Greek Text · Translation · Interlinear · Discourse Structure

The Book of Genesis, Chapter 32ΓΕΝΕΣΙΣ ΛΒ′

Each verse opens with the running Greek, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case (color), parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Versification note: LXX Genesis 32 contains 33 verses and begins one verse earlier than English Bibles.

Translation & textual notes

The Greek text of Genesis 32 follows the standard critical text of the Septuagint as established in the Rahlfs–Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Versification note: LXX Genesis 32 contains 33 verses and begins one verse earlier than English Bibles. LXX 32:1 = English 31:55 (Laban rising early, kissing his grandchildren, and returning home); thereafter the offset is +1 throughout — LXX 32:2 = English 32:1, through LXX 32:33 = English 32:32 (the sinew prohibition). At 32:3 the site-name Mahanaim (Hebrew מַחֲנַיִם, 'two camps') is rendered not as a transliteration but as Παρεμβολαί ('CAMPS') — the LXX makes the etymology transparent, and the word ties forward to Jacob's strategic division of his company into two παρεμβολαί (32:8). The embassy to Esau (32:4–6) frames Jacob as 'your servant' (ὁ παῖς σου) addressing 'my lord Esau' (τῷ κυρίῳ μου Ησαυ), a posture of deliberate submission that reverses the stolen blessing dynamic of Gen 27. Jacob's prayer (32:10–13) is a model of covenantal self-abasement — ἱκανοῦμαί σοι ('I am unworthy of') framing all his prosperity as undeserved grace. The chapter's narrative centre is the night-wrestling at the Jabbok (Ιαβοκ): ὑπελείφθη δὲ Ιακωβ μόνος· καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως τοῦ πρωΐ ('a MAN wrestled with him until dawn,' 32:25) — the combatant is called ἄνθρωπος throughout; his divine identity is confirmed only by Jacob's naming of the site and by Hos 12:4–5, which glosses the episode as an encounter ἐνίσχυσεν πρὸς ἄγγελον ('he prevailed against an angel'). At 32:29 the new name ΙΣΡΑΗΛ receives the LXX's distinctive etymology: ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατός ('because you have prevailed with God and are mighty with men') — ἐνίσχυσας ('you were strong / prevailed') gives the name an active-triumphant sense. At 32:31 Peniel is rendered Εἶδος θεοῦ ('FORM of God'): εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον ('for I saw God face to face') — a theophanic claim of extraordinary weight that the LXX renders directly. The chapter closes with the aetiological note at 32:33: the sons of Israel do not eat τὸ νεῦρον ὃ ἐνάρκησεν ('the sinew which was numbed') because the man touched the hollow of Jacob's thigh and it was numbed (ἐνάρκησεν) — a body-memory grounding dietary law in the encounter with the divine.

1

Ἀναστὰς δὲ Λαβαν τὸ πρωΐ κατεφίλησεν τοὺς υἱοὺς αὐτοῦ καὶ τὰς θυγατέρας αὐτοῦ καὶ εὐλόγησεν αὐτούς· καὶ ἀποστραφεὶς Λαβαν ἀπῆλθεν εἰς τὸν τόπον αὐτοῦ.

And Laban rose early in the morning and kissed his sons and his daughters and blessed them; and Laban turned and went away to his own place.

