Genesis 32:20

KJV

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.

KJV (with Strong's)

And say ye {H559} moreover {H1571}, Behold, thy servant {H5650} Jacob {H3290} is behind us {H310}. For he said {H559}, I will appease {H3722} him {H6440} with the present {H4503} that goeth {H1980} before me {H6440}, and afterward {H310} I will see {H7200} his face {H6440}; peradventure he will accept {H5375} of me {H6440}.

Complete Jewish Bible

and you are to add, 'And there, just behind us, is your servant Ya'akov.'" For he said, "I will appease him first with the present that goes ahead of me; then, after that, I will see him myself - and maybe he will be friendly toward me."

Berean Standard Bible

You are also to say, ‘Look, your servant Jacob is right behind us.’” For he thought, “I will appease Esau with the gift that is going before me. After that I can face him, and perhaps he will accept me.”

American Standard Version

and ye shall say, 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 me.

Commentary

### SUMMARY
Genesis 32:20 captures Jacob's meticulously crafted strategy to reconcile with his estranged brother Esau, whom he was poised to meet after two decades of separation. Overwhelmed by deep apprehension regarding his past deception, Jacob orchestrated a sophisticated plan involving multiple waves of lavish gifts sent ahead, instructing his servants to announce his presence only after the offerings had been received. His profound hope was that these generous overtures would "appease" Esau's anticipated wrath, thereby pacifying his brother's disposition and securing a peaceful, rather than hostile, reception.

### CONTEXT
* **Literary Context:** This verse is situated within a pivotal narrative arc detailing Jacob's return to Canaan from Laban's household, a journey that inescapably leads him to confront Esau. Having sent messengers ahead, Jacob receives alarming news that Esau is approaching with 400 men, plunging him into profound fear and distress, as vividly described in [Genesis 32:7](/genesis/32-7 "Jacob's Fear of Esau"). In response, Jacob demonstrates a remarkable blend of spiritual reliance and practical wisdom: he divides his camp into two to mitigate potential losses ([Genesis 32:7-8](/genesis/32-7-8 "Jacob Divides His Camp")), then pours out an earnest prayer for divine deliverance, appealing to God's covenant promises ([Genesis 32:9-12](/genesis/32-9-12 "Jacob's Prayer for Deliverance")). Following this prayer, Jacob meticulously organizes a series of valuable gifts—herds of goats, sheep, camels, cows, and donkeys—divided into separate droves, each to be presented sequentially. Genesis 32:20 articulates Jacob's precise instructions to his servants, emphasizing that his own appearance should strategically follow the softening effect of these substantial offerings.
* **Historical & Cultural Context:** In the ancient Near East, the giving of gifts, particularly to a superior or one whose favor was sought, was a common and highly significant diplomatic practice. Such offerings, often termed *minchah* (as seen in this verse), served multiple purposes: expressing respect, seeking protection, establishing alliances, or, as in Jacob's case, appeasing anger and facilitating reconciliation. The act of sending gifts ahead of oneself was a gesture of humility and deference, designed to disarm potential hostility and create a favorable impression before a direct encounter. Furthermore, the concept of "seeing one's face" (H6440, *pânîym*) carried profound cultural weight, signifying a direct, personal encounter that could be either hostile or favorable. For Jacob, the prospect of seeing Esau's face was fraught with the memory of his past deception regarding the birthright and blessing, making the appeasement strategy culturally astute and personally urgent.
* **Key Themes:** Genesis 32:20 contributes significantly to several overarching themes within the book. Firstly, it highlights the **consequences of past sin** and the arduous path to **reconciliation**. Jacob's elaborate preparations and profound fear are direct outgrowths of his earlier manipulative actions against Esau ([Genesis 27:36](/genesis/27-36 "Jacob's Deception of Esau")). Secondly, the verse underscores the interplay between **divine sovereignty and human prudence**. While Jacob has prayed for God's deliverance, he simultaneously employs every human means at his disposal to ensure a peaceful outcome, illustrating that faith does not negate responsible action. Thirdly, it reveals Jacob's newfound **humility**; the supplanter, who once grasped for advantage, now adopts the posture of a "servant" before his wronged brother. Finally, the strategic use of gifts to "appease" foreshadows the broader biblical theme of **atonement** or "covering" for sin, hinting at the need for a divine provision to truly reconcile estranged parties. This entire episode precedes Jacob's transformative encounter at Peniel, where he wrestles with God and his identity is profoundly reshaped ([Genesis 32:24-32](/genesis/32-24-32 "Jacob Wrestles at Peniel")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **gam (Hebrew, _gam'_):** This adverb, translated "moreover" or "also," serves to emphasize the additional instruction Jacob gives his servants. It highlights the layered nature of his strategy, adding a further detail to his already elaborate plan. It underscores the meticulousness and thoroughness of Jacob's approach to appeasing Esau, indicating that no stone was left unturned in his attempt to secure a peaceful encounter.
* **kâphar (Hebrew, _kâphar'_):** Translated "appease," this primitive root literally means "to cover." In this context, Jacob's intention is to "cover over" or pacify Esau's anger. While famously used in the context of atonement for sin (e.g., the Day of Atonement, where sin is "covered"), here it signifies a human attempt to mitigate hostility and reconcile a fractured relationship through a tangible offering. It reveals Jacob's hope that the gifts would act as a barrier or a soothing balm over Esau's potential wrath.
* **nâsâʼ (Hebrew, _nâsâʼ'_):** This verb, translated "accept" or "lift," carries a wide range of meanings, including to lift, bear, carry, or receive. In Jacob's plea, "peradventure he will accept of me," it conveys the idea of Esau "lifting up" his countenance in favor toward Jacob, or "receiving" him with goodwill rather than hostility. It encapsulates Jacob's deep uncertainty and vulnerability, as he recognizes that despite his best efforts, the ultimate outcome of the encounter rests on Esau's disposition and, implicitly, God's sovereign hand.

