Jacob Meets Esau
Genesis 33:1-20
Gen.33.1 - Details
Original Text
Morphology
- וישא: VERB,qal,impf,3,m,sg
- יעקב: NOUN,prop,m,sg,abs
- עיניו: NOUN,f,pl,suff
- וירא: VERB,qal,perf,3,m,sg
- והנה: ADV
- עשו: VERB,qal,perf,3,m,pl
- בא: VERB,qal,perf,3,m,sg
- ועמו: PREP+3,m,sg
- ארבע: NUM,card,f
- מאות: NOUN,f,pl,abs
- איש: NOUN,m,sg,abs
- ויחץ: VERB,qal,impf,3,m,sg
- את: PRT,acc
- הילדים: NOUN,m,pl,def
- על: PREP
- לאה: NOUN,f,sg,abs
- ועל: CONJ+PREP
- רחל: NOUN,f,sg,abs
- ועל: CONJ+PREP
- שתי: NUM,card,f,du
- השפחות: NOUN,f,pl,def
Parallels
- Gen.32:6-8 (structural): Same episode reported earlier: messengers announce Esau is coming with 400 men and Jacob, fearing for his household, divides his people and flocks (background for the division in 33:1).
- Gen.32:22-32 (thematic): Jacob's night preparation and wrestling with God immediately precede his encounter with Esau; both passages form a unit about fear, divine encounter, and steps taken to avert danger (division of camp, prayers, and strategies).
- Gen.24:63 (verbal): Uses the same imagery/verb of 'lifting up his eyes and seeing' (יִשָּׂא/וירא) to introduce the sighting of an approaching party, linking narrative technique and the moment of recognition/encounter.
- Gen.22:13 (verbal): Another instance of 'lifting the eyes and seeing' (Abraham sees the ram); parallels the idiom that signals a decisive visual revelation or discovery at a turning point in the patriarchal narratives.
Alternative generated candidates
- And Jacob lifted his eyes and saw, and behold, Esau was coming, and with him four hundred men; and he divided the children among Leah and Rachel and the two maidservants.
- And Jacob lifted his eyes and saw, and behold, Esau was coming, and with him four hundred men; and he divided the children among Leah and Rachel and the two maidservants.
Gen.33.2 - Details
Original Text
Morphology
- וישם: VERB,qal,perf,3,m,sg
- את: PRT,acc
- השפחות: NOUN,f,pl,def
- ואת: CONJ
- ילדיהן: NOUN,m,pl,abs,poss+3,fp
- ראשנה: ADJ,f,sg,abs
- ואת: CONJ
- לאה: NOUN,f,sg,abs
- וילדיה: CONJ+NOUN,m,pl,abs,poss+3,fs
- אחרנים: ADJ,f,sg,abs
- ואת: CONJ
- רחל: NOUN,f,sg,abs
- ואת: CONJ
- יוסף: NOUN,m,sg,abs
- אחרנים: ADJ,f,sg,abs
Parallels
- Gen.32:22-23 (structural): Jacob arranges/divides his household and possessions in preparation for meeting Esau; 33:2 continues this preparation by ordering wives and children for the encounter.
- Gen.29:31–30:24 (thematic): Narrative of the births to Leah, Rachel, Bilhah, and Zilpah — explains the household membership and the maternal hierarchy reflected in 33:2.
- Gen.46:7–15 (verbal): Listing of Jacob’s household when going to Egypt, naming Leah, Rachel, Bilhah, and Zilpah and their children in a similar order to the arrangement described in 33:2.
- Deut.21:15-17 (thematic): Law concerning the rights of the firstborn among children of two wives — thematically related to the significance of ordering children and mothers as seen in 33:2.
Alternative generated candidates
- And he placed the maidservants and their children first, and Leah and her children after, and Rachel and Joseph last.
- And he put the maidservants and their children first, and Leah and her children after, and Rachel and Joseph last.
Gen.33.3 - Details
Original Text
Morphology
- והוא: CONJ+PRON,3,m,sg
- עבר: NOUN,m,sg,abs
- לפניהם: PREP,3,m,pl
- וישתחו: VERB,qal,impf,3,m,pl
- ארצה: NOUN,f,sg,abs
- שבע: NUM,card
- פעמים: NOUN,m,du,abs
- עד: PREP
- גשתו: VERB,qal,perf,3,m,sg
- עד: PREP
- אחיו: NOUN,3,m,sg,abs
Parallels
- Gen.42.6 (verbal): Uses the same language of prostration — brothers 'bowed down themselves before him with their faces to the earth' — a close verbal parallel of submission by bowing.