Narrative resumption / closure of the Laban episodeἈναστὰς δέ
LXX 32:1 = English 31:55 — the first verse of LXX chapter 32 closes the Laban cycle, not opens the Esau confrontation. The participial opener Ἀναστὰς δέ ('and having risen') mirrors the dawn-departure idiom used repeatedly at covenant scene-closings; the double mention of Λαβαν by name in a single verse is a Hebraizing paratactic device. The verse forms the hinge: Laban recedes westward while the next verse pivots eastward toward Esau.
Word-by-word analysis· 24 words
Ἀναστὰςrising early / having risenAor Act Ptc Nom Sg M · ἀνίστημιadverbial participle (temporal: 'having risen')→ ingressive aorist participle (onset of the action of rising)ἀνίστημι: 'rise, stand up'; the aorist participle is the LXX's standard rendering of the Hebrew וַיַּשְׁכֵּם ('he rose early'), a dawn-departure idiom signalling the conclusion of an encounter (cf. Gen 19:27; 21:14; 22:3). The action of rising early formalises Laban's departure as deliberate and final.
δὲand / butpostpositive particle (mild adversative / continuative)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΛαβανLabansubject (indeclinable proper noun)→ participant identificationΛαβαν: LXX transliteration of Hebrew לָבָן (Laban, 'white'); indeclinable throughout the LXX. The name appears twice in this verse — a paratactic Hebraism ensuring clarity at the moment of final departure.
τὸtheAccusativearticle (accusative of time: 'in the morning')→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωΐmorningAccusativeaccusative of time (adverbial: 'in the morning')→ object specificationπρωΐ: 'early morning, dawn'; the articulated adverb τὸ πρωΐ is the LXX's standard idiom for early rising; it renders Hebrew בַּבֹּקֶר and echoes the dawn-departure pattern of the patriarchal narratives.
κατεφίλησενkissedAor Act Indic 3 Sg · καταφιλέωmain verb (narrative action)→ constative aorist (single completed act of affection)καταφιλέω: 'kiss warmly, kiss affectionately' (κατά-intensified form of φιλέω); the compound suggests a more demonstrative kiss than simple φιλέω; cf. Luke 15:20, where the father καταφιλέω the returning prodigal — the prodigal-son kiss is linguistically anchored in the patriarchal farewell tradition.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὺςsonsAccusativedirect object→ object specificationυἱός: 'son'; Laban's 'sons' here are his grandsons (by Jacob's wives), read contextually as Laban's male grandchildren; the Hebrew בָּנָיו is rendered literally.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (coordinating: parallel objects)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέραςdaughtersAccusativedirect object (second object of κατεφίλησεν)→ object specificationθυγάτηρ: 'daughter'; Laban's daughters are Rachel and Leah, Jacob's wives; the verse presents the kissing as a comprehensive family farewell.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (narrative action)→ constative aorist (completed act of blessing)εὐλογέω: 'bless, speak well of'; the patriarchal blessing (בֵּרַךְ) is the decisive speech-act of the Genesis narratives — Laban's parting blessing, given openly (contrast his angry night-pursuit), closes their relationship with a formal benediction. It also ironically echoes the blessing Jacob stole from Esau in Gen 27.
αὐτούςthemAccusativedirect object (pronoun referring to sons and daughters collectively)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (pronoun referring to sons and daughters collectively).
καὶandnarrative conjunction (transitioning to Laban's departure)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποστραφεὶςhaving turned awayAor Pass Ptc Nom Sg M · ἀποστρέφωadverbial participle (attendant circumstance / modal: 'he turned and went')→ ingressive aorist participle (the turn as decisive gesture of departure)ἀποστρέφω: 'turn away, return'; the participle captures the physical gesture of turning one's back and heading home — the visual finality of the departure moment. In LXX narrative, ἀποστρέφω often marks the end of an encounter.
ΛαβανLabansubject repeated (Hebraizing clarity at departure)→ participant identificationΛαβαν: transliterated proper name rendered in Greek letters; here it functions as subject repeated (Hebraizing clarity at departure).
ἀπῆλθενwent awayAor Act Indic 3 Sg · ἀπέρχομαιmain verb (narrative action: final departure)→ constative aorist (single completed departure)ἀπέρχομαι: 'go away, depart'; the ἀπό-prefix underscores separation — Laban goes away from Jacob's sphere definitively. The verb is the standard LXX rendering of הָלַךְ in departure scenes.
εἰςtopreposition + accusative (directional: goal of departure)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: goal of departure).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeaccusative, object of εἰς (goal: 'his place' = his homeland in Paddan-Aram)→ object specificationτόπος: 'place, location'; εἰς τὸν τόπον αὐτοῦ is the standard LXX idiom for returning to one's homeland (cf. Gen 18:33; 30:25; Num 24:25). Laban's 'place' is Haran in Mesopotamia.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
2

Ιακωβ δὲ ἀπῆλθεν εἰς τὴν ὁδὸν αὐτοῦ· καὶ ἀναβλέψας εἶδεν παρεμβολὴν θεοῦ παρεμβεβληκυῖαν, καὶ συνήντησαν αὐτῷ οἱ ἄγγελοι τοῦ θεοῦ.

And Jacob went on his way; and lifting up his eyes he saw the camp of God encamped, and the angels of God met him.

