contending among themselves, to the East he saw a splendid army of angels; then Isidore said: "Those whom you saw in the West; they are the same who also assail the just: but those whom you saw in the East, these are those whom the Lord of hosts sends to the aid of his servants. Know therefore that there are more for us—" Tropologically, St. Augustine notes that we ought to trust in God after the example of Jacob, yet not neglect human aids and counsels: for this would be to tempt God. Hence our holy Father Ignatius taught us to place all hope of accomplishing things in God in such a way that, distrusting ourselves and our own strength, we cast ourselves wholly upon God and His providence with great confidence; and yet in the very execution, to diligently employ all natural means and human aids, just as if we relied on these alone, and all things were to be accomplished by them: for Christian prudence and piety both teach and require both.
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To Esau his brother in the land of Seir, which is also called Edom, or Idumaea. Note, while Jacob dwelt in Haran, God put into the mind and thought of his brother Esau, who was indignant at the will of his parents being more inclined toward Jacob, and toward himself and his wives colder, to leave Chanaan and choose for himself the mountains of Edom as his dwelling place: so that in this way Chanaan would yield to Jacob and his posterity. Jacob, while in Haran, having received a message from his mother, as it appears (for she herself had promised this in chapter XXVII, verse 45), understood that Esau had migrated to Edom; whence, secure, he returned from Haran to his parents in Chanaan. Note secondly, a prolepsis; for this land was not called Seir by Esau, and Edom or Idumaea, before, but after the habitation of Esau, as I said in chapter XXV, verses 25 and 30.
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I have cattle, that is to say, I shall not be a burden to you on account of poverty, nor shall I diminish the wealth of my parents: for God has abundantly bestowed riches upon me.
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With four hundred men. So that he might also show his power to his brother, and might honor him the more with this display, and might provide him with a safe retinue for his journey. It appears therefore that Esau, through the messengers sent by Jacob, greeting him so humbly and humanely, was appeased, and converted his former hatred into love, God changing and inclining his heart in favor of Jacob.
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Two companies. The first company was of flocks with shepherds, aptly distributed in their ranks; the second was of wives with children, which had three ranks: the first of Zelpha and Bala with their offspring, the second of Lia with hers; the third of Rachel and Joseph, as is evident in the following chapter, verse 2. Rachel therefore and Joseph did not make a third company, but closed the rear of the second, as being most dear to Jacob.
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He shall be saved, by fleeing he will be able to save himself.
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I am not worthy, I am lesser, viler, more undeserving, than one who should have merited, or even now merit, any grace of yours, or mercy, even the least. For the foundation of true virtue is humility; nor is there such brightness as is not obscured by pride. Note: Jacob here gives thanks to God for the benefits bestowed upon him in the past in such a way as to make himself worthy of future ones, and to provoke God to them by his humility and gratitude. He teaches us therefore here the manner of praying efficaciously, for he begins with the reverence and praise of God, and alleges the merits of the fathers, saying: "God of my father Abraham," etc. Secondly, he reminds God of His promises: "Lord, who said to me: Return." Thirdly, he humbles himself and confesses his weakness: "I am not worthy of all the mercies." Fourthly, he recalls the benefits received and gives thanks: "With my staff I passed over this Jordan, and now I return with two companies." Fifthly, he prays: "Deliver me from the hand of my brother Esau." Sixthly, he beseeches not only for himself, but also for others: "Let him not strike the mother with the children;" he feared especially lest, the blessed seed being slain, Christ should not come. In truth, in faithfulness, that is to say, I, though unworthy, have hitherto always found you faithful in the promises made to me: wherefore I trust and pray that I may experience the same in the future, and that now you protect me from Esau. With my staff, with my staff, that is to say, leaning only on a staff, or pastoral rod, poor, like a shepherd without a flock, nay, seeking a flock to pasture, I went forth from my country into Haran: now by God's gift I return with two companies of offspring, servants and cattle. Thus Josephus.
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Camels with young, which had recently given birth and were nursing their young.
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Let there be space between flock and flock. So that Esau might thus feed longer on the number, variety and display of the gifts sent to him by me, and might become gentler: for thus they will seem to him to be more and more splendid.
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Perhaps, that is to say, certainly; for perhaps is not of one doubting, but affirming and continuing, as tacha in Homer. Thus also Christ says, in the Gospel of John chapter VIII, 19: "If you knew me, perhaps (certainly) you would know my Father also."
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He himself remained that night in the camp, both that he might see whether anything had been left behind through forgetfulness; and that he might take counsel, and think in what manner he could appease his brother; and especially that on that night alone he might pray to God quietly and fervently, that God would direct all this his business with his brother, and his journey: whence after prayer an angel wrestler came to meet him; finally also that after cares and labors, he might give something to sleep and necessary rest. Whence the Septuagint translates, he himself slept in the camp. The Hebrew is לין lan, that is, he spent the night, that is, he passed the night either sleeping, or watching and working. Morally St. Ambrose, book II On Jacob, chapter VI: "Perfect virtue," he says, "has the tranquility and stability of rest. Therefore the Lord reserved this gift for the more perfect, saying: Peace I leave with you, my peace I give unto you. For it is the mark of the perfect not to be easily moved by worldly things, not to be disturbed by fear, not to be agitated by suspicion, not to be shaken by terror, not to be vexed by sorrow; but as on a very broad shore against the rising waves of worldly storms, to keep the mind immovable in faithful station and calm. On the other hand, the wicked man is afflicted more by his own suspicions than many are by blows from others, and the greater marks of wounds are in his mind than in the bodies of those who are beaten by others."
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And when he rose up early, before the dawn, while the night was still continuing, as the Hebrew and Greek have it: for at night after he had sent his own and his people across the ford of Jacob, Jacob wrestled with an angel until morning.