- Gen.24.26-27 (thematic): Abraham's servant 'fell upon his face' and bowed in gratitude/worship; parallels the cultural use of prostration to express humility, thanks, or reverence.
- Ruth 2:10 (verbal): Ruth 'fell on her face, and bowed herself to the ground' — similar phrasing and function (humble reverence before a superior/benefactor).
- Ps.95:6 (thematic): Invites worshippers to 'bow down' before the LORD; connects the act of bowing with recognition of authority and worship, a wider theological motif behind Jacob's prostration.
- Isa.45:23 (thematic): Proclaims that 'every knee shall bow' — uses bowing as a metaphor for universal submission and acknowledgment of supremacy, echoing the meaning of Jacob's repeated bows.
Alternative generated candidates
- And he himself passed on before them and bowed himself to the ground seven times, until he drew near to his brother.
- And he himself passed on before them and bowed himself to the ground seven times, until he drew near to his brother.
Gen.33.4 - Details
Original Text
Morphology
- וירץ: VERB,qal,impf,3,m,sg
- עשו: VERB,qal,perf,3,m,pl
- לקראתו: PREP+NOUN,f,sg,abs+PRON,3,m
- ויחבקהו: VERB,qal,impf,3,m,sg
- ויפל: VERB,qal,impf,3,m,sg
- על: PREP
- צוארו: NOUN,m,sg,abs+3,m,sg
- וישקהו: VERB,qal,impf,3,m,sg
- ויבכו: VERB,qal,impf,3,m,pl
Parallels
- Gen.45:14-15 (verbal): Joseph embraces Benjamin; language mirrors Gen 33:4 — they fall on each other's necks, kiss, and weep, highlighting reconciliation among brothers.
- Gen.46:29 (verbal): Joseph meets Israel (Jacob) and 'fell on his neck, and wept' — a near-verbal parallel of the physical embrace and weeping at a family reunion.
- Luke 15:20 (verbal): The father of the prodigal 'ran, and fell on his neck, and kissed him' — similar verbs (ran, embraced, kissed) and theme of unexpected reconciliation.
- Gen.29:11 (thematic): Jacob 'kissed Rachel, and lifted up his voice, and wept' — intimate greeting with a kiss and tears, paralleling the emotional reunion motif in Gen 33:4.
Alternative generated candidates
- And Esau ran to meet him and embraced him and fell upon his neck and kissed him, and they wept.
- And Esau ran to meet him and embraced him and fell upon his neck and kissed him, and they wept.
Gen.33.5 - Details
Original Text
Morphology
- וישא: VERB,qal,impf,3,m,sg
- את: PRT,acc
- עיניו: NOUN,f,pl,suff
- וירא: VERB,qal,perf,3,m,sg
- את: PRT,acc
- הנשים: NOUN,f,pl,def
- ואת: CONJ
- הילדים: NOUN,m,pl,def
- ויאמר: VERB,qal,perf,3,m,sg
- מי: PRON,interr,sg
- אלה: DEM,pl,abs
- לך: PRON,2,m,sg
- ויאמר: VERB,qal,perf,3,m,sg
- הילדים: NOUN,m,pl,def
- אשר: PRON,rel
- חנן: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
- את: PRT,acc
- עבדך: NOUN,m,sg,abs,2,ms
Parallels
- Psalm 127:3 (thematic): States that children are a heritage/gift from the LORD, echoing Jacob’s language that the children were given to him by God.
- 1 Samuel 1:27 (thematic): Hannah explicitly credits the LORD with giving her a son (‘the LORD hath given me my petition’), paralleling Jacob’s attribution of his children to God’s gracious action.
- Genesis 30:22–24 (verbal): Narrative where Rachel bears Joseph and the birth is described as God’s act (‘God remembered Rachel’/‘God has given me’), using similar wording of children being given by God.
- Genesis 33:2 (structural): Immediate contextual parallel: earlier in the same scene Jacob arranges the women and children (forefront/back), which prepares Esau’s question in 33:5 about who the people are.
- Psalm 113:9 (thematic): Speaks of God making the barren woman a joyful mother and establishing the lonely in families—theological parallel emphasizing children as God’s gracious provision.
Alternative generated candidates
- And he lifted his eyes and saw the women and the children and said, Who are these to you? And he said, The children whom God has graciously given your servant.
- And he lifted his eyes and saw the women and the children and said, Who are these with you? And he said, The children whom God has graciously given your servant.
