7 Then Jacob was greatly afraid and was distressed. He divided the people who were with him, along with the flocks, the herds, and the camels, into two companies.
8 He said, “If Esau comes to the one company, and strikes it, then the company which is left will escape.”
9 Jacob said, “God of my father Abraham, and God of my father Isaac, Yahweh, who said to me, ‘Return to your country, and to your relatives, and I will do you good,’
10 I am not worthy of the least of all the loving kindnesses, and of all the truth, which you have shown to your servant; for with just my staff I crossed over this Jordan; and now I have become two companies.
11 Please deliver me from the hand of my brother, from the hand of Esau; for I fear him, lest he come and strike me and the mothers with the children.
12 You said, ‘I will surely do you good, and make your offspring as the sand of the sea, which can’t be counted because there are so many.’”
13 He stayed there that night, and took from that which he had with him a present for Esau, his brother:
14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams,
15 thirty milk camels and their colts, forty cows, ten bulls, twenty female donkeys and ten foals.
16 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.”
17 He commanded the foremost, saying, “When Esau, my brother, meets you, and asks you, saying, ‘Whose are you? Where are you going? Whose are these before you?’
18 Then you shall say, ‘They are your servant, Jacob’s. It is a present sent to my lord, Esau. Behold, he also is behind us.’”
19 He commanded also the second, and the third, and all that followed the herds, saying, “This is how you shall speak to Esau, when you find him.
20 You shall say, ‘Not only that, but behold, your servant, Jacob, is behind us.’” For, he said, “I will appease him with the present that goes before me, and afterward I will see his face. Perhaps he will accept me.”
21 So the present passed over before him, and he himself stayed that night in the camp.
22 He rose up that night, and took his two wives, and his two servants, and his eleven sons, and crossed over the ford of the Jabbok.
23 He took them, and sent them over the stream, and sent over that which he had.
24 Jacob was left alone, and wrestled with a man there until the breaking of the day.
25 When he saw that he didn’t prevail against him, the man touched the hollow of his thigh, and the hollow of Jacob’s thigh was strained as he wrestled.
26 The man said, “Let me go, for the day breaks.” Jacob said, “I won’t let you go unless you bless me.”
27 He said to him, “What is your name?” He said, “Jacob”.
28 He said, “Your name will no longer be called Jacob, but Israel; for you have fought with God and with men, and have prevailed.”
29 Jacob asked him, “Please tell me your name.” He said, “Why is it that you ask what my name is?” So he blessed him there.
30 Jacob called the name of the place Peniel; for he said, “I have seen God face to face, and my life is preserved.”
31 The sun rose on him as he passed over Peniel, and he limped because of his thigh.
32 Therefore the children of Israel don’t eat the sinew of the hip, which is on the hollow of the thigh, to this day, because he touched the hollow of Jacob’s thigh in the sinew of the hip.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 32:24–32Jacob was left behind; and meeting with an angel, he wrestled with him, the angel beginning the struggle: but he prevailed over the angel, who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel. These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. … Now when he felt pain, by this struggling, upon his broad sinew, he abstained from eating that sinew himself afterward; and for his sake it is still not eaten by us.
Jacob was left behind; and meeting with an angel, he wrestled with him, the angel beginning the struggle: but he prevailed over the angel, who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel. These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. … Now when he felt pain, by this struggling, upon his broad sinew, he abstained from eating that sinew himself afterward; and for his sake it is still not eaten by us.
Josephus, Antiquities of the Jews, Antiquities 1.20.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 32:7–10HE FEARED GREATLY AND WAS DISTRESSED — He was afraid lest he be killed, and he was distressed that he might have to kill someone (Genesis Rabbah 76:2). … He prepared himself for three things: to give him a present … for prayer … for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6). … I AM TOO UNWORTHY OF ALL THE MERCIES … My merits are diminished in consequence of all the kindness and truth which You have already shown me. For this reason I am afraid: perhaps, since You made these promises to me, I have become depraved (נתקלקלתי) by sin … and this may cause me to be delivered unto Esau’s power (Shabbat 32a).