Narrative pivot: from Laban's departure to Jacob's theophanic encounterδέ
The δέ marks the pivot from Laban's world to Jacob's. The compound participle ἀναβλέψας ('having lifted up his eyes') is the standard LXX gesture of theophanic perception — cf. Gen 18:2; 22:13; 33:1. The cognate accusative παρεμβολὴν … παρεμβεβληκυῖαν ('a camp … encamped') is a Hebraizing figura etymologica (מַחֲנֶה חָנָה) giving the divine presence a military-encampment character that anticipates the chapter's wrestle-narrative. This verse is LXX 32:2 = English 32:1.
Word-by-word analysis· 20 words
ΙακωβJacobsubject (indeclinable proper noun)→ participant identificationΙακωβ: LXX transliteration of יַעֲקֹב; indeclinable throughout Genesis. The name will be replaced by Ισραηλ at 32:29, making this verse part of the last extended Jacob-named section before the renaming.
δὲandpostpositive particle (narrative continuation / mild contrast with Laban's departure)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπῆλθενwentAor Act Indic 3 Sg · ἀπέρχομαιmain verb (narrative action)→ constative aorist (single act of departure)ἀπέρχομαι: 'go away, set out'; echoes Laban's ἀπῆλθεν in the previous verse — a deliberate parallelism: both men depart their shared location, each to his own destiny.
εἰςonpreposition + accusative (directional: 'on his way')→ spatial or relational framingεἰς: meaning 'on'; here it marks the relation signaled by preposition + accusative (directional: 'on his way').
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸνway / roadAccusativeaccusative, object of εἰς (the journey itself as goal: 'set out on his way')→ object specificationὁδός: 'road, way, journey'; εἰς τὴν ὁδὸν αὐτοῦ is the LXX idiom for 'went on his way' — the journey as directed purpose rather than mere motion.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀναβλέψαςlifting up his eyes / looking upAor Act Ptc Nom Sg M · ἀναβλέπωadverbial participle (temporal: 'and having looked up')→ ingressive aorist participle (moment of visual perception)ἀναβλέπω: 'look up, lift the eyes'; the gestureis a Hebraism (וַיִּשָּׂא אֶת-עֵינָיו) consistently used in Genesis at moments of theophanic or destiny-laden perception (cf. Gen 18:2; 22:13; 24:63; 33:1; 37:25). The lifted gaze signals that what follows is more than ordinary sight.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (narrative action: perception of theophany)→ constative aorist (single moment of vision)ὁράω: 'see, perceive'; the verb of vision is the standard theophanic-perception word in Genesis; what Jacob sees (παρεμβολὴν θεοῦ) marks this as a genuine divine encounter, the second since Bethel (Gen 28:12).
παρεμβολὴνcamp / army campAccusativedirect object (first element of cognate-accusative construction)→ object specificationπαρεμβολή: 'encampment, military camp'; renders מַחֲנֶה; the word will recur in 32:3 (the place-name Παρεμβολαί) and in 32:8–9 (Jacob's tactical division). The divine camp is presented in military terms — the heavenly host as armed escort.
θεοῦof GodGenitivegenitive of possession / subjective genitive (the camp that belongs to God)→ relational specificationθεός: 'God'; the anarthrous genitive θεοῦ is a Hebraism — the construct chain מַחֲנֵה אֱלֹהִים rendered without the article, standard LXX practice for the divine name in construct.
παρεμβεβληκυῖανencampedPf Act Ptc Acc Sg F · παρεμβάλλωattributive participle (modifying παρεμβολήν: cognate figura etymologica)→ intensive perfect participle (established, presently encamped state)παρεμβάλλω: 'encamp, pitch camp'; the perfect participle παρεμβεβληκυῖαν with its cognate noun παρεμβολήν reproduces the Hebrew figura etymologica חֹנָה מַחֲנֶה — the camp-camping construction emphasises the concrete military reality of the divine presence. The intensive perfect underscores that the camp is established and waiting.
καὶandnarrative conjunction (introducing the meeting)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
συνήντησανmetAor Act Indic 3 Pl · συναντάωmain verb (narrative action: the divine encounter)→ constative aorist (single completed act of meeting)συναντάω: 'meet, encounter'; the verb renders Hebrew וַיִּפְגְּעוּ-בוֹ (from פָּגַע, 'to encounter, strike against') — a verb that can denote both peaceful meeting and hostile collision, introducing the ambiguity that will persist through the wrestling of 32:25.
αὐτῷhimDativedative of indirect object / dative with συναντάω (the one met)→ participant reference or interestαὐτῷ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object / dative with συναντάω (the one met).
οἱtheNominativearticle (subject of clause)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοιangels / messengersNominativesubject→ participant prominenceἄγγελος: 'messenger, angel'; renders מַלְאֲכֵי אֱלֹהִים — the same word used for the messengers Jacob dispatches to Esau in 32:4 (ἀγγέλους), a deliberate lexical bridge: the divine angels meet Jacob before he sends his human messengers.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession ('angels of God')→ relational specificationθεός: the divine-messenger formula οἱ ἄγγελοι τοῦ θεοῦ echoes Gen 28:12 (Jacob's ladder dream), where the same phrase appears — the Mahanaim encounter is thus a waking repetition of the Bethel nocturnal theophany. Hos 12:4 later identifies the wrestler of 32:25 as an ἄγγελος, linking both encounters.
3

εἶπεν δὲ Ιακωβ ἡνίκα εἶδεν αὐτούς Παρεμβολὴ θεοῦ αὕτη· καὶ ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου Παρεμβολαί.

And Jacob said when he saw them, 'This is the camp of God'; and he called the name of that place Mahanaim [Παρεμβολαί, 'Camps'].

