Genesis 32:17

Authorized King James Version

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And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee?

Original Language Analysis

וַיְצַ֥ו And he commanded H6680
וַיְצַ֥ו And he commanded
Strong's: H6680
Word #: 1 of 17
(intensively) to constitute, enjoin
אֶת H853
אֶת
Strong's: H853
Word #: 2 of 17
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
הָֽרִאשׁ֖וֹן the foremost H7223
הָֽרִאשׁ֖וֹן the foremost
Strong's: H7223
Word #: 3 of 17
first, in place, time or rank (as adjective or noun)
לֵאמֹ֔ר saying H559
לֵאמֹ֔ר saying
Strong's: H559
Word #: 4 of 17
to say (used with great latitude)
כִּ֣י H3588
כִּ֣י
Strong's: H3588
Word #: 5 of 17
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
יִֽפְגָּשְׁךָ֞ meeteth thee H6298
יִֽפְגָּשְׁךָ֞ meeteth thee
Strong's: H6298
Word #: 6 of 17
to come in contact with, whether by accident or violence; figuratively, to concur
עֵשָׂ֣ו When Esau H6215
עֵשָׂ֣ו When Esau
Strong's: H6215
Word #: 7 of 17
esav, a son of isaac, including his posterity
אָחִ֗י my brother H251
אָחִ֗י my brother
Strong's: H251
Word #: 8 of 17
a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance [like h0001])
וּשְׁאֵֽלְךָ֙ and asketh thee H7592
וּשְׁאֵֽלְךָ֙ and asketh thee
Strong's: H7592
Word #: 9 of 17
to inquire; by implication, to request; by extension, to demand
לֵאמֹ֔ר saying H559
לֵאמֹ֔ר saying
Strong's: H559
Word #: 10 of 17
to say (used with great latitude)
לְמִי H4310
לְמִי
Strong's: H4310
Word #: 11 of 17
who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix
אַ֙תָּה֙ H859
אַ֙תָּה֙
Strong's: H859
Word #: 12 of 17
thou and thee, or (plural) ye and you
וְאָ֣נָה H575
וְאָ֣נָה
Strong's: H575
Word #: 13 of 17
where?; hence, whither?, when?; also hither and thither
תֵלֵ֔ךְ H1980
תֵלֵ֔ךְ
Strong's: H1980
Word #: 14 of 17
to walk (in a great variety of applications, literally and figuratively)
וּלְמִ֖י H4310
וּלְמִ֖י
Strong's: H4310
Word #: 15 of 17
who? (occasionally, by a peculiar idiom, of things); also (indefinitely) whoever; often used in oblique construction with prefix or suffix
אֵ֥לֶּה H428
אֵ֥לֶּה
Strong's: H428
Word #: 16 of 17
these or those
לְפָנֶֽיךָ׃ thou and whose are these before H6440
לְפָנֶֽיךָ׃ thou and whose are these before
Strong's: H6440
Word #: 17 of 17
the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

Analysis & Commentary

And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, W... This passage belongs to the Jacob narratives which demonstrate God's sovereign election overriding human merit and the transformation of a deceiver into Israel, the father of the twelve tribes. The Jacob cycle shows how divine purposes advance through flawed individuals whom God graciously transforms.

Key themes include God's sovereign choice ("the older shall serve the younger"), the consequences of deception and family dysfunction, exile and return patterns, wrestling with God leading to blessing, and covenant renewal across generations. Jacob's character development from manipulative deceiver to mature patriarch demonstrates sanctification's lifelong process.

Theologically significant aspects include:

  1. divine election based on grace not merit (Romans 9:10-13)
  2. God's faithfulness to covenant promises despite human unfaithfulness
  3. discipline as evidence of divine love and means of transformation
  4. generational patterns of sin requiring divine intervention to break
  5. prayer and wrestling with God as legitimate expressions of faith.

Jacob's limp after wrestling God symbolizes how divine encounters leave permanent marks, transforming our approach to life and dependence on God rather than our own cunning.

Historical Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Questions for Reflection

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