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A man wrestled with him. You will ask, who was this man? Theodoretus, Justin, Tertullian, Hilary, Ambrose, Cyril, and others cited by Pererius, seem to say that he was the Son of God, namely the Word, which was to become flesh, and this is proved because Jacob himself, verse 30, calls him God. But I say first: This man was an angel; this is clear from Hosea XII, 3, where this man is expressly called an angel. Second, because St. Dionysius, Celestial Hierarchy cap. IV; St. Jerome, Josephus, Eusebius, Rupert, and St. Augustine lib. XVI De Civit. XXXIX, teach that it was an angel, and they add that God in the Old Testament never appeared by himself, but always through angels: for that most celebrated appearance of God giving the law on Sinai was made through angels, as is clear from Galatians III, 19. You will say: This man, verse 30, is called God. I answer: He was an angel personally, but is called God representatively and authoritatively, just as a viceroy is called king; because namely he represented God, that is, the Son of God about to be incarnate, and acted in his place and with his authority; and this is all that Theodoretus, Justin and the other Fathers cited wish to say, who call this man the Son of God. You will say secondly: The Council of Sirmium, can. 14, defines that this man was the Son of God; for thus it reads: "If anyone against Jacob say that not the Son but a man wrestled, but the unbegotten God or his Father, let him be anathema." I answer: This council only wishes to say that this angel represented God, not the Father, but the Son. Add that this council was of the Arians, and therefore is of little, indeed of suspect authority and credibility. I say secondly: This angel was not evil, appearing in the form of Esau and wishing to overcome Jacob, as the Jews imagine according to Lyra, but good. This is clear, because Jacob asks a blessing from him. Again, from him the place was called Phanuel, that is, appearance or face of God, and Jacob himself was called Israel, that is, prevailing with God. This angel was therefore good, a type of Christ to be born from Jacob. Thus the Fathers and Interpreters. Wherefore what St. Jerome in his Commentary on the epistle to the Ephesians cap. VI, verse 12, says in types that this angel was a demon, with whom, as the Apostle says, we have continual wrestling, he brings forth in his manner, not from his own, but from the opinion of Origen. For Origen, lib. III Periarchon, held that this angel was the devil. I say thirdly: This angel was not the guardian of Esau, who in the name of Esau wished to prevent Jacob from entering the holy land, so that by this means he might force him to restore to Esau his birthright, as Francis George has invented, tom. I, sect. 3, problem 234. But this angel was the guardian of Jacob himself. This is clear, because he acted for Jacob's cause, not Esau's, and blessed Jacob himself, to the prejudice of Esau. Again, who would believe that a good angel, contrary to God's will, would wish to undertake and defend the unjust cause of Esau? Finally, this is clear from what Jacob says, verse 29: "I have seen God face to face, and my soul has been saved." This angel, therefore, was not the guardian and savior of Esau, but of Jacob. Wrestled. Here it is asked secondly, why did the angel wrestle with Jacob? I answer, so that by allowing himself to be overcome by Jacob in this wrestling, he might give him hope that in the same manner, indeed much more, he would soften, overcome and prevail over his brother Esau, whom he feared; for this is what the angel says, verse 28: "For if thou hast been strong against God, how much more shalt thou prevail against men?" Thus the Greek and Latin Fathers. Whence although St. Thomas and Rupert say that this wrestling was imaginary, it is more truly the case that it was real and corporeal in a body assumed by the angel, as the Fathers commonly teach: for when the angel appearing to Jacob and wishing to depart from him to comfort him, Jacob, fearing to remain alone with Esau approaching, with a certain holy boldness asks and detains the angel, and the angel allows himself to be held by him for a long time and the wrestling of the whole night, so that by this means he might add courage to him and drive away the fear of Esau. Symbolically, this wrestling figured the state of the Israelites until the coming of Christ, which was such that on account of their sins, God often wished to depart from them, and would have long since departed, had not Jacob and those like him, such as Moses, David, Elijah, Isaiah and others, retained him. Second, this wrestling shadowed forth the Christian life, which is nothing other than a wrestling, and, as St. Job says, a warfare upon the earth, in which we are sometimes overcome, but armed and wrestling generously like Jacob, we finally overcome. For the mind of the Philosopher (and of the Christian soldier), from the fact that it has suffered, becomes more noble, and just as steel hardened by the sprinkling of cold water, so he himself is hardened by dangers, as St. Gregory of Nazianzus says, oration 23 in praise of Heron. Note: For "struggled" in Hebrew is יאבק yeabec, which the Septuagint translates as epaiaie, that is, he struggled like a wrestler in the wrestling-ground. Secondly, Aquila and Symmachus translate it as ekonise, that is, he turned about and threw himself with him, as wrestlers are accustomed to throw and twist themselves against one another, while one holds the other and the other strives to free himself and escape from him; whence it is evident that this struggle was a true one, and properly so called. In like manner the Greek word pale, that is, struggle, they think is derived apo tou pelou, that is, from mud, with which wrestlers besmirch themselves by twisting about; although Plutarch wishes it derived a palin, that is, again, others from paleuein, that is, to cast down by guile and snares, others from plesiazein, that is, to draw near, others apo tou palaistou, that is, from four fingers joined together, derived. Thirdly, properly the Hebrew yeabec signifies he was pulverized, that is, he descended into dust and sand, as Vatablus translated it. For the root אבק abac signifies dust; because wrestlers by the frequent striking of their feet and swift and violent agitation stir up dust, as in Virgil that bull, "who scatters sand with his feet." Martin Roa adds, lib. VI Singul. cap. ult.; in the word "pulverizing," there is an allusion to the custom of the wrestling-ground of the Greeks and Romans, in which wrestlers sprinkled each other with dust, so that they might more easily and firmly hold each other when grasped. Fourthly, others translate yeabec as, he struggled by twisting himself, and striving to cast down and overturn his adversary by force, so that it is a metaphor from the wind; for just as a strong wind twists and overturns dust, indeed even men, so also the wrestlers strive to do; for the root אבק abac signifies dust, which when stirred up by the wind is violently twisted, agitated and scattered. But this metaphor is more remote and far-fetched; for abac simply and absolutely signifies any dust. To this the Wise Man alludes, cap. X, vers. 10, where speaking of Jacob he thus says: "He gave him a strong contest, that he might overcome"; in Greek it is ethlatesen, as if to say, God proposed to Jacob a hard contest, and at the same time the prizes and rewards of the contest, when he exposed him to the avarice of Laban, the wrath of Esau and other enemies; and especially when he exposed to him an angel, with whom struggling and conquering, he was called Israel, that is, ruling over God. Note to until morning. For Jacob teaches by his example here that he does not give the whole night to sleep, but part of it to prayer; with good reason therefore Clement of Alexandria complains, lib. II Paedag. cap. IX, that sleep divides half of life with us like a publican. Wherefore Jeremiah, Thren. II, 19: "Rise up, he says, in the night, and pour out thy heart like water in the sight of the Lord." For at night, says St. Chrysostom: "The soul is purer and lighter sees sublime things, the choirs of stars, profound silence," etc. Silence moreover, and "solitude," says Nazianzen, oration 2, "is the mother of divine ascent," that is, of prayer, making God out of man; which a little later he calls his citadel, to which vexed by persecutions or temptations, he was accustomed to retire. Mystically St. Ambrose, lib. II De Jacob. cap. VI: "What is it, he says, to struggle with God, unless to undertake the contest of virtue and to contend with the superior, and to become a more excellent imitator of God than others? And because his faith and devotion were unconquerable, the Lord revealed to him secret mysteries."