Gen.33.6 - Details
Original Text
Morphology
- ותגשן: VERB,qal,imperfect,3,f,pl
- השפחות: NOUN,f,pl,def
- הנה: PART
- וילדיהן: CONJ+NOUN,m,pl,poss
- ותשתחוין: VERB,hitpael,imperfect,3,f,pl
Parallels
- Gen.33.3 (structural): Same encounter — Jacob and his party bow as part of the greeting; Jacob “bowed himself... seven times,” paralleling the servants’ prostration as part of the reconciliatory scene.
- Gen.33.4 (structural): Immediate contrast within the same scene — while the handmaids and children bow, Esau runs, embraces, and kisses Jacob, showing different responses to the reunion.
- Gen.42.6 (verbal): Brothers bowing to a superior: when Judah and his brothers stand before Joseph they “bowed down” with faces to the ground — same gesture of prostration and submission (verbal and thematic parallel).
- Gen.18.2-3 (thematic): Abraham runs to meet visitors and bows to the ground — similar use of bowing as a conventional gesture of greeting, respect, and hospitality in patriarchal narratives.
- 1 Sam.25.23-24 (thematic): Abigail falls on her face and bows before David to avert his wrath — another instance where prostration expresses deference, petition, or reconciliation.
Alternative generated candidates
- Then the maidservants drew near, they and their children, and they bowed down.
- Then the maidservants drew near, they and their children, and they bowed down.
Gen.33.7 - Details
Original Text
Morphology
- ותגש: VERB,qal,impf,3,f,sg
- גם: ADV
- לאה: NOUN,f,sg,abs
- וילדיה: NOUN,m,pl,poss
- וישתחוו: VERB,qal,impf,3,m,pl
- ואחר: CONJ
- נגש: VERB,qal,perf,3,m,sg
- יוסף: NOUN,m,sg,abs
- ורחל: CONJ+PROPN,f,sg
- וישתחוו: VERB,qal,impf,3,m,pl
Parallels
- Gen.33.3 (verbal): Same encounter scene — Jacob repeatedly bows (seven times) to Esau; both verses record prostration as a sign of humility and reconciliation.
- Gen.33.8–10 (structural): Immediate literary continuation of the same meeting: after the families bow, Jacob speaks and offers gifts and Esau accepts — provides context and outcome for the bowing in v.7.
- Gen.42.6 (thematic): Joseph’s brothers bow before him when they come to Egypt; parallels the motif of family members prostrating before a once-absent brother who now stands in a new social/political position.
- Gen.50.18–21 (thematic): After Jacob’s death Joseph’s brothers fall down and plead for mercy; like Gen 33:7 this scene links bowing with reconciliation, forgiveness, and shifting family power dynamics.
- Gen.46.29–30 (thematic): Jacob’s emotional reunion with Joseph in Goshen (embrace and weeping) parallels the family reunion theme here — different physical gestures (bowing vs. embrace) but same restoration of familial relationship.
Alternative generated candidates
- And Leah too drew near with her children, and they bowed down; and afterward Joseph and Rachel drew near, and they bowed down.
- And Leah also drew near with her children, and they bowed down; and afterward Joseph and Rachel drew near, and they bowed down.
Gen.33.8 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- מי: PRON,interr,sg
- לך: PRON,2,m,sg
- כל: DET
- המחנה: NOUN,m,sg,def
- הזה: DEM,m,sg
- אשר: PRON,rel
- פגשתי: VERB,qal,perf,1,com,sg
- ויאמר: VERB,qal,perf,3,m,sg
- למצא: PREP,VERB,qal,inf
- חן: NOUN,f,sg,abs
- בעיני: PREP+NOUN,f,pl,abs
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- Genesis 33:11 (verbal): Immediate verbal parallel within the same scene — Jacob again uses the formula “if I have found favor in thy sight” when offering a present to Esau, echoing the language of Gen 33:8.
- Genesis 32:4–5 (structural): Earlier part of the same negotiation narrative: Jacob sends messengers and a conciliatory message/gifts to Esau, preparing the same strategy of appeasement and seeking favor that appears in Gen 33:8.
- Exodus 33:12–13 (verbal): Moses uses the same idiom “have I found favour in thy sight?” when petitioning God, showing the formulaic use of ‘find favor in the sight of…’ in petitionary and conciliatory speech.
- Ruth 2:10 (verbal): Ruth’s words to Boaz—‘why have I found favor in thine eyes?’—use the same language of finding human favor, paralleling Jacob’s attempt to secure benevolence from Esau.
- Luke 1:30 (allusion): Gabriel’s declaration to Mary that she has ‘found favour with God’ reflects the same theological/linguistic motif (finding favour/grace in someone’s sight) applied in a divine-human context rather than a human-to-human conciliatory plea.
