TRV
Translation
King James Version
And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
Complete Jewish Bible
The man said, "Let me go, because it's daybreak." But Ya'akov replied, "I won't let you go unless you bless me."
Berean Standard Bible
Then the man said, “Let me go, for it is daybreak.” But Jacob replied, “I will not let you go unless you bless me.”
American Standard Version
And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
World English Bible Messianic
The man said, “Let me go, for the day breaks.” Jacob said, “I won’t let you go, unless you bless me.”
Geneva Bible (1599)
And he saide, Let me goe, for the morning appeareth. Who answered, I will not let thee go except thou blesse me.
Young's Literal Translation
and he saith, `Send me away, for the dawn hath ascended:' and he saith, `I send thee not away, except thou hast blessed me.'
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In the KJVVerse 955 of 31,102
Study This Verse
Commentary on Genesis 32 verses 24–32
24 ¶ And Jacob was left alone; and there wrestled a man with him until the breaking of the day.
25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.
26 And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.
27 And he said unto him, What is thy name? And he said, Jacob.
28 And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.
29 And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.
30 And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.
31 And as he passed over Penuel the sun rose upon him, and he halted upon his thigh.
32 Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank.
We have here the remarkable story of Jacob's wrestling with the angel and prevailing, which is referred to, Hos 12:4. Very early in the morning, a great while before day, Jacob had helped his wives and his children over the river, and he desired to be private, and was left alone, that he might again more fully spread his cares and fears before God in prayer. Note, We ought to continue instant in prayer, always to pray and not to faint: frequency and importunity in prayer prepare us for mercy. While Jacob was earnest in prayer, stirring up himself to take hold on God, an angel takes hold on him. Some think this was a created angel, the angel of his presence (Isa 63:9), one of those that always behold the face of our Father and attend on the shechinah, or the divine Majesty, which probably Jacob had also in view. Others think it was Michael our prince, the eternal Word, the angel of the covenant, who is indeed the Lord of the angels, who often appeared in a human shape before he assumed the human nature for a perpetuity; whichsoever it was, we are sure God's name was in him, Exo 23:21. Observe,
I. How Jacob and this angel engaged, Gen 32:24. It was a single combat, hand to hand; they had neither of them any seconds. Jacob was now full of care and fear about the interview he expected, next day, with his brother, and, to aggravate the trial, God himself seemed to come forth against him as an enemy, to oppose his entrance into the land of promise, and to dispute the pass with him, not suffering him to follow his wives and children whom he had sent before. Note, Strong believers must expect divers temptations, and strong ones. We are told by the prophet (Hos 12:4) how Jacob wrestled: he wept, and made supplication; prayers and tears were his weapons. It was not only a corporal, but a spiritual, wrestling, by the vigorous actings of faith and holy desire; and thus all the spiritual seed of Jacob, that pray in praying, still wrestle with God.
II. What was the success of the engagement. 1. Jacob kept his ground; though the struggle continued long, the angel, prevailed not against him (Gen 32:25), that is, this discouragement did not shake his faith, nor silence his prayer. It was not in his own strength that he wrestled, nor by his own strength that he prevailed, but in and by strength derived from Heaven. That of Job illustrates this (Job 23:6), Will he plead against me with his great power? No (had the angel done so, Jacob had been crushed), but he will put strength in me; and by that strength Jacob had power over the angel, Hos 12:4. Note, We cannot prevail with God but in his own strength. It is his Spirit that intercedes in us, and helps our infirmities, Rom 8:26. 2. The angel put out Jacob's thigh, to show him what he could do, and that it was God he was wrestling with, for no man could disjoint his thigh with a touch. Some think that Jacob felt little or no pain from this hurt; it is probable that he did not, for he did not so much as halt till the struggle was over (Gen 32:31), and, if so, this was an evidence of a divine touch indeed, which wounded and healed at the same time. Jacob prevailed, and yet had his thigh put out. Note, Wrestling believers may obtain glorious victories, and yet come off with broken bones; for when they are weak then are they strong, weak in themselves, but strong in Christ, Co2 12:10. Our honours and comforts in this world have their alloys. 3. The angel, by an admirable condescension, mildly requests Jacob to let him go (Gen 32:26), as God said to Moses (Exo 32:10), Let me alone. Could not a mighty angel get clear of Jacob's grapples? He could; but thus he would put an honour on Jacob's faith and prayer, and further try his constancy. The king is held in the galleries (Sol 7:5); I held him (says the spouse) and would not let him go, Sol 3:4. The reason the angel gives why he would be gone is because the day breaks, and therefore he would not any longer detain Jacob, who had business to do, a journey to go, a family to look after, which, especially in this critical juncture, called for his attendance. Note, Every thing is beautiful in its season; even the business of religion, and the comforts of communion with God, must sometimes give way to the necessary affairs of this life: God will have mercy, and not sacrifice. 