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Who (the man, namely the angel) when he saw that he (Jacob) could not overcome him. Hence it appears that, when Jacob persisted in the struggle, God withdrew his concurrence, and consequently the strength of resistance from the angel, so that he might be held and overcome by Jacob. Touched. In Hebrew נגע iigga, that is, he struck, he injured, he dislocated. The sinew of the thigh. In Hebrew it is כף caph, which signifies a vertebra, or cotyle, that is, the cavity of the bone, in which the upper part of the thighbone is hidden, which in Greek is called ischios. Again caph signifies that round and curved head of the thighbone, which is inserted into the ischium; and thus it is taken here. For the very thighbone itself which is inserted into the cotyle, or into the ischium, was moved from its place here, not however the cotyle itself, or the ischium, as if to say, Jacob's very thighbone, his very hip was dislocated, because namely the angel dissolved and dislocated the sinew, that is, the tendon, which connects the thighbone or hip to its cotyle, or vertebra, namely to the upper bone, as our Interpreter has most excellently translated it as to the sense. Note: This tendon, as if the first to be encountered, the angel injured and dislocated by violent striking and collision from within, in the manner in which wrestlers are accustomed to, for the sake of escaping, to touch their adversary wherever and in whatever way they can, to collide with him, and to inflict a blow upon him, and this so that Jacob might know that this struggle of his with the angel was a true one, and that he had overcome the angel not by his own but by God's strength; for the angel, who was able to dislocate Jacob's thighbone, could certainly have dislocated his other members and crushed all of Jacob, unless God had prevented it. Thus Theodoret. Was withered. In Hebrew תקע teka, that is, it was loosened, dislocated, and stretched beyond measure, so that Jacob limped. The Septuagint and our Interpreter translate it, was withered, because the sinew moved from its place and dislocated, became as it were flaccid, numb and useless; whence in the last verse it is said he was benumbed.
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Let me go: for the dawn has already broken. The angel seeks dismissal, because as day was breaking, he did not wish to show himself clearly in an assumed body to Jacob, says Oleaster, and much less to Jacob's servants, who were about to come to him, says St. Thomas; for those things which are divine and spiritual, such as an angel, are mysterious and beyond human comprehension, and therefore escape the eyes of men. I will not let thee go, except thou bless me. Jacob said this with great affection and desire; hence Hosea, chapter XII, verse 3, says that Jacob sought this blessing with tears, and therefore obtained it, with the new name Israel, which the angel gave to him. I will not let thee go, except thou bless me. Josephus says that Jacob prayed to the angel that he might be permitted to know his fate from him, and that he obtained the fulfillment of his vow and supplication; which understand thus: not as if Jacob simply wished to know what would happen to him afterwards; but that the angel might pray blessings upon him, and that he might dispel the present evils, which he feared were threatening from Esau.