HE FEARED GREATLY AND WAS DISTRESSED — He was afraid lest he be killed, and he was distressed that he might have to kill someone (Genesis Rabbah 76:2). … He prepared himself for three things: to give him a present … for prayer … for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6). … I AM TOO UNWORTHY OF ALL THE MERCIES … My merits are diminished in consequence of all the kindness and truth which You have already shown me. For this reason I am afraid: perhaps, since You made these promises to me, I have become depraved (נתקלקלתי) by sin … and this may cause me to be delivered unto Esau’s power (Shabbat 32a).
Rashi, Commentary on the Torah, on 32:7–10; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 32:24AND JACOB WAS LEFT ALONE — He had forgotten some small jars and he returned for them (Chullin 91a). … AND A MAN WRESTLED — Menachem (ben Seruk) explains: “a man covered himself with dust”, taking the verb as connected in sense with אבק “dust”. It would mean that they were raising the dust with their feet through their movements. I, however, am of opinion that it means “he fastened himself on”, and that it is an Aramaic word … It denotes “intertwining”, for such is the manner of two people who make strong efforts to throw each other — one clasps the other and twines himself round him with his arms. Our Rabbis of blessed memory explained that he was Esau’s guardian angel (Genesis Rabbah 77:3).
AND JACOB WAS LEFT ALONE — He had forgotten some small jars and he returned for them (Chullin 91a). … AND A MAN WRESTLED — Menachem (ben Seruk) explains: “a man covered himself with dust”, taking the verb as connected in sense with אבק “dust”. It would mean that they were raising the dust with their feet through their movements. I, however, am of opinion that it means “he fastened himself on”, and that it is an Aramaic word … It denotes “intertwining”, for such is the manner of two people who make strong efforts to throw each other — one clasps the other and twines himself round him with his arms. Our Rabbis of blessed memory explained that he was Esau’s guardian angel (Genesis Rabbah 77:3).
Rashi, Commentary on the Torah, on 32:24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 32:26–31FOR THE DAY BREAKETH, and I have to sing God’s praise at day (Chullin 91b; Genesis Rabbah 78:1). … [EXCEPT] THOU BLESS ME — admit my right to the blessings which my father gave me and to which Esau lays claim. … [THY NAME SHALL] NO MORE BE CALLED JACOB [BUT ISRAEL] (literally, “not Jacob — supplanting — shall any more be said to thee”) — It shall no longer be said that the blessings came to you through supplanting and subtlety but through noble conduct (שררה) and in an open manner. … WHEREFORE IS IT THAT THOU DOST ASK [AFTER MY NAME]? — We have no fixed names; our names change, all depending upon the service we are commanded to carry out as the errand with which we are charged (Genesis Rabbah 78:4). … AND THE SUN SHONE UPON HIM— This is the expression that people use: “When we reached such-and-such a place the dawn broke upon us”. This is its literal sense. But the Midrash says that לו means, “for his needs” — to heal his lameness.
FOR THE DAY BREAKETH, and I have to sing God’s praise at day (Chullin 91b; Genesis Rabbah 78:1). … [EXCEPT] THOU BLESS ME — admit my right to the blessings which my father gave me and to which Esau lays claim. … [THY NAME SHALL] NO MORE BE CALLED JACOB [BUT ISRAEL] (literally, “not Jacob — supplanting — shall any more be said to thee”) — It shall no longer be said that the blessings came to you through supplanting and subtlety but through noble conduct (שררה) and in an open manner. … WHEREFORE IS IT THAT THOU DOST ASK [AFTER MY NAME]? — We have no fixed names; our names change, all depending upon the service we are commanded to carry out as the errand with which we are charged (Genesis Rabbah 78:4). … AND THE SUN SHONE UPON HIM— This is the expression that people use: “When we reached such-and-such a place the dawn broke upon us”. This is its literal sense. But the Midrash says that לו means, “for his needs” — to heal his lameness.