Alternative generated candidates
- And he said, What do you mean by all this camp that I met? And he said, To find favor in the eyes of my lord.
- And he said, What is all this camp of yours that I met? And he said, To find favor in the eyes of my lord.
Gen.33.9 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- עשו: VERB,qal,perf,3,m,pl
- יש: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- רב: ADJ,m,sg
- אחי: NOUN,m,pl,suff
- יהי: VERB,qal,juss,3,m,sg
- לך: PRON,2,m,sg
- אשר: PRON,rel
- לך: PRON,2,m,sg
Parallels
- Genesis 33:11 (verbal): Jacob's immediate reply uses similar language of sufficiency ('I have all' / 'יש לי רב'), creating a verbal parallel in which both brothers express they already have enough in the exchange of gifts.
- Genesis 32:13–21 (structural): Jacob's preparation and sending of gifts to Esau to appease him provides the narrative background for Esau's response in 33:9; the gift-offering motif is structurally continuous.
- Genesis 33:4 (structural): Esau's running to meet and embracing Jacob sets the reconciliatory tone that makes his refusal of gifts in 33:9 an expression of genuine goodwill rather than hostility.
- Genesis 45:4–15 (thematic): Joseph's revelation and reconciliation with his brothers parallels the theme of sibling reconciliation after rivalry and deception, emphasizing forgiveness and restoration in both settings.
Alternative generated candidates
- And Esau said, I have plenty, my brother; let what is yours be yours.
- And Esau said, I have much, my brother; let what is yours be yours.
Gen.33.10 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- יעקב: NOUN,prop,m,sg,abs
- אל: NEG
- נא: PART
- אם: CONJ
- נא: PART
- מצאתי: VERB,qal,perf,1,sg
- חן: NOUN,f,sg,abs
- בעיניך: PREP+NOUN,f,pl,const,2,ms
- ולקחת: VERB,qal,impf,2,m,sg
- מנחתי: NOUN,f,sg,abs+1ms
- מידי: PREP+PRON,1,sg
- כי: CONJ
- על: PREP
- כן: ADV
- ראיתי: VERB,qal,perf,1,_,sg
- פניך: NOUN,f,pl,abs+PRON,2,m,sg
- כראת: VERB,qal,perf,3,m,sg
- פני: NOUN,m,sg,cons
- אלהים: NOUN,m,pl,abs
- ותרצני: VERB,qal,imperf,2,m,sg+1ms
Parallels
- Gen.32.30 (verbal): Jacob's earlier claim after wrestling: 'I have seen God face to face' — direct verbal parallel to 'I have seen your face as seeing the face of God.'
- Exod.33.11 (structural): 'The LORD spoke to Moses face to face, as a man speaks to his friend' — similar 'face to face' language framing intimate encounter and favor from God.
- Exod.33.20 (thematic): God's declaration 'you cannot see my face, for man shall not see me and live' provides a theological contrast to Jacob's claim of seeing God's face and surviving.
- Gen.6.8 (verbal): 'Noah found favor in the eyes of the LORD' — parallels the wording and theme of 'if I have found favor in your sight,' linking divine/human acceptance language.
Alternative generated candidates
- And Jacob said, No, please, if now I have found favor in your eyes, then take my gift from my hand, for therefore I have seen your face as one sees the face of God, and you have accepted me.
- And Jacob said, No, please; if now I have found favor in your eyes, then take my gift from my hand, for therefore I have seen your face as one sees the face of God, and you have accepted me.
Gen.33.11 - Details
Original Text
Morphology
- קח: VERB,qal,impv,2,m,sg
- נא: PART
- את: PRT,acc
- ברכתי: VERB,qal,perf,1,_,sg
- אשר: PRON,rel
- הבאת: VERB,hifil,perf,2,m,sg
- לך: PRON,2,m,sg
- כי: CONJ
- חנני: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
- וכי: CONJ
- יש: VERB,qal,impf,3,m,sg
- לי: PREP+PRON,1,sg
- כל: DET
- ויפצר: VERB,qal,impf,3,m,sg
- בו: PREP+PRON,3,m,sg
- ויקח: VERB,qal,impf,3,m,sg
Parallels
- Gen.32.10 (verbal): Jacob elsewhere uses similar language of God's favor and provision in recounting his dependent, grateful posture—'the Lord hath dealt bountifully with me' parallels 'because God has favored me.'