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Thy name shall be called no more Jacob, but Israel; that is to say, thou shalt be called not only Jacob, but also Israel; for henceforth Jacob was also called. See Genesis 17. Israel. You will ask what Israel means? First, St. Jerome interprets Israel as if you were to say, ישר אל, that is, upright of God; but it is objected that iescar is written with the hard shin, while Israel is written with the soft sin. Secondly, St. Augustine, book XVI of The City of God, chapter XXXIX, Philo, Gregory of Nazianzus, Hilary, Eusebius and Prosper think that Israel is called, as if איש ראה אל, that is, a man seeing God; but in the same way ish is written with the shin, while Israel is written with the sin. Thirdly, therefore, and genuinely, Israel is said to be from שרה sara el, that is, he has ruled over God: for from this sar is called Lord and prince, and sara is the same as lady. Israel therefore is the same as ruling, or he who shall rule over God. For ישרה iisra, in Israel, can be taken as a future; although otherwise in proper names the yod is added, not as a future, but as a he-manticum. That this is the etymology of Israel is evident from the words of the angel; for he says: "Thou shalt be called Israel," because שרית sarita, that is, thou hast prevailed, and thou hast ruled over God. Thus the Septuagint, Theodotion, Symmachus, St. Jerome and Aquila, who translated it, thou hast reigned with God, that is, against God, because thou hast ruled over God himself. He calls God the angel representing God, and God's legate. "Israel is the same as prince with God, that is to say, As I am a prince, so thou also, who hast been able to wrestle with me, shalt be called a prince. But if thou hast been able to fight with me, who am God, how much more with men, that is, with Esau? whom therefore thou ought not to fear," says St. Jerome in the Hebraic Traditions. This therefore is the blessing which the angel gives to Jacob asking for it, namely, that henceforth he shall be called, and shall truly be, Israel, so that he may know that he who has so generously overcome God, that is, God's angel, his vicar and messenger, in wrestling, shall much more overcome Esau and all his enemies; that is to say, Fear not thy brother Esau, O Jacob; for by thy violent prayers with God, although as if resisting and struggling, thou hast obtained that against Esau and all thy enemies thou shalt be of unbroken spirit, unconquerable and victorious; for this is the blessing given here to Jacob, says St. Thomas and Cajetan. Note: Some think that here the name Israel is only promised to Jacob, but is truly given to him in chapter XXXV, verse 10. But it is more true that it is truly given to him here, on account of so memorable a wrestling and victory, and is renewed and confirmed in chapter XXXV, verse 10. Note secondly: This wrestling, and this name Israel, happened to Jacob in the ninety-seventh year of his age: for in his ninety-first year Joseph was born; and afterwards Jacob still remained in Haran, serving for flocks, for six years, as I showed in chapter XXX, verse 25. In the seventh year, namely in the ninety-seventh year of his age, fleeing and coming into Canaan he performed this wrestling, and in it received the name of Israel. Allegorically, Alcazar in Apocalypse XI, note 1, thinks that here is signified the wrestling of Esau with Jacob, that is, of the Synagogue with the Church, namely the persecution of the Jews against the early Christians; for these with Jacob their father stood strong in this temptation, and therefore obtained the victory, and were blessed by God. Where Alcazar rightly notes that God shows himself propitious and familiar to those who are tempted and afflicted, first, in tempering the forces by which he exercises and attacks Jacob and the faithful through the Jews and other enemies. Secondly, in giving to the same Jacob and the faithful fortitude, by which they persevere constant in this wrestling. Tropologically, this wrestling is prayer, in which with Jacob we see God face to face, and our soul is saved. Again, through prayer, as it were, we rule over God as Israel, and consequently over all fears, affections, disturbances and enemies; hence the thigh, that is, self-love, confidence in one's own strength, and concupiscence, which thrives in the thigh, touched by God's power decreases, is dislocated and grows weak; then we limp on one foot, the other remains sound: because it is necessary that with self-love weakened, man may recover unto the love of God, says St. Gregory, homily 14 on Ezekiel and on Psalm VI of Penance, at the beginning. Learn therefore, O soldier of Christ, from this place in Jacob, in any temptation, tribulation and persecution, to have recourse to God through prayer; for if you persuade and prevail upon God by prayer, you will also prevail over your enemies, and God will render them to you either as friends or as subjects; thus indeed He did for Israel, namely for Jacob. This secret counsel of conquering and obtaining anything whatsoever is known and employed, and is still being employed by holy men joined to God, who do mighty deeds in God. "All things," says Paul, "I can do in Him who strengtheneth me." For God holds in His hand the hearts of all men and kings, even the most fierce, and at His nod He bends and changes them whithersoever He pleases.
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Tell me by what name art thou called. Jacob asks the name of the angel, so that through this he might be able to proclaim, celebrate, and invoke him as his blesser and benefactor in any adversity. Why askest thou my name? Some add, "which is wonderful." Whence Alcazar in the Apocalypse XI, 1, thinks that the name of this angel was Wonderful, both so that by this name he might indicate that in this struggle an admirable counsel of God concerning the persecutions and victories of the Church was figured; and so that he might be a type of Christ, who is called Wonderful, Isaiah cap. IX, vers. 6. The same teach certain Rabbis. Hear Fernelius the Physician, lib. I, On the Hidden Causes of Things, cap. XI: "We have received it handed down in letters," he says, "that the guardian angel of the first parent was called Raziel, of Abraham Zachiel, of Isaac Raphael, of Jacob Peliel (that is, the wonderful one of God), of Moses Metratton; through these intermediaries he received many things divinely." But these are either conjectures or inventions of the Cabalists; for those words, "which is wonderful," ought to be deleted in this place, as the Hebrew, Greek and Latin Roman texts delete them; yet they are found in Judges XIII, 18, whence they appear to have been brought into this place by some ignorant person. The angel was unwilling to indicate his name to Jacob, both lest his descendants should adore it or venerate it superstitiously: for the Jews were very prone to idolatry and superstition; and because angels are pure spirits and minds, which have no vocal names; and because this angel represented the Word to be incarnate, whose name before the incarnation was silent and hidden.