Rashi, Commentary on the Torah, on 32:26–31; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 32:24–25Moreover, it is not said that Satan, or any mortal man, wrestled with Jacob, but God himself: to teach us that our faith is tried by him; and whenever we are tempted, our business is truly with him … For we do not fight against him, except by his own power, and with his own weapons; for he, having challenged us to this contest, at the same time furnishes us with means of resistance, so that he both fights against us and for us. … That Moses here calls him a man whom a little after he declares to have been God, is a sufficiently usual form of speech. For since God appeared under the form of a man, the name is thence assumed … Though Jacob gains the victory; yet the angel strikes him on the thigh, from which cause he was lame even to the end of his life. And although the vision was by night, yet the Lord designed this mark of it to continue through all his days, that it might thence appear not to have been a vain dream.
Moreover, it is not said that Satan, or any mortal man, wrestled with Jacob, but God himself: to teach us that our faith is tried by him; and whenever we are tempted, our business is truly with him … For we do not fight against him, except by his own power, and with his own weapons; for he, having challenged us to this contest, at the same time furnishes us with means of resistance, so that he both fights against us and for us. … That Moses here calls him a man whom a little after he declares to have been God, is a sufficiently usual form of speech. For since God appeared under the form of a man, the name is thence assumed … Though Jacob gains the victory; yet the angel strikes him on the thigh, from which cause he was lame even to the end of his life. And although the vision was by night, yet the Lord designed this mark of it to continue through all his days, that it might thence appear not to have been a vain dream.
John Calvin, Commentaries, on 32:24–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 32:10–12I am not worthy - It is a surprising plea. One would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. … Those are best prepared for the greatest mercies that see themselves unworthy of the least. … The fear that quickens prayer is itself pleadable. … The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off?
I am not worthy - It is a surprising plea. One would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. … Those are best prepared for the greatest mercies that see themselves unworthy of the least. … The fear that quickens prayer is itself pleadable. … The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off?
John Wesley, Explanatory Notes upon the Old Testament, on 32:10–12; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 32:24–25This was doubtless the Lord Jesus Christ, who, among the patriarchs, assumed that human form, which in the fullness of time he really took of a woman, and in which he dwelt thirty-three years among men. He is here styled an angel, because he was … the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory … From Hos 12:4, we may learn that the wrestling of Jacob, mentioned in this place, was not merely a corporeal exercise, but also a spiritual one; He wept and made supplication unto him. … The hollow of Jacob's thigh was out of joint - What this implies is difficult to find out; it is not likely that it was complete luxation of the thigh bone. … as the angel gave it only as a proof of his power, and to show that he could not prevail because he would not, hence the blow was only disabling, without being dangerous; and he was probably cured by the time the sun arose.
This was doubtless the Lord Jesus Christ, who, among the patriarchs, assumed that human form, which in the fullness of time he really took of a woman, and in which he dwelt thirty-three years among men. He is here styled an angel, because he was … the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory … From Hos 12:4, we may learn that the wrestling of Jacob, mentioned in this place, was not merely a corporeal exercise, but also a spiritual one; He wept and made supplication unto him. … The hollow of Jacob's thigh was out of joint - What this implies is difficult to find out; it is not likely that it was complete luxation of the thigh bone. … as the angel gave it only as a proof of his power, and to show that he could not prevail because he would not, hence the blow was only disabling, without being dangerous; and he was probably cured by the time the sun arose.