Naming / aetiology: the theophanic site receives its LXX-translated nameδέ
Jacob's exclamation Παρεμβολὴ θεοῦ αὕτη and the site-name Παρεμβολαί ('Camps') are the LXX's translation of Hebrew מַחֲנֵה אֱלֹהִים and מַחֲנַיִם respectively — a deliberate rendering of the Hebrew dual ('two camps') as a Greek plural, making the etymology fully transparent for Greek readers. The LXX does not transliterate Mahanaim but translates it, a choice that also anticipates Jacob's own division into two camps (δύο παρεμβολάς) in 32:8. This is LXX 32:3 = English 32:2.
Word-by-word analysis· 17 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction)→ constative aorist (single speech act)λέγω: 'say, speak'; the speech-introduction verb here introduces a spontaneous exclamation — a theophanic naming formula that mirrors Gen 28:17 (ὡς φοβερὸς ὁ τόπος οὗτος — 'how fearsome is this place') from the Bethel theophany.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobsubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
ἡνίκαwhentemporal conjunction (subordinating: 'at the time when')→ discourse linkage or contrastἡνίκα: 'when, at the time that'; a more precise temporal conjunction than ὅτε — it specifies the exact moment of perception as the trigger for the speech act.
εἶδενhe sawAor Act Indic 3 Sg · ὁράωverb of temporal clause→ constative aorist (the moment of vision)ὁράω: echoes the εἶδεν of 32:2 — the same verb of divine-vision perception governs both the narrator's description (v.2) and Jacob's reaction (v.3), binding the encounter and its verbal acknowledgement.
αὐτούςthemAccusativedirect object (the angels seen)→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the angels seen).
ΠαρεμβολὴcampNominativepredicate nominative (subject of exclamatory nominal clause)→ participant prominenceπαρεμβολή: the exclamation Παρεμβολὴ θεοῦ αὕτη — 'This is the camp of God' — is an asyndetic nominal clause (no copula), the standard form of theophanic site-identification in Genesis (cf. Gen 28:17). The LXX translates מַחֲנֵה אֱלֹהִים rather than transliterating.
θεοῦof GodGenitivegenitive of possession→ relational specificationθεοῦ: meaning 'of God'; it serves as genitive of possession.
αὕτηthisNominativedemonstrative pronoun (subject of nominal clause: 'this [is]')→ participant referenceαὕτη: feminine demonstrative matching παρεμβολή; the pointing gesture — 'this [is] the camp of God' — identifies the visible assembly of angels with the divine military host.
καὶandnarrative conjunction (transitioning to naming act)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (naming formula)→ constative aorist (formal speech act of naming)καλέω: 'call, name'; the naming formula καλέω + τὸ ὄνομα + proper noun is the standard LXX aetiological construction (cf. Gen 16:14; 21:31; 28:19); the naming encodes Jacob's theological perception into geographical memory.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐκάλεσεν (naming formula object)→ object specificationὄνομα: 'name'; in the patriarchal aetiology formula, ὄνομα is the formal object of naming, not a mere label but an interpretive theological designation that embeds the narrative event in the toponym.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive (the place whose name is given)→ relational specificationτόπος: 'place, site'; τοῦ τόπου ἐκείνου is the standard LXX naming-formula phrase; the demonstrative ἐκείνου ('that') marks the site as a now-identifiable landmark distinct from the speaker's current position.
ἐκείνουthatGenitiveattributive demonstrative (modifying τόπου)→ relational specificationἐκείνου: meaning 'that'; it serves as attributive demonstrative (modifying τόπου).
ΠαρεμβολαίCamps / MahanaimNominativepredicate nominative (the name given: 'he called it Παρεμβολαί')→ participant identificationΠαρεμβολαί: LXX's translation of Hebrew מַחֲנַיִם (Mahanaim, dual of מַחֲנֶה 'camp' = 'Two Camps'); the LXX renders rather than transliterates, making the double-camp etymology visible in Greek. This translation anticipates Jacob's own division of his company into δύο παρεμβολάς in 32:8 — the narrative echoes the place-name. The name Mahanaim appears in later history as the capital of Ish-bosheth (2 Sam 2:8) and David's refuge from Absalom (2 Sam 17:24). Hebraism: the dual form is collapsed into a Greek plural.
4

ἀπέστειλεν δὲ Ιακωβ ἀγγέλους ἔμπροσθεν αὐτοῦ πρὸς Ησαυ τὸν ἀδελφὸν αὐτοῦ εἰς γῆν Σηιρ εἰς χώραν Εδωμ·

And Jacob sent messengers before him to Esau his brother, to the land of Seir, to the region of Edom.