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And he blessed him. Implicitly and in fact, by calling him Israel, the angel blessed Jacob, verse 28, as I have said; but here he blessed him explicitly, forming over him a cross, or a similar sign, and saying: May God bless you, and give you the blessing of Abraham promised to you and to your seed. And he called his name Phanuel. "Phanuel," or, as it is in Hebrew, Phaniel, is the same as the face of God; for pane means face, and el signifies God. A city was afterwards built here, likewise called Phaniel, which the pagan Strabo, book XVI, calls the face of God. St. Chrysostom, homily 58, reads from the Septuagint: "Jacob called the name of this place, the vision of God." For then God appeared in the form of man, afterwards he himself assumed the very truth and nature of man: "Prefiguring," he says, "to us that he would assume human nature. But then indeed, because it was a beginning and a principle, he appeared to each of them in a figure, as through Hosea chapter XII, he says: I have multiplied visions, and by the hands of the prophets I have been likened. But when the Lord deigned to assume human form, he did not put on merely apparent flesh, but true flesh." SAYING: I HAVE SEEN THE LORD FACE TO FACE, that is to say, I have seen God in a bodily form, represented to me by an angel; for it is certain that Jacob, in this nocturnal and obscure vision, did not see the divine essence, indeed not even God properly, but an angel representing God in an assumed body. Secondly and better: "I have seen the Lord face to face," that is, I have wrestled and fought hand to hand with the angel representing God, hand to hand, foot to foot, side to side I have joined and engaged. For thus King Amaziah says to Joas: "Let us see one another," that is, let us fight hand to hand, IV Kings XIV, 8. Thus Josias saw Pharao, when he was slain by Pharao in battle, IV Kings chapter XXII, verse 30. AND MY SOUL WAS SAVED. For, as St. Cyril and Cajetan say, it was an ancient belief that he who had seen an angel would die. Whence Manue, seeing an angel: "We shall die," he said, "because we have seen the Lord," Judges XIII, 22. Hence Jacob congratulates himself that he has seen God, and yet is safe. Secondly and more plainly, St. Chrysostom and Lipomanus, that is to say, by this familiar vision of God, by his benevolence and friendship through his angel, whom I saw, and with whom I wrestled, I was freed from fear of my brother, and from every other scruple and anguish. Read Hosea chapter XII, which translates, I was strengthened; for afterwards Jacob did not fear his brother, but went to him boldly and confidently. Hence Cassian and other experts in spiritual matters teach that it is a sign of a good angel, if he who appears first strikes a man with fear, but soon consoles him, wipes away sadness and all the clouds of the mind, strengthens him, and leaves him serene and cheerful: the devil does the very opposite. Thus the angel appeared to Joshua in a terrible form, namely holding a drawn sword, but soon consoled and encouraged him, saying: "I am the prince of the army of the Lord, and now I come," Joshua V, 13. Thus Gideon, seeing an angel, was struck with fear and thought he must die, but soon heard: "Peace be with you, fear not, you shall not die," Judges VI, 22. Thus Daniel, seeing an angel of august form, was struck and fell and fainted; but soon was raised up and strengthened by the same angel, Daniel X, 8 and following. Thus the women coming to the sepulchre of Christ, seeing an angel with the appearance of lightning, were amazed; but soon heard from him: "Do not be afraid, you seek Jesus of Nazareth, who was crucified; he is risen, he is not here," Mark last chapter, verse 5.
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HE HALTED — from the blow of the nerve, pain and dislocation. Gennadius in the Catena thinks that Jacob remained lame afterwards, and the Hebrews relate that he was finally cured of his lameness when he arrived at Sichem, or Sichar, which from this is said to be Salem, that is perfect, Genesis XXXIII, 18, because there Jacob began to walk perfectly. But Abulensis judges better, that Jacob was immediately healed by the angel touching and striking him, before he came to Esau the next day: for why would he remain lame and weak, especially before his brother, whom he was to prevail over, according to the promise of the angel?
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THE CHILDREN OF ISRAEL DO NOT EAT THE SINEW. By sinew understand the muscle, by which the thigh is moved and contracted; for the sinew is not usually eaten by many, even among the Gentiles. Thus Vatable. Allegorically, the sinew and flesh of Jacob signifies the carnal sense of the old law, which was to be dissolved and dislocated by the wrestling of the angel, that is Christ, with Jacob, that is the Jews. Hence Judaism began to halt; because one part of it, namely true Israel, went up to Christ, by the staff (of which verse 10), that is the cross, says St. Augustine: and this is blessed by Christ; the other part, which refused to believe in Christ, went down, deprived of grace and glory; hence the true children of Israel do not eat the sinew of the letter and carnal understanding of the law, which kills. Thus St. Thomas, and St. Augustine, sermon 80 On the Seasons.
Machine translation from the Latin, not reviewed.
32:1
v. 1 « Jacob quoque abiit - (nere , [quo coeperat], fueruntque ei obviam angeli Dei ».
Arg. — lacob Chanaanitiden ingressus, certior factus in Manahaim de divina protectione, nuntios praemittit salutatum Esau eique dona parat lecta et numerosa. Ubi illum audit appropinquantem, rursum in Phanuel angelica visione recreatus, fratrem convenit et res cum illo pacifice componit. De pericopae compositione non est, quod disputemus, cum - fateatur Dz/Im. : « Tam B quam C, praeter Iacobi cum Esau inimicitias et fugam, etiam reditum et redintegratam amicitiam videntur universim. s2millime narrasse, e quibus ambobus R nostram pericopen composuit ». Planius fateamur haberi unius narratoris unam narrationem. Cap. XXXII. Hebr. nonnisi a v. 3 novam pericopen orditur, sed ordienda est reapse cum Vulg. a v. 1, quinequaquam praecedentem narrationem continuat, sed una cum v. 2 priorem partem itineris post pacatum et dimissum Laban suscepti describit.
32:2
v. 2 » Quos cum vidisset , att : Castra Det sunt haec. Et appellavit nomen loci illius Mahanaim , |?. e. Castra] ». Dualem nominis formam ad duas angelorum turmas refert Ps. Jon. : « Et dixit lacob, quando vidit eos : Non sunt turmae Esau, quae veniunt mihi obviam , neque turmae Laban sunt, quae reversae sunt ad me persequendum ; sed turmae angelorum sanctorum suní, qui missi sunt a facie Domini ». Et Rabóini quidam (ap. Calm.) interpretantur agmen angelorum tutelarium Chanaanitidis, qui venerint ad excipiendum Iacob eumque deducendum, dum agmen angelorum tutelarium Chaldaeae, qui eum ab Haran adlocum deduxissent, recederet. « Pulchre ad fratrem iturus inimicum angelorum se comitantium excipitur choris » (Her.). Fortasse angelorum distinctae turmae lacobo consilium suggessere gregum
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v. & « praecepitque eis dicens : Sic loquimini domino meo Esau : Haec dicit frater » — reliqui servus-— « tuus Iacob : Apud Laban peregrinatus sum et fut usque in praesentem diem ».