Adam Clarke, Commentary on the Holy Bible, on 32:24–25; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 32:28–29When Jacob asked Him His name, He declined giving any definite answer, and "blessed him there." He did not tell him His name; not merely, as the angel stated to Manoah in reply to a similar question (Jdg 13:18), because it was פּלא wonder, i.e., incomprehensible to mortal man, but still more to fill Jacob's soul with awe at the mysterious character of the whole event, and to lead him to take it to heart. … God had met him in the form of a man: God in the angel, according to Hos 12:4-5, i.e., not in a created angel, but in the Angel of Jehovah, the visible manifestation of the invisible God. … And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer … by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well.
When Jacob asked Him His name, He declined giving any definite answer, and "blessed him there." He did not tell him His name; not merely, as the angel stated to Manoah in reply to a similar question (Jdg 13:18), because it was פּלא wonder, i.e., incomprehensible to mortal man, but still more to fill Jacob's soul with awe at the mysterious character of the whole event, and to lead him to take it to heart. … God had met him in the form of a man: God in the angel, according to Hos 12:4-5, i.e., not in a created angel, but in the Angel of Jehovah, the visible manifestation of the invisible God. … And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer … by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 32:25–29; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 32
Genesis 32:7–32, World English Bible
Genesis 32 in the Bible · Told in the Story: Chapter 10, Wrestling with God
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 32:24–32Jacob was left behind; and meeting with an angel, he wrestled with him, the angel beginning the struggle: but he prevailed over the angel, who used a voice, and spake to him in words, exhorting him to be pleased with what had happened to him, and not to suppose that his victory was a small one, but that he had overcome a divine angel, and to esteem the victory as a sign of great blessings that should come to him, and that his offspring should never fall, and that no man should be too hard for his power. He also commanded him to be called Israel, which in the Hebrew tongue signifies one that struggled with the divine angel. These promises were made at the prayer of Jacob; for when he perceived him to be the angel of God, he desired he would signify to him what should befall him hereafter. … Now when he felt pain, by this struggling, upon his broad sinew, he abstained from eating that sinew himself afterward; and for his sake it is still not eaten by us.
Josephus, Antiquities of the Jews, Antiquities 1.20.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 32:7–10HE FEARED GREATLY AND WAS DISTRESSED — He was afraid lest he be killed, and he was distressed that he might have to kill someone (Genesis Rabbah 76:2). … He prepared himself for three things: to give him a present … for prayer … for war — as it states in this verse, “then the remaining camp may escape”, for I will fight against him (Tanchuma Yashan 1:8:6). … I AM TOO UNWORTHY OF ALL THE MERCIES … My merits are diminished in consequence of all the kindness and truth which You have already shown me. For this reason I am afraid: perhaps, since You made these promises to me, I have become depraved (נתקלקלתי) by sin … and this may cause me to be delivered unto Esau’s power (Shabbat 32a).
Rashi, Commentary on the Torah, on 32:7–10; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 32:24AND JACOB WAS LEFT ALONE — He had forgotten some small jars and he returned for them (Chullin 91a). … AND A MAN WRESTLED — Menachem (ben Seruk) explains: “a man covered himself with dust”, taking the verb as connected in sense with אבק “dust”. It would mean that they were raising the dust with their feet through their movements. I, however, am of opinion that it means “he fastened himself on”, and that it is an Aramaic word … It denotes “intertwining”, for such is the manner of two people who make strong efforts to throw each other — one clasps the other and twines himself round him with his arms. Our Rabbis of blessed memory explained that he was Esau’s guardian angel (Genesis Rabbah 77:3).
Rashi, Commentary on the Torah, on 32:24; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 32:26–31FOR THE DAY BREAKETH, and I have to sing God’s praise at day (Chullin 91b; Genesis Rabbah 78:1). … [EXCEPT] THOU BLESS ME — admit my right to the blessings which my father gave me and to which Esau lays claim. … [THY NAME SHALL] NO MORE BE CALLED JACOB [BUT ISRAEL] (literally, “not Jacob — supplanting — shall any more be said to thee”) — It shall no longer be said that the blessings came to you through supplanting and subtlety but through noble conduct (שררה) and in an open manner. … WHEREFORE IS IT THAT THOU DOST ASK [AFTER MY NAME]? — We have no fixed names; our names change, all depending upon the service we are commanded to carry out as the errand with which we are charged (Genesis Rabbah 78:4). … AND THE SUN SHONE UPON HIM— This is the expression that people use: “When we reached such-and-such a place the dawn broke upon us”. This is its literal sense. But the Midrash says that לו means, “for his needs” — to heal his lameness.
