TRV
Translation
King James Version
And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
Complete Jewish Bible
He turned them over to his servants, every drove by itself, and said to his servants, "Cross over in front of me, and keep a space between each drove and the next
Berean Standard Bible
He entrusted them to his servants in separate herds and told them, “Go on ahead of me, and keep some distance between the herds.”
American Standard Version
And he delivered them into the hand of his servants, every drove by itself, and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
World English Bible Messianic
He delivered them into the hands of his servants, every herd by itself, and said to his servants, “Pass over before me, and put a space between herd and herd.”
Geneva Bible (1599)
So he deliuered them into the hande of his seruants, euery droue by themselues, and saide vnto his seruants, Passe before me, and put a space betweene droue and droue.
Young's Literal Translation
and he giveth into the hand of his servants, every drove by itself, and saith unto his servants, `Pass over before me, and a space ye do put between drove and drove.'
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Commentary on Genesis 32 verses 13–23
13 ¶ And he lodged there that same night; and took of that which came to his hand a present for Esau his brother;
14 Two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams,
15 Thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals.
16 And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove.
17 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?
18 Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us.
19 And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him.
20 And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.
21 So went the present over before him: and himself lodged that night in the company.
22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok.
23 And he took them, and sent them over the brook, and sent over that he had.
Jacob, having piously made God his friend by a prayer, is here prudently endeavouring to make Esau his friend by a present. He had prayed to God to deliver him from the had of Esau, for he feared him; but neither did his fear sink into such a despair as dispirits for the use of means, nor did his prayer make him presume upon God's mercy, without the use of means. Note, When we have prayed to God for any mercy, we must second our prayers with our endeavours; else, instead of trusting god, we tempt him; we must so depend upon God's providence as to make use of our own prudence. "Help thyself, and God will help thee;" God answers our prayers by teaching us to order our affairs with discretion. To pacify Esau,
I. Jacob sent him a very noble present, not of jewels or fine garments (he had them not), but of cattle, to the number of 580 in all, Gen 32:13-15. Now, 1. It was an evidence of the great increase with which God had blessed Jacob that he could spare such a number of cattle out of his stock. 2. It was an evidence of his wisdom that he would willingly part with some, to secure the rest; some men's covetousness loses them more than ever it gained them, and, by grudging a little damage; skin for skin, and all that a man has, if he be a wise man, he will give for his life. 3. It was a present that he thought would be acceptable to Esau, who had traded so much in hunting wild beasts that perhaps he was but ill furnished with tame cattle with which to stock his new conquests. And we may suppose that the mixed colours of Jacob's cattle, ring-straked, speckled, and spotted, would please Esau's fancy. 4. He promised himself that by this present he should gain Esau's favour; for a gift commonly prospers, which way soever it turns (Pro 17:8), and makes room for a man (Pro 18:16); nay, it pacifies anger and strong wrath, Pro 21:14. Note, [1.] We must not despair of reconciling ourselves even to those that have been most exasperated against us; we ought not to judge men unappeasable, till we have tried to appease them. [2.] Peace and love, though purchased dearly, will prove a good bargain to the purchaser. Many a morose ill-natured man would have said, in Jacob's case, "Esau has vowed my death without cause, and he shall never be a farthing the better for me; I will see him far enough before I will send him a present:" but Jacob forgives and forgets.
II. He sent him a very humble message, which he ordered his servants to deliver in the best manner, Gen 32:17, Gen 32:18. They must call Esau their lord, and Jacob his servant; they must tell him the cattle they had was a small present which Jacob had sent him, as a specimen of his acquisitions while he was abroad. The cattle he sent were to be disposed of in several droves, and the servants that attended each drove were to deliver the same message, that the present might appear the more valuable, and his submission, so often repeated, might be the more likely to influence Esau. They must especially take care to tell him that Jacob was coming after (Gen 32:18-20), that he might not suspect he had fled through fear. Note, A friendly confidence in men's goodness may help to prevent the mischief designed us by their badness: if Jacob will seem not to be afraid of Esau, Esau, it may be hoped, will not be a terror to Jacob.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–23. Public domain.