Narrative action: the embassy dispatchedδέ
The δέ pivots from the theophanic Mahanaim encounter to Jacob's human-political response — he sends ἀγγέλους ('messengers'), the same word used for the divine ἄγγελοι who met him in 32:2, a deliberate lexical bridge: Jacob mirrors the divine embassy with a human one. The double locative (εἰς γῆν Σηιρ εἰς χώραν Εδωμ) is a Hebraizing apposition identifying Esau's territory. This is LXX 32:4 = English 32:3.
Word-by-word analysis· 17 words
ἀπέστειλενsentAor Act Indic 3 Sg · ἀποστέλλωmain verb (narrative action: commissioning of embassy)→ constative aorist (single completed act of sending)ἀποστέλλω: 'send, commission, dispatch'; the verb of commissioned sending — stronger than πέμπω, implying authorised mission. It renders שָׁלַח; in the NT ἀπόστολος derives from the same root, giving sent messengers official-representative status.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobsubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
ἀγγέλουςmessengers / angelsAccusativedirect object (the messengers dispatched)→ object specificationἄγγελος: 'messenger, angel'; the same word used for the divine ἄγγελοι at 32:2 — the lexical parallel is almost certainly deliberate: Jacob dispatches his own messengers immediately after the divine messengers have met him. The human embassy is a theological mirror of the divine one.
ἔμπροσθενbefore / ahead ofadverb (of spatial priority: 'ahead of him')→ clausal contributionἔμπροσθεν: 'in front of, before'; the messengers go ahead as a reconnaissance-and-preparation force; the idiom ἔμπροσθεν αὐτοῦ is the LXX's standard rendering of לְפָנָיו ('before his face').
αὐτοῦhim / hisGenitivegenitive with ἔμπροσθεν→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ἔμπροσθεν.
πρὸςtopreposition + accusative (directional: addressee of the mission)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: addressee of the mission).
ΗσαυEsauindeclinable proper noun, object of πρός→ participant identificationΗσαυ: LXX transliteration of עֵשָׂו (Esau); indeclinable. The addressee of Jacob's diplomatic overture — the brother from whom he fled (Gen 27–28) after stealing the firstborn blessing.
τὸνtheAccusativearticle (with appositional phrase)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφὸνbrotherAccusativeapposition to Ησαυ (relational identification)→ object specificationἀδελφός: 'brother'; the designation τὸν ἀδελφὸν αὐτοῦ ('his brother') is not redundant — it foregrounds the relationship whose rupture Jacob is now attempting to repair. The kinship term will recur throughout the chapter.
αὐτοῦhisGenitivegenitive of relationship→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
εἰςtopreposition + accusative (directional: destination of messengers)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: destination of messengers).
γῆνlandAccusativeaccusative, object of εἰς (geographical destination)→ object specificationγῆ: 'land, earth, territory'; εἰς γῆν Σηιρ — Seir is the highland territory of Edom, east of the Arabah. The anarthrous construction is a Hebraism (לְאֶרֶץ שֵׂעִיר).
ΣηιρSeirindeclinable proper noun (geographic designation)→ participant identificationΣηιρ: LXX transliteration of שֵׂעִיר (Seir); the mountainous Edomite territory, associated with Esau from Gen 36:8–9. The name may derive from the root 'hairy' — cf. Gen 27:11's description of Esau as 'hairy.'
εἰςtopreposition + accusative (parallel locative: appositive destination)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (parallel locative: appositive destination).
χώρανregion / countryAccusativeaccusative, second object of εἰς (appositive geographic specification)→ object specificationχώρα: 'region, country, territory'; a broader term than γῆ in this context — the double locative (γῆν Σηιρ / χώραν Εδωμ) is a Hebraizing apposition identifying the same territory under two names.
ΕδωμEdomindeclinable proper noun (geographic / ethnic designation)→ participant identificationΕδωμ: LXX transliteration of אֱדוֹם (Edom); the name of both the territory and the people descended from Esau (Gen 36:1). The name is etymologically linked to 'red' (אָדֹם), connected to the red stew of Gen 25:30.
5

καὶ ἐνετείλατο αὐτοῖς λέγων Οὕτως ἐρεῖτε τῷ κυρίῳ μου Ησαυ Οὕτως λέγει ὁ παῖς σου Ιακωβ Μετὰ Λαβαν παρῴκησα καὶ ἐχρόνισα ἕως τοῦ νῦν·

And he charged them, saying, 'Thus you shall say to my lord Esau: Thus says your servant Jacob, "I have sojourned with Laban and tarried until now."'

