32:1 angels of God This exact phrase occurs elsewhere only in 28:12—also in connection with Jacob. Spiritual messengers from God, like those Jacob earlier witnessed, now meet him in a tumultuous time. Compare 35:7.

32:2 This is the camp of God This phrase seems to have both military and residential connotations (1 Chr 12:22; compare Judg 18:12).

Mahanaim The Hebrew word used here, machanayim, is plural and means “two camps.” It is unclear why Jacob did not choose to use a singular form when naming this place; Jacob uses a singular form of the same word (machaneh in Hebrew, meaning “camp”) in his explanation of the name. The plural form could indicate that Jacob is referencing the meeting of his camp and God’s camp (where the angels of God are), or even referencing three different camps: his own, God’s, and Esau’s. Jacob could have seen Esau’s camp by this point or knew it was nearby. The specific site of this location is unknown.

32:3 Jacob sent messengers The Hebrew phrase used here could refer to a past action—indicating that Jacob had already sent messengers ahead. Jacob could also be very close to Esau’s camp, even within visible distance; he may also just know it is nearby (compare note on Gen 32:2).

to the land of Seir, the territory of Edom The land of Esau’s descendants (see 25:30).

32:4 Laban Rebekah’s brother, and the father of Jacob’s wives Leah and Rachel. See 24:29.

32:5 cattle, male donkeys, flocks, and male and female slaves This listing is probably intended as a hint to Esau that Jacob has wealth to share. This is likely Jacob’s way of saying he intends to compensate for Esau’s loss of wealth many years ago when he took Esau’s birthright (25:31–34; 27:36; compare v. 20).

32:6 four hundred men If other references to this number of men are analogous (1 Sam 22:2; 25:13; 30:10, 17), 400 appears to have been the normal size of a militia.

32:7 that were with him In response to the number of men (Gen 32:6), Jacob divides his property into two camps. Anticipating hostility from Esau, he hopes to save a portion of his possessions. Given Esau’s hatred for Jacob 20 years earlier (the last time the two brothers saw each other), Jacob’s fears are realistic (25:31–34; 27:36–45).

32:12 Now you yourself said Jacob reminds God of the promises God made to him at Bethel (28:13–15). If Esau destroys Jacob and his family as Jacob fears, then God will have broken His promise.

32:13 a gift The Hebrew word here, minchah, is often used of something given to a friend. Minchah is also used in contexts where a subordinate owes tribute payment to a superior (2 Sam 8:2, 6; see 1 Kgs 4:21 and note). Since Esau receives no explanation for the gift other than that it comes from Jacob, he may interpret it as he wishes. Jacob hopes it will pacify Esau’s anger (Gen 32:20). The present totals 550 animals.

32:16 put some distance between herds Jacob hopes that by staggering the gift, he may overwhelm his brother with his generosity.

32:20 Let me appease him The Hebrew word used here, kaphar—which may be literally rendered as “to cover over” (6:14)—is often used in the ot to describe atonement—the covering over of sin (see Lev 4:20 and note; Isa 6:7 and note).

Atonement

32:22 his eleven children Jacob’s daughter Dinah is not mentioned for literary reasons (30:21). Only the main characters in the narratives that follow are noted—particularly the sons of Jacob, who are the eponymous (or name-giving) ancestors of the 12 tribes of Israel, once Jacob’s name is changed (vv. 27–28).

32:24 a man This man is a divine being in physical, bodily form (vv. 28, 30; compare ch. 18). In Hos 12:3–4, the man who visits Jacob is called an angel, but then it is said that Jacob met God at Bethel—this is because the identity of the angel of God (or angel of Yahweh) and Yahweh Himself are sometimes blurred. See note on Gen 21:17.

wrestled The Hebrew word used here, ‘avaq, sounds like Jacob’s name (ya’aqob in Hebrew). In addition to being wordplay on Jacob’s name, there is wordplay here with the place of the scene, the Jabbok (yabboq in Hebrew; v. 22). Compare note on 25:26; note on 27:36; note on v. 28.

32:25 he could not prevail against him Jacob is quite strong, as he was able to roll away the stone at the well when he arrived in Haran (29:10).

32:26 you bless me Jacob’s request for a blessing suggests that he recognizes that his combatant is neither an ordinary man nor out to destroy him. Though not specifically affirmed in the text, there are indications that the man was Yahweh embodied (compare note on v. 24).

32:28 name shall no longer be called Jacob, but Israel Jacob’s name must be changed due to its association with his misdeeds (see note on Gen 25:26; note on 27:36). Here, the reasoning for the name Israel (yisra'el, in Hebrew) is the verbal phrase “you have striven with (or struggled with) God.” This suggests the name derives from the Hebrew verb sarah, meaning “to struggle,” “to strive,” or “to fight.” The name yisra’el itself could mean “God will struggle,” “May God struggle” or “God fights,” suggesting that the meaning given here is wordplay.

Symbolic Names of People in Hebrew Table

32:29 Why do you ask this—for my name Jacob may make this request because he wishes to honor the one he has wrestled with (compare Judg 13:17–18), or because of the ancient Near Eastern belief that knowing a spiritual being’s name gave a person the ability to evoke the power of that being (compare Exod 20:7; Luke 10:17). Similarly, the man asks Jacob his name before blessing him—indicating that the usage of a name was necessary for a blessing to be given.

32:30 Peniel This name in Hebrew (penu'el) means “face of God”—hence the explanation that follows. The place Peniel is mentioned elsewhere in the ot (e.g., Judg 8:8–9).

I have seen God face to face The word used for “God” here is elohim. The word can refer to God Himself or, more generally, to a divine being.

32:31 Penuel See note on v. 30.

32:32 the sinew of the sciatic nerve Jewish tradition associates this with the sciatic nerve. In refraining from eating this part of an animal, Israelites were reminded of Jacob’s name change and God’s blessing on Israel. This tradition is only noted here in the ot.