32:26 Then the man 4 said, “Let me go, for the dawn is breaking.” 5 “I will not let you go,” Jacob replied, 6 “unless you bless me.” 7 32:27 The man asked him, 8 “What is your name?” 9 He answered, “Jacob.” 32:28 “No longer will your name be Jacob,” the man told him, 10 “but Israel, 11 because you have fought 12 with God and with men and have prevailed.”
32:29 Then Jacob asked, “Please tell me your name.” 13 “Why 14 do you ask my name?” the man replied. 15 Then he blessed 16 Jacob 17 there. 32:30 So Jacob named the place Peniel, 18 explaining, 19 “Certainly 20 I have seen God face to face 21 and have survived.” 22
32:31 The sun rose 23 over him as he crossed over Penuel, 24 but 25 he was limping because of his hip.
1 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
2 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
3 tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.
4 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
5 tn Heb “dawn has arisen.”
6 tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
7 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
8 tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.
9 sn What is your name? The question is rhetorical, since the
10 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
11 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
12 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
13 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
14 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
15 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
16 tn The verb here means that the
17 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
18 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
19 tn The word “explaining” is supplied in the translation for stylistic reasons.
20 tn Or “because.”
21 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
22 tn Heb “and my soul [= life] has been preserved.”
sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.
23 tn Heb “shone.”
24 sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).
25 tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.