4. Jacob persists in his holy importunity: I will not let thee go, except thou bless me; whatever becomes of his family and journey, he resolves to make the best he can of this opportunity, and not to lose the advantage of his victory: he does not mean to wrestle all night for nothing, but humbly resolves he will have a blessing, and rather shall all his bones be put out of joint than he will go away without one. The credit of a conquest will do him no good without the comfort of a blessing. In begging this blessing he owns his inferiority, though he seemed to have the upper hand in the struggle; for the less is blessed of the better. Note, Those that would have the blessing of Christ must be in good earnest, and be importunate for it, as those that resolve to have no denial. It is the fervent prayer that is the effectual prayer. 5. The angel puts a perpetual mark of honour upon him, by changing his name (Gen 32:27, Gen 32:28): "Thou art a brave combatant" (says the angel), "a man of heroic resolution; what is thy name?" "Jacob," says he, a supplanter; so Jacob signifies: "Well," says the angel, "be thou never so called any more; henceforth thou shalt be celebrated, not for craft and artful management, but for true valour; thou shalt be called Israel, a prince with God, a name greater than those of the great men of the earth." He is a prince indeed that is a prince with God, and those are truly honourable that are mighty in prayer, Israels, Israelites indeed. Jacob is here knighted in the field, as it were, and has a title of honour given him by him that is the fountain of honour, which will remain, to his praise, to the end of time. Yet this was not all; having power with God, he shall have power with men too. Having prevailed for a blessing from heaven, he shall, no doubt, prevail for Esau's favour. Note, Whatever enemies we have, if we can but make God our friend, we are well off; those that by faith have power on earth as they have occasion for. 6. He dismisses him with a blessing, Gen 32:29. Jacob desired to know the angel's name, that he might, according to his capacity, do him honour, Jdg 13:17. But that request was denied, that he might not be too proud of his conquest, nor think he had the angel at such an advantage as to oblige him to what he pleased. No, "Wherefore dost thou ask after my name? What good will it do thee to know that?" The discovery of that was reserved for his death-bed, upon which he was taught to call him Shiloh. But, instead of telling him his name, he gave him his blessing, which was the thing he wrestled for: He blessed him there, repeated and ratified the blessing formerly given him. Note, Spiritual blessings, which secure our felicity, are better and much more desirable than fine notions which satisfy our curiosity. An interest in the angel's blessing is better than an acquaintance with his name. The tree of life is better than the tree of knowledge. Thus Jacob carried his point; a blessing he wrestled for, and a blessing he had; nor did ever any of his praying seed seek in vain. See how wonderfully God condescends to countenance and crown importunate prayer: those that resolve, though God slay them, yet to trust in him, will, at length, be more than conquerors. 7. Jacob gives a new name to the place; he calls it Peniel, the face of God (Gen 32:30), because there he had seen the appearance of God, and obtained the favour of God. Observe, The name he gives to the place preserves and perpetuates, not the honour of his valour or victory, but only the honour of God's free grace. He does not say, "In this place I wrestled with God, and prevailed;" but, "In this place I saw God face to face, and my life was preserved;" not, "It was my praise that I came off a conqueror, but it was God's mercy that I escaped with my life." Note, It becomes those whom God honours to take shame to themselves, and to admire the condescensions of his grace to them. Thus David did, after God had sent him a gracious message (Sa2 7:18), Who am I, O Lord God? 8. The memorandum Jacob carried of this in his bones: He halted on his thigh (Gen 32:31); some think he continued to do so to his dying-day; and, if he did, he had no reason to complain, for the honour and comfort he obtained by this struggle were abundantly sufficient to countervail the damage, though he went limping to his grave. He had no reason to look upon it as his reproach thus to bear in his body the marks of the Lord Jesus (Gal 6:17); yet it might serve, like Paul's thorn in the flesh, to keep him from being lifted up with the abundance of the revelations. Notice is taken of the sun's rising upon him when he passed over Penuel; for it is sunrise with that soul that has communion with God. The inspired penman mentions a traditional custom which the seed of Jacob had, in remembrance of this, never to eat of that sinew, or muscle, in any beast, by which the hip-bone is fixed in its cup: thus they preserved the memorial of this story, and gave occasion to their children to enquire concerning it; they also did honour to the memory of Jacob. And this use we may still make of it, to acknowledge the mercy of God, and our obligations to Jesus Christ, that we may now keep up our communion with God, in faith, hope, and love, without peril either of life or limb.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–32. Public domain.