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v. 5 « Habeo boves et asinos et oves et servos et ancillas. Mittoque nunc legationem ad dominum meum , ut inveniam gratiam in conspectu tuo ». « Insinuat callide Iacob Esau fratri suo, non necessitate aliqua pressum et veluti quidquam postulaturum se venisse » (Calm.).
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v. 6 « Reversique sunt nuntii ad Iacob dicentes : Venimus ad Esau fratrem tuum , et ecce properat tibi in occursum cum quadringentis viris ». Speraverat Iacob (Proc.), se fratrem reperturum esse tanto interiecto tempore placatum : obvium habet fratrem tot armatis stipatum, vel quod uti Laban animo esset infenso, vel saltem incerto. Quid faceret lacob? « Nec regredi nec divertere licebat tunc, ut evaderet » (Caz.). v. " « Timu:t lacob valde et perterritus divisit populum , qui secum erat, greges quoque et oves et boves et camelos , in duas turmas »,
32:7
v. 7 in duas turmas dividendorum; cuius etiam divisionis memoriale aliquod fuerit nomen a2"no. Non tamen altera v. 7 nominis derivatio proponitur. Mahanaim , urbs postea tribus Gad, sed in Ginibus Manasse (Ios. 13, 26. 30) neque longe a flumine Iaboc (infra v. 22) sita, sedes regni Isboseth (2 Reg. 2, 8. 12. 29) et David a facie Absalom fugientis (17, 24. 27), ubi constituit Salomon 3 Reg. 4, 14 unum e duodecim praefectis annonae. Situm accuralius definire haud valemus. v. 98 « Misit autem et nuntios ante se ad Esau fratrem suum n terram Seir, in regionem Edom »,
32:8
v. 8 « dicens : Si venerit Esau ad unam turmam et percusserit eam , alia turma, quae reliqua est, salvabitur ». Haec utique facta sunt in Mahanaim, uti colliges e voce « ibi » v. 14, quae ad alium locum referri nequit; neque « ante se » v. 3 efficit, lacobum eo loco iam excessisse.
32:9
v. 9 « Dixitque lIacoó : Deus patris mei Abraham et Deus patris mei Isaac, Domine, qui dixisti mihi - Revertere in terram tuam et in locum natitoitatis tuae, et benefaciam tibi » (31,3), quique his verbis tuum mihi auxilium pollicitus es,
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v. 10 « menor sum cunctis miserattonibus tuis et veritate tua, quam explevisti servo tuo ». Veritasspeciatim sunt miserationes ex promissione concessae (Mar.). Tantillus sum, ut ne promissorum quidem praestationem meo iure et ob mea merita poscere queam. Cf. 5,13. Exponuntur porro hae ipsae miserationes Iacobo indigno iam tributae, quarum recordatione mirum in modum inflammatur in Deum fiducia : « [n baculo meo », nihil praeter scipionem possidens (Ca:.), « transivit Iordanem istum, et nunc cum duabus turmis regredior ». v. A1 « Erue me de manu fratris mei Esau , quia valde eum timeo : ne forte veniens percutiat » me, « matrem cum filiis », me penitus interimat (Ca?.). « Occidere filios coram matre », vel potius matrem super filiis, quos suo corpore legit, « efferatae est crudelitatis (cf. Os. 10,14). Exprimit id etiam excidium absolutissimum, in quo nulla aetatis vel sexus habita ratione omnes trucidantur » (Caím.). lam eam appellat Iacob divinam promissionem, quae eiusmodi excidium permitti prohibet,
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v. 129 : « Tu locutus es, quod benefaceres mihi et dilatares semen meum sicut arenam maris, quae prae multitudine numerari non potest ». Deo fidens, neque tamen humana negligit media (CArys.).
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v. 13 « Cumque dormisset ibi nocte illa , separavit de his, quae habebat , munera Esau fratri suo » :
32:14
v. 1 « capras ducentas, hircos viginti, oves ducentas et arietes viginti »,
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v. 15 « camelos foetas cum pullis suis Iriginta, vaccas quadraginta et tauros viginti , asinas viginti et pullos earum decem ».
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v. 16 « Et misit per manus servorum suorum singulos seorsum greges, dixitque pueris suis : Antecedite me, et sit spatium nter gregem et gregem », ut plures apparerent et pulchriores irent (Tos/.), quo Esau indignatio successive accedentibus tanti muneris partibus paulatim compesceretur (Kn.).
32:17
v. 17 « Et praecepti priori dicens : $i obvium habueris fratrem meum Esau et interrogaverit te : Cutus es? aut : Quo vadis? aut : Cuius sunt ista , quae sequeris? »
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v. 18 « respondebis : Servi tui lacob, munera misit domino meo Esau, ipse quoque post nos venit ».
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v. 19 « Similiter dedit mandata secundo et tertio et cunctis, qui sequebantur greges, dicens : [isdem verbis loquimini ad Esau, cum inveneritis eum ».