Direct speech: Jacob's scripted embassy message — the posture of a servantκαὶ
The double Οὕτως … Οὕτως formula ('Thus … thus says') is a Hebraism calquing the standard diplomatic/prophetic messenger formula כֹּה תֹאמְרוּן / כֹּה אָמַר, used for official royal dispatches and prophetic oracles alike. Jacob scripts himself as ὁ παῖς σου ('your servant') addressing Ησαυ as τῷ κυρίῳ μου ('my lord') — a complete role-reversal from Gen 27:29 where Isaac blessed Jacob to be lord over his brothers. Μετὰ Λαβαν παρῴκησα introduces the confession of twenty years' sojourning.
Word-by-word analysis· 24 words
καὶandnarrative conjunction (sequential action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοcharged / commanded / instructedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (commissioning speech act)→ constative aorist (single act of instruction)ἐντέλλομαι: 'command, charge, give instructions'; the deponent middle renders Hebrew וַיְצַו — the verb of official commissioning used when a superior gives binding instructions to a subordinate. Jacob is fully in control of the diplomatic script.
αὐτοῖςthemDativedative of indirect object (the messengers charged)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (the messengers charged).
λέγωνsayingPres Act Ptc Nom Sg M · λέγωadverbial participle (modal: introducing direct speech)→ progressive participle (simultaneous with the commanding)λέγω: the λέγων participle is the standard LXX speech-introduction formula, calquing לֵאמֹר (the Hebrew infinitive construct used before direct speech); it is grammatically redundant but narratively essential.
Οὕτωςthus / sodemonstrative adverb (diplomatic formula: 'in these words')→ adverbial qualificationοὕτως: the double Οὕτως … Οὕτως renders the double כֹּה … כֹּה of the standard Hebrew messenger formula. The first οὕτως introduces Jacob's instruction to his messengers; the second introduces the scripted message itself — a messenger-within-a-message structure.
ἐρεῖτεyou shall sayFut Act Indic 2 Pl · λέγωmain verb of the commissioned speech (future as command)→ imperatival future (the future tense carrying directive force: 'you must say')λέγω: the future ἐρεῖτε functions as a directive — in diplomatic and prophetic Hebrew-influenced speech, the future indicative regularly conveys obligation (cf. Exod 3:14–15 LXX). The messengers' speech is pre-scripted by their sender.
τῷtoDativearticle (dative: indirect object addressee)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳlordDativedative of addressee (honorific title)→ sphere or referenceκύριος: 'lord, master'; τῷ κυρίῳ μου ('my lord') is the formal address of a subordinate to a superior — Jacob adopts the posture of a vassal addressing his overlord. The irony is acute: Gen 27:29 decreed Jacob lord over Esau; now he calls Esau 'my lord.' The voluntary reversal is a calculated act of diplomatic humility.
μουmyGenitivegenitive of relationship (possessive: 'my lord')→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (possessive: 'my lord').
ΗσαυEsauindeclinable proper noun (apposition to κυρίῳ: named addressee)→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (apposition to κυρίῳ: named addressee).
Οὕτωςthusdemonstrative adverb (second formula: introducing the scripted message itself)→ adverbial qualificationΟὕτως: meaning 'thus'; it shapes time, manner, location, or discourse flow in the clause.
λέγειsaysPres Act Indic 3 Sg · λέγωverb of the messenger formula (historic present: 'says' as if current declaration)→ historic present (conveying immediacy and authority of the message)λέγω: the present λέγει in the messenger formula renders אָמַר in its perfect-function use — 'thus says' (not 'thus said') — a prophetic formula that treats the message as a living declaration. The messengers speak as Jacob's authorised voice.
theNominativearticle (with παῖς: self-identification in third person)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςservant / childNominativesubject of scripted speech (Jacob's self-designation)→ participant prominenceπαῖς: 'servant, boy, child'; ὁ παῖς σου ('your servant') is the standard diplomatic self-abasement formula in ancient Near Eastern correspondence (cf. the Amarna letters: 'I am your servant'), rendering Hebrew עַבְדְּךָ. The designation ironically inverts the stolen blessing of Gen 27:29.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΙακωβJacobapposition to ὁ παῖς σου (self-identification by name)→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as apposition to ὁ παῖς σου (self-identification by name).
Μετὰwithpreposition + genitive (comitative: 'in the company of')→ spatial or relational framingΜετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (comitative: 'in the company of').
ΛαβανLabanindeclinable proper noun, object of μετά→ participant identificationΛαβαν: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of μετά.
παρῴκησαI have sojournedAor Act Indic 1 Sg · παροικέωmain verb of the scripted message (Jacob's self-report)→ constative aorist (the entire sojourn of twenty years treated as one completed fact)παροικέω: 'sojourn, dwell as a resident alien, live as a foreigner'; renders Hebrew גַּרְתִּי (from גוּר, 'sojourn'). The sojourner (πάροικος) is a key social-legal category in the Torah — a protected but non-citizen resident. Jacob's twenty years with Laban are framed as sojourning, not settlement.
καὶandnarrative conjunction (adding parallel verb)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐχρόνισαI tarried / delayedAor Act Indic 1 Sg · χρονίζωmain verb (parallel to παρῴκησα: duration of sojourn)→ constative aorist (the full span of delay treated as one completed period)χρονίζω: 'delay, tarry, take a long time'; renders Hebrew אֵחַר ('I have delayed'); the verb conveys the involuntary length of Jacob's stay — he was held there by Laban's changing terms. The admission 'until now' implicitly acknowledges twenty years' absence from Canaan.
ἕωςuntiltemporal conjunction (with genitive: 'until now')→ discourse linkage or contrastἕως: meaning 'until'; conjunction or particle linking this unit with the surrounding discourse.
τοῦtheGenitivearticle (with νῦν: articular adverb as temporal terminus)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νῦνnowGenitiveadverb used as genitive noun (ἕως τοῦ νῦν = 'until now')→ adverbial qualificationνῦν: 'now'; ἕως τοῦ νῦν is the standard LXX temporal formula 'until the present moment,' rendered as a genitive of the articular adverb. It marks the endpoint of Jacob's sojourn and the beginning of the confrontation narrative.
6

καὶ ἐγένοντό μοι βόες καὶ ὄνοι καὶ πρόβατα καὶ παῖδες καὶ παιδίσκαι· καὶ ἀπέστειλα ἀναγγεῖλαι τῷ κυρίῳ μου Ησαυ, ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου.

And I have acquired oxen and donkeys and sheep and male servants and female servants; and I have sent to report to my lord Esau, so that your servant may find favour in your sight.