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Augustine of HippoAD 430
SERMON 5.7
“Let me go, because it is already morning.” “Morning” we understand as the light of truth and wisdom, through whom all things were made. You will enjoy the morning when this night has gone, that is, the iniquity of this world. That’s when it will be morning, when the Lord comes, in order to be seen by us as he is already seen by the angels. Because “now we see through a mirror in a riddle, but then it will be face to face.” So let us hold fast to this saying, brothers, “Let me go; behold, it is already morning.” But what did he say? “I will not let you go, unless you bless me.” The Lord, you see, does bless us first through the flesh. The faithful know what they receive, that they are blessed through the flesh. And they know that they would not be blessed unless that flesh had been crucified and given for the life of the world. But how is Jacob blessed? In that he got the upper hand with God, in that he held on bravely and persevered and did not lose from his grasp what Adam lost. So let us, the faithful, hold on to what we receive, in order that we may deserve to be blessed.
Cyril of AlexandriaAD 444
GLAPHYRA ON GENESIS, 5.3
You see how he does not continue fighting at daybreak. In fact, there is no fight for those who already live in the light. It is fitting for those who have been brought to such magnificence to say, “God, my God, I watch you from the light.” And in addition, “In the morning you shall hear my voice, in the morning I shall wait on you, and you shall see me.” When the light of justice, that is, Christ, rises in our mind and introduces his brilliance into our hearts, then we also will be waited on as noble souls and will be made worthy of the divine attention. “The eyes of the Lord are over the righteous.” At daybreak the fight ceases.
Caesarius of ArlesAD 542
SERMON 88.5
Now as to the fact that Jacob came to the Jordan and after sending over all his possessions remained alone and wrestled with a man until the break of day. In that struggle Jacob prefigured the people of the Jews; the angel with whom he wrestled typified our Lord and Savior. Jacob wrestled with the angel because the Jewish people were to wrestle with Christ even to death. However, not all the Jews were unfaithful to Christ, as we said above, but a considerable number of them are read to have believed in his name, and for this reason the angel touched Jacob’s thigh, which began to be lame. That foot with which he limped typified the Jews who did not believe in Christ; the one that remained uninjured signified those who received Christ the Lord. Finally, notice carefully that in the struggle Jacob was victorious and sought a blessing. When the angel had said to him, “Let me go,” Jacob replied, “I will not let you go till you bless me.” In the fact that he was victorious Jacob signified the Jews who persecuted Christ; inasmuch as he asked a blessing he prefigured the people who were to believe in Christ the Lord. What then did the angel say to him? “You have contended with God and men and have triumphed.” This was fulfilled at the time when the Jewish people crucified Christ the Lord. “Let me go,” said the angel, “it is dawn.” This prefigured the Lord’s resurrection, for the Lord, as you know very well, is read to have risen before dawn.