- Gen.33.9 (structural): Immediate narrative parallel: Esau's reply ('I have enough; keep what is yours') echoes and contrasts Jacob's insistence that Esau accept the blessing because Jacob already has enough.
- Ps.23.1 (thematic): The motif of divine providence and resulting sufficiency ('The LORD is my shepherd; I shall not want') parallels Jacob's claim that God has favored him so he has enough.
- 2 Cor.9.8 (thematic): Paul links God's grace with sufficiency ('God is able to make all grace abound toward you... that you may have all sufficiency'), echoing the connection in Gen 33:11 between divine favor and having enough.
- Phil.4.11-12 (thematic): Paul's teaching about learned contentment in all circumstances ('I have learned to be content... whether plenty or want') resonates with Jacob's declaration that, because God has dealt kindly with him, he already has enough.
Alternative generated candidates
- Please take my blessing that has been brought to you, for God has been gracious to me and because I have everything. And he urged him, and he took it.
- Please take my blessing that has been brought to you, for God has been gracious to me, and indeed I have everything. And he urged him, and he took.
Gen.33.12 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- נסעה: VERB,qal,imprf,1,_,pl
- ונלכה: VERB,qal,imprf,1,_,pl
- ואלכה: VERB,qal,impf,1,_,sg
- לנגדך: PREP
Parallels
- Ruth 1:16 (thematic): Both passages use the image of accompanying another on a journey as an expression of relationship and commitment — Jacob offers to go before Esau; Ruth vows to go where Naomi goes.
- Deuteronomy 31:8 (verbal): Uses the same 'go before you' language — there the LORD promises to 'go before' Israel as leader; in Genesis Jacob offers himself as the one who will go before Esau.
- Exodus 33:14 (verbal): Similar terminology of accompanying guidance ('My presence shall go with thee' / 'I will go before you') — both texts frame travel in terms of one party going with or before another for protection or presence.
- Matthew 18:15 (thematic): Both concern personal reconciliation between estranged parties: Jacob initiates a conciliatory movement toward Esau; Jesus prescribes personal steps to seek reconciliation with a brother.
Alternative generated candidates
- And he said, Let us set out and go, and I will go ahead of you.
- And he said, Let us set out and go, and I will go before you.
Gen.33.13 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- אדני: NOUN,m,sg,abs,1,sg
- ידע: VERB,qal,perf,3,m,sg
- כי: CONJ
- הילדים: NOUN,m,pl,def
- רכים: ADJ,m,pl,abs
- והצאן: NOUN,m,pl,def
- והבקר: CONJ+NOUN,m,sg,def
- עלות: NOUN,f,sg,cons
- עלי: PREP+PRON,1,sg
- ודפקום: CONJ+VERB,qal,perf,3,m,pl
- יום: NOUN,m,sg,abs
- אחד: NUM,card,m,sg
- ומתו: CONJ+VERB,qal,imperf,3,_,pl
- כל: DET
- הצאן: NOUN,m,sg,def
Parallels
- Gen.32:7-8 (structural): Jacob's earlier fear of meeting Esau and his decision to divide his people, flocks and herds into separate groups — the same concern for protecting children and livestock that motivates his cautious approach in 33:13.
- Gen.33:11-15 (structural): Immediate narrative context: Esau's refusal of Jacob's gifts (v.11) and Jacob's subsequent movements (vv.14–15) show how Jacob's claim about 'tender children' and vulnerable flocks shapes the parties' interaction and travel plans.
- Deut.22:6-7 (thematic): Law about not taking a mother bird with the young (or returning the young to the mother): reflects biblical concern for the welfare of young animals and the principle of protecting offspring, echoing Jacob's appeal to Esau to go slowly because the young are vulnerable.
- 1 Sam.17:34-37 (thematic): David's account of protecting his father's sheep from predators emphasizes the vulnerability of flocks and the shepherd's duty to care for them — a parallel concern with Jacob's worry that driving the animals hard will kill the young.
Alternative generated candidates
- But he said to him, My lord knows that the children are tender, and the flocks and the herds that are nursing are with me; and if they drive them hard for one day, all the flock will die.
- And he said to him, My lord knows that the children are tender, and the flocks and the herds that are nursing are upon me; and if they are driven hard one day, all the flock will die.