32:20
v. 90 « Et addetis : Ipse quoque servus tuus Iacob iter nostrum insequitur, dixit enim : Placabo » (cf. Prov. 16,15) « illum muneribus, quae praecedunt, et postea videbo illum; forsitan propitiabitur mihi ». Priorem effati partem ait Kn. post v. 18 redundare : at istud maxime opportebat intelligere, brevi adfuturum donatorem amice excipiendum. Reliqua (dixit enim elc.) a s. scriptore adiecta sunt (Sa), Iacobi consilium lectori explicante. | v. 91 « Praecesserunt » — Hebr. traiecerunt, sc. flumen — « ttaque munera ante eum , ipse vero mansit nocte illa » , consequente gregum separationem et noctem v. 13 commemoratam, « n casítris », quae utique (cf. v. 7) erant in Mahanaim (Ca?.), quin tamen cum Well. XXI. 433) dicere fas sit, ni1n2 esse ipsum nomen proprium aano. Locus Phanuel, de quo modo sermo erit, fuit utique ad orientem Succoth et trans Iordanem, at fuisse uti Mahanaim ab aquilone fluminis Iaboc nulla ratione demonstratur. Cf. Iud. 8, 8. 17; 3 Reg. 12, 25. Ios. certe locum assignat plagae ad meridiem Iaboci. Ergo Iacob revera Iabocum una cum familia et gregibus traiecit, flumine traiecto et reliquis progredi permissis « remansit solus » (v. 24), similiter atque
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v. 93 « Traductisque omnibus, quae ad se pertinebant »,
32:24
v. 9& « man- $1 solus, et ecce vir luctabatur cum eo usque mane ». Cum Iacob surrexerit « nocte » seu, ut recte Vulg. v. 22 vertit, « mature » et in traducendis gregibus et familia sane plures horas insumpserit, postea luctatus sit « usque ad auroram », sane rem exaggerat H?er. (ad Eph. 6,12; M. 26.545) luctatum esse affirmans « tota nocte ». Lucta haec non plus temporis occupasse censenda est, quam eiusmodi luctis alias impendi consuevit. De hac lucta nota sequentia. placet, cum ita nominis Israel impositio fere evadat nugatoria, neque prudenter Iacob aucturus fuisset animos ob victoriam in lucta simulata reportatam.
32:25
v. 285 « Qui cum videret, quod eum superare non posset », quod vires a Deo in forma humana ad tempusconcessae id non permitterent, « ne superbiret Iacob, quod sibi Deum superasse videretur » ((TÀheodoret.), « tetigit nervum femoris eius, et [statim] emarcuit ». Hebr. : percussit... et luxatus est, luctante eo cum 1llo. 4v 9j», latitudo femoris, est acetabulum femoris. In eo est v. 39 (33) nvan T4, nervus ischiadicus. Quem cum apud Arabes sola vox nv designet, hanc censet Del. h. |. adscribi appositionis instar.
32:26
v. 26 « Diazztque ad eum : Dimitte me », quem lucta complexus detines (Bonfr.), « am enim Dein ea sane profertur ratio, quam auditam Iacob intellexisset : hanc autem non intellexisset, quia nondum compererat esse angelum. Thom. Anglicus (ib.) : fingebat angelus se rubore opprimi, ne ab aliquo adveniente in lucta deprehenderetur; vel simulabatur se alio festinare. Qui ita festinus est, non debet luctas in itinere suscipere. — Hae omnes explicationes aliquid gratuito supponunt. Sume sensum maxime naturalem : Sat diu iam sumus luctati , ut ascendens testatur aurora; producentes Iuctam nihil proficiemus, viribus quippe sumus pares. Quae verba ab eius ore profecta, qui luctae auctor fuerat, idem sonant, acsi victum se fateatur. « Respondit : Non dimittam te , nisi benedixeris mihi ». Censet Per., Iacobum iam aliquid supernaturale in adversario deprehendisse ideoque rogare benedictionem. Imo Menoch. comparatis verbis Os. 12,4 pronuntiat cum lacrymis Iacob hanc benedictionem expetiisse. At verba « flevit et rogavit eum » commode exponuntur de Iacobi ad Deum precibus, quarum effectus fausta illa lucta adumbratur. Planius secundum Lyr., Caím. lacob renuit luctam abrumpere tantum, alio et fortasse iniquiore tempore resumendam : nonnisi pace et amicitia permanenter concessa dimittere annuit, quem tenet. Reapse 132 salutandi significationem induit : 7,7. 10; Prov. 27,1; 4 Reg. 5,29. Petita praestare luctator aggreditur interrogans v. 27 de nomine : inimieorum quippe nomina ignorantur, exterminantur; amicorum requiruntur et memoriae mandantur.
32:27
v. 97 « Azt ergo : Quod nomen est ttbi? Respondit : lacob ».
32:28
v. 98 « At lle : nequaquam , inquit , lacob appellabitur nomen tuum, sed Israel ». Nomen impositum 35,10 confirmatur (Bonfr. c. Ca?.). Prius nomen non penitus aboletur, cum in sequenti narratione frequentius etiam quam nomen Israel usurpetur. Explica, si placet, cum Est. : « Posthac non solum vocaberis Iacob, . Sed etiam altero nomine augeberis , ut dicaris Israel , quia non solum supplantasti fratrem hominem, sed etiam in lucta superasti Deum ». Nomen LXX Vulg. Chald. Sgr. Aq. Symm. (cf. Hier.) derivabant a àv dominari, sed "wv evidenter est forma verbi nm, ergo a mw decertare. Hebr. : quia decertasti cum Deo et cum hominibus, et praevaluisti. Cum hominibus decertasti, sc. cum Esau puero et cum Laban, et cum Esau mox decertabis : praevaluisti et praevalebis. Ita benedictio transit in vaticinium (Dilim.). — Ceterum de hoc nomine cf. dicenda post 35, 13. Haec vaticinii species nominis impositionem consequens, qui actus auctoritatem aliquam prodit, Iacobo suspicionem movet, non merum hominem sibi coram adstare. Nomen inquirit, quod etiam mutua amicitia exigebat.
32:29
v. 29 « Interrogavit eum Iacob : Dic mihi, quo appellaris nomine? Respondit : Cur quaeris nomen meum? » Cf. Iud. 13,18. « Inter tuos limites mane et ne transgrediaris mensuram tuam. Vis meam benedictionem obtinere? Ecce eam tibi do » (CArys.). « Et benedixit ei in eodem loco ». Responsum prodebat auctoritatem et mysterium ; quo dato crediderim angelum subito disparuisse. Unde intellexit Iacob, se non cum homine luctatum esse.
32:30
v. 30 « Vocavitque lacob nomen loci illius Phanuel », — 5ww2 ; ita etiam Sam. Syr. Symm. et v. 81 Hebr. CAald., contra h.l. Hebr. Chald. 518 — « dicens : Vidi Deum facie ad faciem, et salva facta est anima mea », « et tamen non sum mortuus » (Bonfr.). Cf. 16,13 sq.; Ex. 33,20; Deut. 5,25 sqq. ; Iud. 6,22 sqq.; 13,92 sq.