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
Genesis 32:26 marks the intense climax of Jacob's night-long struggle at the ford of Jabbok with a mysterious divine antagonist. As dawn approaches, the figure demands release, but Jacob, demonstrating profound spiritual tenacity and desperate faith, refuses to yield until he receives a blessing. This pivotal moment signifies Jacob's unwavering pursuit of divine favor, serving as a transformative turning point in his spiritual journey that precedes his reconciliation with Esau and the confirmation of his covenantal destiny.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich in Symbolism. The physical wrestling match itself is highly symbolic of Jacob's lifelong spiritual struggle, particularly his inner turmoil and his wrestling with God's will and his own identity. The night represents a period of darkness, fear, and uncertainty, mirroring Jacob's apprehension about meeting Esau. The breaking of dawn symbolizes a new beginning, a transition from darkness to light, and the culmination of Jacob's struggle, leading to a transformed identity. The blessing Jacob seeks is not merely a verbal pronouncement but a symbolic transfer of divine favor and covenantal promises, representing his ultimate desire for God's affirmation. The entire narrative employs Anthropomorphism, attributing human actions (wrestling, speaking, being held) to the divine figure, making the encounter relatable and emphasizing God's direct engagement with humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The encounter at Jabbok profoundly illustrates the nature of God's engagement with humanity, revealing a God who is not distant but willing to enter into the deepest struggles of His people. It underscores that spiritual growth and the reception of divine blessing often emerge from periods of intense wrestling, vulnerability, and persistent faith. Jacob's tenacious grip on the divine figure, refusing to let go until blessed, serves as a powerful paradigm for earnest prayer and unwavering pursuit of God's will and favor, demonstrating that genuine blessing comes through direct, persistent, and often arduous engagement with the divine, rather than through human manipulation.
REFLECTION AND APPLICATION
Jacob's wrestling match at Jabbok offers timeless lessons for believers today, emphasizing the profound value of perseverance in our spiritual struggles and prayers. Often, our most significant breakthroughs and deepest transformations occur during periods of intense wrestling with God, whether through doubt, fear, or difficult life circumstances. Like Jacob, we are called to cling to God, refusing to let go until we receive His blessing, guidance, and peace. This passage powerfully reminds us that God frequently meets us in our most vulnerable moments, turning our struggles into opportunities for deeper faith, renewed purpose, and a more intimate relationship with Him. It challenges us to move beyond superficial faith to a tenacious, all-consuming pursuit of God's presence and blessing, trusting that even in our weakness, He is able to transform us and confirm His purposes for our lives.
Questions for Reflection
FAQ
Who was Jacob wrestling with?
Answer: While the text simply refers to him as a "man," theological consensus often identifies this figure as a pre-incarnate appearance of Christ (a Christophany) or a powerful angel acting as God's representative (a Theophany). The divine nature of the encounter is confirmed by Jacob's subsequent statement in Genesis 32:30 that he had "seen God face to face" and lived, and by the figure's ability to bless and change Jacob's name to Israel.
What does Jacob mean by "bless me" in this context?
Answer: Jacob's plea for a "blessing" (Hebrew: barak) is a profound request for divine favor, protection, and the confirmation of his destiny. It goes beyond a simple wish; it is a desperate appeal for God's authoritative impartation of spiritual and material well-being, an affirmation of His covenant promises made to Abraham and Isaac, and a legitimization of Jacob's future as the patriarch through whom God's chosen people would descend. It represents a desire for God's tangible presence and approval.
Why did the wrestling stop at daybreak?
Answer: The request to be released at daybreak suggests a divine constraint or the conclusion of the appointed time for this unique, intimate encounter. It implies that the divine being was not bound by human limitations but chose the timing of the revelation, perhaps to emphasize the sacredness of the night-long struggle and to prepare Jacob for the new day and his confrontation with Esau with a new identity. The dawn often symbolizes new beginnings and divine revelation, making it an appropriate moment for the transformation to be sealed and for Jacob to step into his new calling as Israel.
CHRIST-CENTERED FULFILLMENT
The mysterious "man" with whom Jacob wrestles at Jabbok is frequently interpreted as a Christophany, a pre-incarnate manifestation of Jesus Christ. This encounter profoundly foreshadows Christ's direct and intimate engagement with humanity, not as an abstract deity, but as one who enters into our struggles, even allowing Himself to be "held" by desperate faith. Jacob's tenacious clinging for a blessing points forward to Christ as the ultimate source of all spiritual blessings, as affirmed in Ephesians 1:3. Just as Jacob wrestled and prevailed through persistence, Christ Himself wrestled in the Garden of Gethsemane, enduring profound agony and spiritual struggle, not for His own blessing, but to secure the ultimate blessing of salvation and reconciliation for all humanity, as described in Luke 22:44. Through Christ, we receive the true blessing of a new name, a new identity, and an unshakeable relationship with God, fulfilling the promise inherent in Jacob's transformation and his new name, Israel. This divine encounter at Jabbok thus serves as a powerful Old Testament prototype of God's redemptive work, culminating in the person and work of Jesus Christ, who truly "struggled with God" on our behalf to bring us eternal life and blessing, as promised in John 3:16.