Gen.33.14 - Details
Original Text
Morphology
- יעבר: VERB,qal,impf,3,m,sg
- נא: PART
- אדני: NOUN,m,sg,abs,1,sg
- לפני: PREP
- עבדו: NOUN,m,sg,abs+3,m,sg
- ואני: PRON,1,sg
- אתנהלה: VERB,hith,impf,1,c,sg
- לאטי: ADV
- לרגל: PREP
- המלאכה: NOUN,f,sg,def
- אשר: PRON,rel
- לפני: PREP
- ולרגל: CONJ+PREP
- הילדים: NOUN,m,pl,def
- עד: PREP
- אשר: PRON,rel
- אבא: VERB,qal,impf,1,c,sg
- אל: NEG
- אדני: NOUN,m,sg,abs,1,sg
- שעירה: NOUN,f,sg,abs
Parallels
- Genesis 32:7-8 (structural): Same episode: Jacob divides his household and sends them ahead out of fear of Esau. Gen.33:14 continues that conciliatory, precautionary strategy (sending/going ahead, pacing with flocks and children).
- Numbers 20:14-21 (thematic): Moses requests peaceful passage through Edom, offering to keep to the king's road; both passages concern seeking peaceful transit and deference to a neighboring people (contrast: Edom refuses; Esau accepts Jacob's approach).
- Romans 12:18 (thematic): "If possible, so far as it depends on you, live peaceably with all." Jacob's offer to go slowly and yield precedence exemplifies personal concession to secure peace, matching this New Testament ethic of doing what one can to live peaceably.
- Matthew 5:9 (thematic): "Blessed are the peacemakers." Jacob's deliberate humility and deference toward Esau is an act of peacemaking—seeking reconciliation by accommodating the other.
Alternative generated candidates
- Please let my lord pass on before his servant, and I will lead on at my slow pace, at the pace of the livestock that are before me and at the pace of the children, until I come to my lord, to Seir.
- Let my lord, I pray, pass on before his servant, and I will lead on slowly at the pace of the work that is before me and at the pace of the children, until I come to my lord at Seir.
Gen.33.15 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- עשו: VERB,qal,perf,3,m,pl
- אציגה: VERB,qal,impf,1,m,sg
- נא: PART
- עמך: NOUN,m,sg,suff-2m
- מן: PREP
- העם: NOUN,m,sg,def
- אשר: PRON,rel
- אתי: PRON,1,sg
- ויאמר: VERB,qal,perf,3,m,sg
- למה: ADV
- זה: PRON,dem,m,sg
- אמצא: VERB,qal,impf,1,_,sg
- חן: NOUN,f,sg,abs
- בעיני: PREP+NOUN,f,pl,abs
- אדני: NOUN,m,sg,abs,1,sg
Parallels
- Gen.33.11 (structural): Immediate context: Jacob refuses Esau’s offers/gifts shortly after Esau proposes leaving some of his people with Jacob—continues the reconciliation exchange.
- Gen.32.21 (thematic): Earlier in the same episode Jacob sends gifts to Esau and arranges his household to placate him; both verses show strategies for securing peace with Esau (gifts, people).
- Ruth 2:10 (verbal): Ruth uses the same phrase 'למה זה אמצא חן בעיניך' (Why have I found favor in your eyes?)—verbal and thematic parallel: humble plea for favor/acceptance.
- Exod.33:13 (verbal): Moses asks God 'מצאתי חן בעיניך?' (that I may find favor in your sight); same language of seeking favor, highlighting the idiom’s use for requesting goodwill.
- Gen.6:8 (verbal): Noah 'מצא חן בעיני ה'' (found favor in the eyes of the LORD); a terse verbal parallel showing the biblical motif of 'finding favor' as divine or human acceptance.
Alternative generated candidates
- And Esau said, Let me now leave with you some of the people who are with me. And he said, Why this? Let me find favor in the eyes of my lord.
- And Esau said, Let me, I pray, leave with you some of the people who are with me. And he said, Why this? Let me find favor in the eyes of my lord.
Gen.33.16 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- ביום: PREP
- ההוא: DEM,ms,sg
- עשו: VERB,qal,perf,3,m,pl
- לדרכו: PREP+NOUN,f,sg,abs+PRON,3,m,sg
- שעירה: NOUN,prop,f,sg,abs
Parallels
- Gen.32:3-5 (verbal): Jacob sends messengers to Esau 'in the land of Seir'—an earlier mention of Esau's residence in Seir that sets the scene for 33:16.
- Gen.33:14-17 (structural): Immediate narrative context: Jacob and Esau separate; Esau departs for Seir while Jacob journeys to Succoth—parallel movements in the same episode.
- Gen.36:6-8 (verbal): A later summary stating Esau 'went to a country away from his brother Jacob' and 'dwelt in Mount Seir,' echoing Gen 33:16's report of Esau returning to Seir.