Rashi, Commentary on the Torah, on 32:26–31; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 32:24–25Moreover, it is not said that Satan, or any mortal man, wrestled with Jacob, but God himself: to teach us that our faith is tried by him; and whenever we are tempted, our business is truly with him … For we do not fight against him, except by his own power, and with his own weapons; for he, having challenged us to this contest, at the same time furnishes us with means of resistance, so that he both fights against us and for us. … That Moses here calls him a man whom a little after he declares to have been God, is a sufficiently usual form of speech. For since God appeared under the form of a man, the name is thence assumed … Though Jacob gains the victory; yet the angel strikes him on the thigh, from which cause he was lame even to the end of his life. And although the vision was by night, yet the Lord designed this mark of it to continue through all his days, that it might thence appear not to have been a vain dream.
John Calvin, Commentaries, on 32:24–25; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Genesis 32:10–12I am not worthy - It is a surprising plea. One would think he should have pleaded that what was now in danger was his own against all the world, and that he had earned it dear enough; no, he pleads, Lord, I am not worthy of it. … Those are best prepared for the greatest mercies that see themselves unworthy of the least. … The fear that quickens prayer is itself pleadable. … The best we can say to God in prayer is, what he hath said to us. God's promises as they are the surest guide of our desires in prayer, and furnish us with the best petitions, so they are the firmest ground of our hopes, and furnish us with the best pleas. Thou saidst, I will do thee good - Lord, do me good in this matter. He pleads also a particular promise, that of the multiplying of his seed. Lord, what will become of that promise, if they be all cut off?
John Wesley, Explanatory Notes upon the Old Testament, on 32:10–12; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 32:24–25This was doubtless the Lord Jesus Christ, who, among the patriarchs, assumed that human form, which in the fullness of time he really took of a woman, and in which he dwelt thirty-three years among men. He is here styled an angel, because he was … the Messenger of the great counsel or design to redeem fallen man from death, and bring him to eternal glory … From Hos 12:4, we may learn that the wrestling of Jacob, mentioned in this place, was not merely a corporeal exercise, but also a spiritual one; He wept and made supplication unto him. … The hollow of Jacob's thigh was out of joint - What this implies is difficult to find out; it is not likely that it was complete luxation of the thigh bone. … as the angel gave it only as a proof of his power, and to show that he could not prevail because he would not, hence the blow was only disabling, without being dangerous; and he was probably cured by the time the sun arose.
Adam Clarke, Commentary on the Holy Bible, on 32:24–25; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 32:28–29When Jacob asked Him His name, He declined giving any definite answer, and "blessed him there." He did not tell him His name; not merely, as the angel stated to Manoah in reply to a similar question (Jdg 13:18), because it was פּלא wonder, i.e., incomprehensible to mortal man, but still more to fill Jacob's soul with awe at the mysterious character of the whole event, and to lead him to take it to heart. … God had met him in the form of a man: God in the angel, according to Hos 12:4-5, i.e., not in a created angel, but in the Angel of Jehovah, the visible manifestation of the invisible God. … And Jacob overcame God; not with the power of the flesh however, with which he had hitherto wrestled for God against man (God convinced him of that by touching his hip, so that it was put out of joint), but by the power of faith and prayer … by which he proved himself to be a true wrestler of God, who fought with God and with men, i.e., who by his wrestling with God overcame men as well.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 32:25–29; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.