32:31
v. 31 « Ortusque est ei stattm sol, postquam » — vel fortasse verius dum — « transgressus est Phanuel; ipse vero claudicabat pede ». Verba definiunt tempus luctae et perdurantem effectum. Quo fine? ut veritas luctae statuatur. Sc. ea locum habuit immediate ante auroram, quo tempore nequaquam somno et somniis indulgent pastores, certe non ii qui cum gregibus peregrinantur; dein lucta effectum post se reliquit minime imaginarium; ergo fuit vera lucta.
32:32
v. 32 « Quam 0b causam non comedunt nervum filii Israel , qui emarcwuit in femore lacob, usque in praesentem diem ; eo quod tetigerit nervum femoris etus |et obstupuerit] ». Cf. quae diximus ad v. 95. Mos fuit, non lex. Verba sunt auctoris Geneseos, certe non Esdrae, ut vult Lamy, cum etiam in Sam. legantur. — Locus Phanuel commemoratur Iud. 8,8 sqq.; 3 Reg. 12,95, sed situs est plane incertus. Nomen se putant reperisse in inscriptione regis Aegyptiaei Sesae : Penuaru, Aegyptii quippe literae /, qua carebant, sufficiebant literam r (M. Mueller : Asien u. Europa p. 168). Cap. XXXIII
32:2
From the Bible it emerges that the angels are innumerable (Gen. 32:2-3), they constitute the "armies" of Yahweh (cf. the phrase Jahweh sebhā'ath), they are powerful, messengers and executors of the divine orders (Ps. 102:20 ff.), they are intelligent …
Mahanaim (Hebrew "Two Armies" or "Two Camps")
… The name was given by Jacob when, on his way back from Laban, before reaching the river Jabbok (= Wādi ez-Zerqā), he encountered hosts of angels (Gen. 32:2). It was on the border between the tribes of Gad and Manasseh (Josh. 13:26, 30). David withdrew there during the rebellion of Absalom, who died not far from M. (II Sam. 17:24, …
32:4
… The dwelling of E. is in the region and mountain of Seir: here comes Esau after having left Jacob and the land of Canaan, so that "land of E." (Gen. 32, 4; 36, 8; Judg. 5, 4) becomes synonymous with "land of Seir," in southern Palestine. …
32:21
… In the Old Testament hipper has two distinct acceptations: one "to cover", in a particular way "to cover the face" (Gen. 32, 21); "to cover" "to avert" in Is. 47, 11. Kipper refers to the action of e. on the part of the officiating priest, so that the word means: to practice e., that is, to make expiation. …
32:23
… It is famous in the Bible for the night struggle fought on its banks (v. PHANUEL) by the patriarch Jacob (v.), returning from Mesopotamia, with a mysterious figure (Yahweh or the angel of Yahweh?), who changed his name to that of "Israel" (Gen. 32:23-30; 33:17-20). It was near Mahanaim (v.) and divided Gilead into two equal parts (Josh. 12:2; Judg. 11:13-22). It marked the boundary between the Kingdom of Og (Bashan) and that of Sihon (Hesh-
32:24
No Chinese document attests the arrival of the Jews in China before 1000 A.D. Since they did not eat the sinews of animals in memory of Jacob (Gen. 32, 24-32), the Chinese called their religion "the religion of those who remove the sinews." According to a Chinese stele erected by the Jews in 1489, from as early as 1163 the city of Kaifeng …
… Sprachwissenschaft, Strasbourg 1910, p. 75], "to fight") undertaken by the patriarch (Gen. 32:24-32; the conception in Hos. 12:4 ff. is different), the name of I. is explained as: "He struggles with God." But since in theophoric names God is usually the subject, some, departing from …
32:25
… Rabbā 29) and in the Talmūd: "The angel Sammael, the impious one, is the chief of all the s." (Enoch 40:7; Deut. rabbā on 33:1); Sammael, identified with the angel with whom Jacob wrestled (Gen. 32:25-32), is held in check by Michael or Phanuel; he is the "angel of death" who tempted Eve (Targum Ier. 1 on Gen. 3:6). The chief of the kingdom of evil is Mastema (= S.) in Iubil., Damasc., …
32:28
… God changed the name of the patriarch Jacob (v.) to I. (Gen. 32:28).
32:29
… Sprachwissenschaft, Strasbourg 1910, p. 75], "to fight") undertaken by the patriarch (Gen. 32:24-32; the conception in Hos. 12:4 ff. is different), the name of I. is explained as: "He struggles with God." But since in theophoric names God is usually the subject, some, departing from Gen. 32:29, explain it as: "God fights (for him)." It should be considered, however, that the struggle takes place at night and that the mysterious wrestler wishes to be dismissed at daybreak, …
Primacy of Saint Peter and of the Roman Pontiff
… of his death (Jn. 21:18). More important, in an Eastern and Hebrew setting, was the gesture performed at their first meeting: the changing of his name (Jn. 1:42). In the only cases that Hebrew history knew, those of Abraham (Gen. 17:5) and of Jacob (Gen. 32:29), it had signified the conferral of a solemn mission. …
32:30
Phanuel (Heb. Pēnî'ēl, "Face [Appearance] of God")
… Pēnî'ēl, "Face [Appearance] of God"). - Name given to the place where Jacob wrestled with the angel (Gen. 32:30). P. was located, very probably, along the river Jabbok. …
32:32
… rabbinic literature gēnārā' "complete offering." Essential was the total combustion of the victim (with the exception of the skin, always excluded from sacrifices; according to Jewish tradition the sciatic nerve was also excluded, in memory of Jacob [cf. Gen. 32:32]; Hullin, 7, 1).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.