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Hebrew Questions on Genesis
(Verse 16.) And Abraham heard Ephron, and Abraham weighed out to Ephron the silver, which he had spoken of in the hearing of the sons of Heth. In Hebrew, as we have written here, his first name is spelled Ephron and his second name is Ephran. For after he was overcome by the price, in order to sell the burial place for silver, even though Abraham was urging him, the letter vau, which is read as o by them, was removed from his name: and he was called Ephran instead of Ephron, with the Scripture signifying that he was not a man of consummate and perfect virtue who could sell the memories of the dead. Therefore, let it be known that those who sell graves, and are not compelled to accept a price, but extort it even from those unwilling, should have their name changed and their deserved fate be undone, since even the one who unwillingly receives it is secretly condemned.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Faced with the daunting prospect of reuniting with his estranged brother Esau, Jacob meticulously orchestrates a strategic plan, dispatching a substantial gift of livestock in successive droves. This carefully calculated maneuver was designed to preemptively appease Esau's potential wrath and prepare the way for a peaceful encounter, showcasing Jacob's blend of human prudence and unwavering reliance on divine protection.
CONTEXT
Literary Context: Genesis 32 unfolds as Jacob journeys back to Canaan after two decades in Paddan Aram. The immediate literary context is dominated by Jacob's profound apprehension regarding his impending encounter with Esau, whom he had previously defrauded of his birthright and blessing. After receiving news that Esau was approaching with four hundred men (Genesis 32:6), Jacob's "great fear and distress" (Genesis 32:7) prompted a multi-faceted response. He first divided his camp into two, a pragmatic measure to ensure the survival of at least one group if attacked (Genesis 32:7-8). Following this, he offered a fervent prayer for deliverance, appealing to God's covenant promises (Genesis 32:9-12). The elaborate gift described in Genesis 32:13-15 and its strategic deployment in Genesis 32:16 represent the next crucial step in Jacob's diplomatic overture, a human effort to complement his divine trust.
Historical & Cultural Context: In the ancient Near East, gift-giving was a common and powerful diplomatic tool, often employed to establish or restore relationships, demonstrate submission, or avert conflict. Large, valuable gifts were not merely tokens but substantial expressions of intent, designed to impress and pacify. The act of sending gifts in successive waves, as Jacob does, would have amplified their impact, signaling immense wealth and a deep desire for reconciliation. Furthermore, the concept of family honor and the potential for blood feuds were deeply ingrained in the culture. Jacob's past deception of Esau would have been a grave offense, carrying the risk of violent retribution. His actions in this chapter, therefore, reflect a sophisticated understanding of contemporary social customs and a desperate attempt to navigate a highly volatile personal and familial situation through culturally appropriate means of appeasement.
Key Themes: This passage significantly contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights the theme of divine providence and human responsibility, illustrating how Jacob, despite receiving divine assurances and praying fervently, still takes practical, strategic steps to address his predicament. His actions demonstrate a profound understanding that faith does not negate the need for wise human action. Another prominent theme is reconciliation and forgiveness, as Jacob actively seeks to mend a broken relationship, even if driven initially by fear. The narrative also explores the consequences of past actions and the long shadow they cast, compelling Jacob to confront the repercussions of his earlier deceptions. Finally, the passage subtly introduces the theme of transformation, as Jacob, the schemer, begins to mature, learning to trust God while also exercising prudent leadership in a crisis. This entire episode ultimately sets the stage for Jacob's pivotal encounter at Peniel in Genesis 32:22-32, where his transformation culminates in a new name and a deeper walk with God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey Jacob's meticulous strategy. Repetition of the word "drove" (Hebrew, ʻêder') emphasizes the distinct, segmented nature of the gift, highlighting the intentionality behind its division. The phrase "every drove by themselves" followed by "put a space betwixt drove and drove" creates a sense of Strategic Pacing or Gradual Revelation, where the full impact of the gift is unveiled over time rather than all at once. This staggered presentation functions as a form of Psychological Warfare or Diplomatic Maneuver, designed to build anticipation and allow Esau's initial anger to dissipate as he continually receives reminders of Jacob's generosity. The entire scene is also an example of Foreshadowing, as Jacob's elaborate human preparations, though seemingly self-sufficient, ultimately set the stage for the divine encounter at Peniel, where God's ultimate reconciliation and blessing will be revealed.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's actions in this verse underscore the profound interplay between human prudence and divine sovereignty. While Jacob had prayed earnestly for deliverance and received assurance from God, he did not passively await a miraculous intervention. Instead, he engaged in careful, strategic planning, demonstrating a responsible stewardship of his circumstances. This balance highlights a key biblical principle: faith in God's providence often motivates, rather than negates, wise human action and diligent effort. Jacob's elaborate gift-giving was a proactive attempt at appeasement and reconciliation, a diplomatic maneuver to de-escalate potential conflict and pave the way for peace.