- Deut.2:4-5 (thematic): God commands Israel to treat Seir as the possession of Esau (Edom) and to avoid conflict there—connects Seir explicitly with Esau's domain mentioned in Gen 33:16.
Alternative generated candidates
- So Esau returned that day on his way to Seir.
- So Esau returned that day on his way to Seir.
Gen.33.17 - Details
Original Text
Morphology
- ויעקב: NOUN,m,sg,abs
- נסע: VERB,qal,perf,3,m,sg
- סכתה: NOUN,f,sg,abs
- ויבן: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- בית: NOUN,m,sg,abs
- ולמקנהו: NOUN,m,sg,abs+3ms
- עשה: VERB,qal,perf,3,m,sg
- סכת: NOUN,f,sg,abs
- על: PREP
- כן: ADV
- קרא: VERB,qal,perf,3,m,sg
- שם: ADV
- המקום: NOUN,m,sg,def
- סכות: NOUN,f,pl,abs
Parallels
- Gen 33:18-20 (structural): Immediate continuation of the same episode: Jacob moves from Sukkot to Shechem, buys land and builds an altar—shows the same narrative pattern of settling, constructing, and place-naming.
- Gen 35:1-7 (thematic): Later in Jacob’s life he is commanded to go to Bethel, purify his household, and build an altar; parallels the motif of establishing a dwelling/household site and dedicating it by building and naming.
- Gen 12:8 (thematic): Abram pitches his tent and builds an altar at Bethel (and calls on the LORD’s name); parallels patriarchal practice of encamping, constructing religious/household installations, and marking places.
- Gen 26:25 (thematic): Isaac builds an altar at Beersheba and calls on the LORD’s name—another patriarchal instance of building and dedicating a site, comparable to Jacob’s erection of booths and naming Sukkot.
- Lev 23:39-43 (verbal): Uses the same Hebrew noun סֻכּוֹת (sukkot, 'booths/booths') in the festival of Booths; connects Jacob’s place-name Sukkot to the broader semantic field of temporary shelters/booths.
Alternative generated candidates
- But Jacob journeyed to Succoth and built himself a house, and for his livestock he made booths; therefore he called the name of the place Succoth.
- And Jacob journeyed to Succoth, and he built himself a house, and for his livestock he made booths; therefore he called the name of the place Succoth.
Gen.33.18 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- יעקב: NOUN,prop,m,sg,abs
- שלם: NOUN,prop,m,sg
- עיר: NOUN,f,sg,abs
- שכם: NOUN,prop,m,sg
- אשר: PRON,rel
- בארץ: PREP+NOUN,f,sg,def
- כנען: NOUN,m,sg,abs
- בבאו: PREP+VERB,qal,impf,3,m,sg
- מפדן: PREP+NOUN,m,sg,abs
- ארם: NOUN,m,sg,abs
- ויחן: VERB,qal,imperfect,3,m,sg
- את: PRT,acc
- פני: NOUN,m,sg,cons
- העיר: NOUN,f,sg,def
Parallels
- Gen.12:6-7 (verbal): Abram also comes to Shechem early in the patriarchal narratives; both verses mark an arrival at Shechem and the establishment of the patriarchs in the land of Canaan (theophany/land promise follows in Gen 12).
- Gen.34:1-31 (structural): The episode of Dinah and the subsequent violence by Simeon and Levi takes place after Genesis 33’s encampment at Shechem — a direct narrative continuation tied to Jacob’s presence there.
- Gen.35:1-5 (structural): Jacob is later commanded to move from the region (purge household, go to Bethel) and departs from the Shechem area; these verses continue the theme of patriarchal movement within Canaan and covenant obedience.
- Josh.24:32 (thematic): Joseph’s bones are buried at Shechem, underlining Shechem’s continuing role as an ancestral and cultic locus for Jacob’s family and Israel’s memory of the patriarchs.
- Judg.9:1-6 (thematic): Shechem functions as a political and tribal assembly center in the Abimelech story, reflecting the city’s recurring importance in Israel’s social and political life after Jacob’s arrival.
Alternative generated candidates
- And Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and he encamped before the city.
- And Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and he camped before the city.
Gen.33.19 - Details
Original Text
Morphology
- ויקן: VERB,qal,impf,3,m,sg
- את: PRT,acc
- חלקת: NOUN,f,sg,cons
- השדה: NOUN,m,sg,def
- אשר: PRON,rel
- נטה: VERB,qal,perf,3,m,sg
- שם: ADV
- אהלו: NOUN,m,sg,construct+3,m,suf
- מיד: PREP
- בני: NOUN,m,pl,construct
- חמור: PNOUN,m,sg
- אבי: NOUN,m,sg,cons
- שכם: PNOUN,m,sg
- במאה: PREP+NUM,card,sg,f
- קשיטה: NOUN,f,sg,abs
Parallels
- Genesis 23:16 (thematic): Abraham's purchase of the field and cave of Machpelah — parallels Jacob's purchase of a parcel of land from local inhabitants for a set price (land bought rather than seized).