#### Verse Breakdown
* **"And say ye moreover, Behold, thy servant Jacob [is] behind us."**: This clause reveals Jacob's calculated instruction to his servants, emphasizing a deliberate posture of humility and strategic positioning. By having the gifts arrive first, followed by the announcement that Jacob himself was trailing, he aimed to create a sense of anticipation and allow the presents to take effect before his personal encounter. This positioning underscores Jacob's acknowledgment of his subordinate status in this fraught reunion, a stark contrast to his earlier deceptive actions.
* **"For he said, I will appease him with the present that goeth before me,"**: This part lays bare the core of Jacob's plan. The "present" (*minchâh*) is a significant offering, a tribute designed to gain favor. Jacob's intent to "appease" (*kâphar*) Esau signifies his desire to "cover over" or pacify his brother's anger, hoping the generosity would disarm any hostility and pave the way for a peaceful meeting. It highlights Jacob's proactive, yet fearful, approach to reconciliation.
* **"and afterward I will see his face;"**: This phrase highlights the critical sequence of Jacob's strategy. He understood the power of a first impression and sought to mitigate the immediate emotional impact of his presence by allowing the gifts to precede him. "Seeing his face" (*pânîym*) implies a direct, personal confrontation, and Jacob wanted to ensure that this encounter would occur under the most favorable conditions possible, with Esau's anger already softened.
* **"peradventure he will accept of me."**: This concluding phrase lays bare Jacob's deep uncertainty and desperation. Despite his elaborate preparations and shrewd planning, he recognized that the outcome was not entirely within his control. The word "peradventure" (perhaps, by chance) underscores his profound fear of Esau's potential vengeance and his humble acknowledgment that ultimate acceptance rested outside his own power, hinting at a reliance on a higher power, or at least a recognition of Esau's free will.

#### Literary Devices
Genesis 32:20 employs several powerful literary devices. There is a strong sense of **Irony** as Jacob, the "supplanter" who once deceived his brother for advantage, now adopts the humble posture of "thy servant Jacob" and sends lavish gifts to gain favor. This reversal of roles underscores the transformative power of time, consequences, and perhaps, a burgeoning spiritual maturity. The act of sending gifts to "appease" or "cover" Esau's anger serves as **Symbolism**, where the material offerings represent a bridge over the chasm of past wrongdoing and a shield against anticipated wrath. Furthermore, the use of *kaphar* (**Foreshadowing**) subtly hints at the broader biblical theme of atonement. While Jacob's attempt is human and limited to covering anger, it prefigures the ultimate divine provision for covering sin and reconciling humanity to God. The entire passage is structured around **Anticipation** and **Suspense**, building tension towards the inevitable meeting between the brothers, with Jacob's detailed preparations heightening the reader's awareness of the high stakes involved.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jacob's elaborate strategy in Genesis 32:20 beautifully illustrates the complex interplay between human responsibility and divine sovereignty. While Jacob meticulously plans and humbly seeks to "appease" Esau, his concluding "peradventure he will accept of me" reveals his profound awareness that the outcome ultimately rests beyond his control. This passage teaches that genuine reconciliation often demands costly humility and proactive effort on our part, even as we trust God to work in the hearts of others. It underscores that while God is sovereign and faithful to His promises, He often works through the diligent and humble actions of His people, especially in mending broken relationships.

* [Proverbs 16:7](/proverbs/16-7 "When a Man's Ways Please the Lord") - "When a man's ways please the Lord, he maketh even his enemies to be at peace with him."
* [Proverbs 21:1](/proverbs/21-1 "The King's Heart is in the Hand of the Lord") - "The king's heart is in the hand of the Lord, as the rivers of water: he turneth it whithersoever he will."
* [Matthew 5:23-24](/matthew/5-23-24 "Reconciliation Before Worship") - "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift."

### REFLECTION AND APPLICATION
Genesis 32:20 offers profound insights into navigating difficult relationships and seeking reconciliation, particularly when we bear responsibility for past wrongs. Jacob's example encourages believers to take proactive, wise, and humble steps to de-escalate conflict and pursue peace, even when facing the daunting consequences of our actions. It teaches us to acknowledge our part in brokenness, to be willing to humble ourselves (even adopting a "servant" posture), and to make tangible, sacrificial efforts towards mending fractured relationships. While we are called to trust in God's ultimate sovereignty and His ability to soften hearts, this passage demonstrates that our human efforts, guided by prudence, humility, and a genuine desire for peace, are often integral to God's process of bringing about reconciliation and healing. It challenges us to move beyond passive hope to active peacemaking, even when the outcome remains uncertain.