REFLECTION AND APPLICATION
Genesis 32:16 offers invaluable insights into navigating difficult relationships and pursuing reconciliation in our own lives. Jacob's meticulous planning and proactive steps, born out of fear but guided by wisdom, teach us the importance of thoughtful preparation when confronting challenging encounters, especially those marked by past grievances. We are called to emulate Jacob's balance of faith and action: while fervently trusting in God's ultimate control and provision, we are also responsible for taking practical, well-considered steps to foster peace. This might involve humility, generosity, or initiating difficult conversations with a spirit of reconciliation. The "space betwixt drove and drove" can be a metaphor for the patience and strategic timing often required in mending broken relationships, allowing time for emotions to settle and for genuine goodwill to be perceived. This account reminds us that intentional effort, combined with a reliance on God, can lay the groundwork for unexpected and profound reconciliation, as ultimately witnessed in Jacob and Esau's emotional reunion.
Questions for Reflection
FAQ
Why did Jacob send the droves with "space betwixt drove and drove"?
Answer: Jacob's instruction to "put a space betwixt drove and drove" was a sophisticated psychological and diplomatic strategy. By creating deliberate intervals between the arrival of each group of animals, he aimed to maximize the impact of his substantial gift on Esau. Each successive drove would serve as a fresh, cumulative reminder of Jacob's generosity and wealth, giving Esau time to process the offering and allowing his potential anger or resentment to gradually subside before the next part of the gift, and ultimately Jacob himself, appeared. This staggered approach, akin to a series of escalating peace offerings, was designed to build anticipation and underscore the sheer magnitude of his desire for reconciliation, preparing Esau's heart for a peaceful encounter rather than confrontation. This aligns with the wisdom found in Proverbs 21:14.
Does Jacob's strategic planning imply a lack of faith in God's protection?
Answer: No, Jacob's strategic planning does not imply a lack of faith; rather, it beautifully illustrates a crucial biblical balance between human responsibility and divine reliance. Prior to dispatching the gifts, Jacob had already wrestled with his fears, divided his camp as a pragmatic safety measure (Genesis 32:7-8), and offered a fervent, heartfelt prayer to God for deliverance, appealing to God's covenant promises (Genesis 32:9-12). His actions in Genesis 32:16 demonstrate that genuine faith often motivates wise and proactive steps in difficult circumstances, trusting God to work through human efforts, not in spite of them. Jacob's faith was not passive; it was an active faith that compelled him to act prudently while simultaneously depending on God's ultimate intervention.
CHRIST-CENTERED FULFILLMENT
Jacob's elaborate and strategic efforts to appease Esau and secure reconciliation, though born of fear and human ingenuity, powerfully prefigure the ultimate act of appeasement and reconciliation found in Jesus Christ. Jacob sought to pacify his brother's wrath with a series of valuable gifts; Christ, however, is the perfect and sufficient gift, offered by God Himself to reconcile humanity to Himself. While Jacob's gifts were external offerings, temporary and imperfect, Christ's sacrifice on the cross is the internal, perfect, and final propitiation for sin, satisfying divine justice and bridging the chasm between a holy God and sinful humanity (Romans 3:25 and 1 John 2:2). He is the ultimate peace offering, transforming enmity into adoption and securing a reconciliation far deeper and more lasting than any human diplomacy could achieve, inviting us into a relationship of grace and covenant love rather than mere appeasement (2 Corinthians 5:18-19). Just as Jacob's gifts prepared the way for his meeting with Esau, Christ's sacrifice prepares the way for our eternal fellowship with God.