Continuation of the scripted message: the prosperity report and the petition for favourκαὶ
The inventory of Jacob's wealth (βόες, ὄνοι, πρόβατα, παῖδες, παιδίσκαι) is not merely informational — it demonstrates to Esau that Jacob has not come to claim the birthright inheritance but arrives as an independent man of substance, posing no economic threat. The final clause ἵνα εὕρῃ ὁ παῖς σου χάριν ἐναντίον σου articulates the embassy's single goal: χάρις ('favour, grace') — the same word Rachel used when asking Laban's permission (Gen 30:27) and Esau will use at 33:8, 15. This is LXX 32:6 = English 32:5.
Word-by-word analysis· 27 words
καὶandnarrative conjunction (continuing the scripted speech)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένοντόhave come to be / I have acquiredAor Mid Indic 3 Pl · γίνομαιmain verb (existential: 'there came to be for me' = 'I have acquired')→ constative aorist (the whole accumulation treated as one completed fact)γίνομαι: 'become, come to be'; the dative of advantage (μοι) with ἐγένοντο renders the Hebrew idiom וַיְהִי-לִי ('and there came to be for me') — a possessive construction indicating accumulated wealth. The list that follows constitutes Jacob's proof of independence.
μοιto me / for meDativedative of advantage / possession ('I have acquired')→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage / possession ('I have acquired').
βόεςoxen / cattleNominativesubject (first item in the wealth inventory)→ participant prominenceβοῦς: 'ox, bull, cow'; the first and most prestigious livestock in the ancient Near Eastern wealth hierarchy. Jacob's cattle represent the apex of his material success — cf. the gift-list of 32:15 where forty cows and ten bulls are part of the appeasement offering.
καὶandcoordinating conjunction (in inventory list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὄνοιdonkeysNominativesubject (second item in inventory)→ participant prominenceὄνος: 'donkey, ass'; the primary beast of burden in the patriarchal economy; donkeys figure prominently in the gift-list of 32:15–16.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρόβαταsheepNominativesubject (third item in inventory)→ participant prominenceπρόβατον: 'sheep'; the staple of the patriarchal economy — Jacob's wealth in Laban's service was primarily ovine. The LXX uses πρόβατα here as a general collective for small livestock (sheep and goats).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παῖδεςmale servantsNominativesubject (fourth item: human servants)→ participant prominenceπαῖς: 'servant, boy'; in this context παῖδες = male servants / slaves (rendering עֲבָדִים). The inclusion of human servants signals that Jacob's wealth has expanded into the full patriarchal estate category.
καὶandcoordinating conjunction (final item in list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
παιδίσκαιfemale servants / maidservantsNominativesubject (fifth item: female servants)→ participant prominenceπαιδίσκη: 'maidservant, slave girl'; renders שְׁפָחוֹת. The pairing παῖδες καὶ παιδίσκαι ('male and female servants') is the standard merism for a complete household staff.
καὶandnarrative conjunction (transitioning from inventory to purpose)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστειλαI have sentAor Act Indic 1 Sg · ἀποστέλλωmain verb (report of the dispatch: explaining why the messengers have come)→ constative aorist (the sending as completed act explained from within the message)ἀποστέλλω: the same verb used by the narrator for Jacob's dispatch in 32:4; here Jacob uses it in his own scripted speech — the message explains its own delivery. A self-referential speech act.
ἀναγγεῖλαιto report / to announceAor Act Inf · ἀναγγέλλωinfinitive of purpose (telic: 'in order to report')→ telic infinitive (expressing the purpose of the sending)ἀναγγέλλω: 'report, declare, announce'; the infinitive specifies the purpose of the embassy — not to negotiate but to inform. The transparency of the report (I am coming, I have wealth) is itself a diplomatic posture of openness.
τῷtoDativearticle (dative addressee)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳlordDativedative of indirect object (addressee of the report)→ sphere or referenceκύριος: 'lord'; τῷ κυρίῳ μου Ησαυ — repeated from v.5; the double use of the honorific within the scripted message reinforces the posture of submission throughout.
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΗσαυEsauindeclinable proper noun (apposition to κυρίῳ)→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (apposition to κυρίῳ).
ἵναso that / in order thatpurpose conjunction (introducing telic clause)→ discourse linkage or contrastἵνα: 'in order that'; introduces the final purpose clause — the whole embassy and wealth-report serves a single end: to win χάρις ('favour') before Esau.
εὕρῃmay findAor Act Subj 3 Sg · εὑρίσκωsubjunctive in purpose clause (telic with ἵνα)→ aorist subjunctive (punctiliar: the finding of favour as a discrete hoped-for event)εὑρίσκω: 'find'; εὑρεῖν χάριν ('to find favour') is the standard biblical idiom for winning the goodwill of a superior (cf. Gen 6:8; 18:3; 19:19; 30:27; 33:8, 10, 15). The χάριν-finding formula is Jacob's deepest aspiration in this encounter.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςservantNominativesubject of the purpose clause (third-person self-reference)→ participant prominenceπαῖς: ὁ παῖς σου in third-person — Jacob refers to himself through his messengers in the third person ('your servant may find favour'), the maximum of diplomatic self-effacement.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
χάρινfavour / graceAccusativedirect object of εὕρῃ→ object specificationχάρις: 'favour, grace, goodwill'; renders Hebrew חֵן. The χάριν-finding formula (εὑρεῖν χάριν + ἐναντίον / ἐνώπιον) is the standard LXX expression for obtaining a superior's benevolent regard. In the NT χάρις becomes 'grace' in the theological sense; here it retains the interpersonal favour-seeking meaning.
ἐναντίονbefore / in the sight ofpreposition + genitive (locative: 'in the presence of / before the face of')→ spatial or relational framingἐναντίον: 'opposite, before, in the sight of'; renders לְפָנֶיךָ ('before your face'). The ἐναντίον σου formula is the standard LXX idiom for social proximity to a superior whose regard is being sought.
σουyouGenitivegenitive with ἐναντίον (the one before whom favour is sought)→ relational specificationσου: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ἐναντίον (the one before whom favour is sought).
7