#### Questions for Reflection
* **What past actions or words might I need to seek reconciliation for, even if it feels daunting or uncertain?**
* **In what relationships am I called to adopt a posture of humility and "servant-hood" for the sake of peace?**
* **How can I balance prudent human effort with faithful reliance on God's sovereignty in challenging situations?**
* **What "gifts" (e.g., apologies, acts of service, restitution) might I need to offer to "appease" or bridge a gap in a strained relationship?**

### FAQ
**Does Jacob's strategy of sending gifts imply a lack of faith in God's protection?**

Answer: Jacob's actions in [Genesis 32:20](/genesis/32-20 "Jacob's Plan to Appease Esau") do not necessarily imply a lack of faith, but rather a practical application of wisdom and prudence alongside his trust in God. Immediately before this, Jacob prayed fervently for deliverance, reminding God of His promises and appealing for protection from Esau ([Genesis 32:9-12](/genesis/32-9-12 "Jacob's Earnest Prayer")). His strategic gifts can therefore be seen not as a substitute for faith, but as a responsible human effort, using the means available to him, while still acknowledging that the ultimate outcome rested with God ("peradventure he will accept of me"). This illustrates a biblical principle of combining earnest prayer and faith with responsible, wise action, recognizing that God often works through human instrumentality.

**What is the significance of the Hebrew word _kaphar_ ("appease") in this context?**

Answer: The Hebrew word *kaphar* (כָּפַר) literally means "to cover." While it is most famously associated with atonement for sin, particularly in the context of sacrificial offerings that "cover" sin and reconcile humanity with God, in [Genesis 32:20](/genesis/32-20 "Jacob's Strategy to Appease Esau"), Jacob uses it to express his desire to "cover over" or pacify Esau's anger. He hoped his gifts would act as a "covering" for Esau's hostile feelings, allowing for a peaceful encounter rather than a violent confrontation. This usage highlights the versatility of the term, extending from human efforts to mitigate anger and seek reconciliation to the profound divine provision for covering sin and achieving ultimate reconciliation.

**Why did Jacob choose to send the gifts *before* himself?**

Answer: Jacob's decision to send the lavish gifts ahead of his own appearance was a highly strategic and culturally astute move designed to soften Esau's disposition and mitigate his anger before their direct confrontation. By having the presents arrive first, Jacob aimed to create a positive impression and allow Esau's initial wrath to subside, making him more receptive to a peaceful reunion. This sequence also served to demonstrate Jacob's profound humility and his acknowledgment of Esau's superior position, as such gifts were typically sent to influential persons to gain favor or secure goodwill. It was a calculated effort to disarm potential hostility and set a conciliatory tone for the impending encounter, as seen in the surprising outcome in [Genesis 33:4](/genesis/33-4 "Esau's Embrace of Jacob").

### CHRIST-CENTERED FULFILLMENT
Jacob's desperate attempt to "appease" Esau through gifts and profound humility, using the word *kaphar* (to cover), finds its ultimate and perfect fulfillment in Christ. While Jacob's efforts were human, uncertain ("peradventure"), and aimed at covering a brother's anger, Christ's work on the cross is the perfect and final *kaphar*, the true and complete atonement that decisively covers humanity's sin and appeases the righteous wrath of God. Jacob sought reconciliation with a wronged brother, but Christ achieved reconciliation between a holy God and sinful humanity, bridging the infinite chasm of sin through His own sacrificial death ([Romans 5:8-10](/romans/5-8-10 "God Demonstrates His Love")). Through Christ, we receive not a "peradventure" of acceptance, but a sure and certain peace ([Ephesians 2:14-16](/ephesians/2-14-16 "Christ Our Peace")) and an unbreakable adoption into God's family ([Galatians 4:4-7](/galatians/4-4-7 "Sons and Heirs Through Christ")), transforming those who were once enemies into beloved children and co-heirs with Him ([Colossians 1:21-22](/colossians/1-21-22 "Reconciliation Through Christ")). Unlike Jacob's gifts, which merely softened a human heart, Christ's sacrifice permanently satisfies divine justice, offering eternal acceptance and a face-to-face relationship with God that is no longer fraught with fear, but filled with grace and love ([Hebrews 10:19-22](/hebrews/10-19-22 "Boldness to Enter the Holiest")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 42:8

Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you [after your] folly, in that ye have not spoken of me [the thing which is] right, like my servant Job.

Job 42:9

So Eliphaz the Temanite and Bildad the Shuhite [and] Zophar the Naamathite went, and did according as the LORD commanded them: the LORD also accepted Job.

Proverbs 21:14

¶ A gift in secret pacifieth anger: and a reward in the bosom strong wrath.

2 Timothy 2:25

In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;

Proverbs 6:35

He will not regard any ransom; neither will he rest content, though thou givest many gifts.

Jonah 3:9

Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?

1 Samuel 6:5

Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land.