- Joshua 24:32 (quotation): Explicitly cites the parcel Jacob bought at Shechem as the place where Joseph's bones were buried, directly referring back to Jacob's purchase in Gen 33:19.
- Genesis 34:2 (structural): The narrative immediately following Gen 33 involves Shechem son of Hamor and the town of Shechem — same people/place (sons of Hamor) connected to the land Jacob bought.
- Genesis 48:22 (allusion): Jacob's later claim about taking land from the Amorite (’I took it out of the hand of the Amorite’) recalls different modes of land acquisition and Israelite possession, thematically relating to Jacob's earlier purchase.
Alternative generated candidates
- And he purchased the parcel of the field where he had pitched his tent from the hand of the sons of Hamor, the father of Shechem, for a hundred pieces of money.
- And he bought the parcel of the field where he had pitched his tent from the hand of the sons of Hamor, the father of Shechem, for a hundred pieces of money.
Gen.33.20 - Details
Original Text
Morphology
- ויצב: VERB,qal,wayyiqtol,3,m,sg
- שם: ADV
- מזבח: NOUN,m,sg,abs
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- לו: PRON,3,m,sg
- אל: NEG
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
Parallels
- Gen.12:6-7 (verbal): Abram builds an altar to YHWH at Shechem — same action (altar-building) and same location, linking patriarchal cultic practice to Jacob's act.
- Gen.28:18-19 (structural): Jacob erects a pillar/stone and names the place Bethel after a divine encounter — parallel ritual of setting up a monument and naming a site in relation to God.
- Gen.31:45-52 (thematic): Jacob and Laban set up a heap of stones as a witness and give it names (Galeed/Jegar-sahadutha/Mizpah) — similar practice of erecting a marker and assigning a theologically significant name.
- Exod.17:15 (verbal): Moses builds an altar and names it 'YHWH-nissi' after divine help in battle — direct verbal parallel of building an altar and naming it to commemorate God's role.
- 1 Sam.7:12 (thematic): Samuel sets up a stone and names it Ebenezer ('Thus far the LORD has helped us') — analogous commemorative monument and naming that acknowledges God's assistance.
Alternative generated candidates
- And there he set up an altar and called it El, the God of Israel.
- And he set up there an altar and called it El, the God of Israel.
And Jacob lifted his eyes and saw, and behold, Esau was coming, and with him four hundred men. And he divided the children among Leah and Rachel and the two maidservants. And he put the maidservants and their children first, and Leah and her children after, and Rachel and Joseph last. And he himself passed on before them and bowed himself to the ground seven times, until he drew near to his brother. And Esau ran to meet him and embraced him and fell upon his neck and kissed him, and they wept. And he lifted up his eyes and saw the women and the children and said, Who are these to you? And he said, The children whom God has graciously given your servant. And the maidservants drew near, they and their children, and they bowed. And Leah also drew near with her children, and they bowed; and afterward Joseph and Rachel drew near, and they bowed. And he said, What do you mean by all this camp that I met? And he said, To find favor in the eyes of my lord. And Esau said, I have abundance, my brother; let what is yours be yours. And Jacob said, No, please; if now I have found favor in your eyes, then take my gift from my hand, for therefore I have seen your face as one sees the face of God, and you have received me.
Please take my blessing that has been brought to you, because God has been gracious to me and because I have everything. And he urged him, and he took it. And he said, Let us set out and go, and I will go before you. And he said to him, My lord knows that the children are tender, and the flocks and the cattle that are nursing are with me; and if they overdrive them for one day, all the flock will die.
Please let my lord pass on before his servant, and I will move on at my slow pace, at the pace of the work that is before me and at the pace of the children, until I come to my lord at Seir. And Esau said, Let me now leave with you some of the people who are with me. And he said, Why this? Let me find favor in the eyes of my lord. And Esau returned that day on his way to Seir. And Jacob journeyed to Succoth and built himself a house, and for his livestock he made booths; therefore he called the name of the place Succoth. And Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and he camped before the city. And he bought the parcel of the field where he had pitched his tent from the hand of the sons of Hamor, father of Shechem, for a hundred kesitahs. And he set up there an altar and called it El, the God of Israel.