ἀνέστρεψαν δὲ οἱ ἄγγελοι πρὸς Ιακωβ λέγοντες Ἤλθομεν πρὸς τὸν ἀδελφόν σου Ησαυ, καὶ ἰδοὺ αὐτὸς ἔρχεται εἰς συνάντησίν σοι καὶ τετρακόσιοι ἄνδρες μετ' αὐτοῦ.

And the messengers returned to Jacob, saying, 'We went to your brother Esau, and behold, he himself is coming to meet you, and four hundred men with him.'

Narrative report: the messengers return bearing unwelcome newsδέ
The messengers' report collapses all of Jacob's diplomatic posturing: Esau responds not with a counter-message but with four hundred armed men in person. The ἰδοὺ clause delivers the shock as direct perception, putting the reader inside Jacob's experience. εἰς συνάντησίν ('to meet') is a militarily charged idiom — the same phrase can denote a hostile encounter or a formal reception; the four hundred men make the ambiguity ominous. This is LXX 32:7 = English 32:6.
Word-by-word analysis· 25 words
ἀνέστρεψανreturnedAor Act Indic 3 Pl · ἀναστρέφωmain verb (narrative action: return of messengers)→ constative aorist (completed return journey)ἀναστρέφω: 'return, come back'; renders Hebrew וַיָּשֻׁבוּ. The messengers' return frames the narrative as a tight diplomatic exchange: dispatch (32:4) → delivery (implied) → return (32:7). The speed of the return heightens dramatic urgency.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (subject identification)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄγγελοιmessengersNominativesubject (the dispatched messengers now returning)→ participant prominenceἄγγελος: 'messenger'; the third occurrence of the word in vv.2–7 — divine ἄγγελοι meet Jacob (v.2), Jacob sends human ἄγγελοι (v.4), those human ἄγγελοι now return (v.7). The threefold repetition links divine and human embassies in a literary bracket.
πρὸςtopreposition + accusative (directional: back to Jacob)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: back to Jacob).
ΙακωβJacobindeclinable proper noun, object of πρός→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, object of πρός.
λέγοντεςsayingPres Act Ptc Nom Pl M · λέγωadverbial participle (modal: introducing direct speech of the report)→ progressive participle (simultaneous with returning)λέγω: the λέγοντες participle again calques לֵאמֹר, the Hebrew speech-introduction infinitive.
Ἤλθομενwe went / we cameAor Act Indic 1 Pl · ἔρχομαιmain verb of messengers' report (the delivery confirmed)→ constative aorist (completed mission)ἔρχομαι: 'come, go'; Ἤλθομεν πρὸς — 'we went to' — confirms that the messengers actually delivered Jacob's message to Esau. The aorist summarises the mission as completed fact before delivering the alarming response.
πρὸςtopreposition + accusative (directional: mission accomplished)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: mission accomplished).
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόνbrotherAccusativeobject of πρός (the person visited)→ object specificationἀδελφός: 'brother'; τὸν ἀδελφόν σου — the messengers use Jacob's own framing ('your brother') from the commissioning of 32:4, confirming that they delivered the scripted message.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΗσαυEsauindeclinable proper noun, apposition to ἀδελφόν→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, apposition to ἀδελφόν.
καὶandnarrative conjunction (introducing the alarming response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbehold / lookexclamatory particle (presentative: directing attention to the shock)→ discourse linkage or contrastἰδού: 'behold, look'; the presentative particle renders Hebrew הִנֵּה and functions as a dramatic attention-marker, inserting the reader into the vantage-point of the speaker at the moment of surprise. Here it introduces the terrifying news: Esau himself is on the move.
αὐτὸςhe himselfNominativeintensive pronoun (emphatic subject: Esau personally, not a representative)→ participant referenceαὐτός: emphatic-intensive use — 'he himself is coming' (not a counter-messenger). The emphasis that Esau comes in person amplifies the danger: there will be no further diplomacy by proxy.
ἔρχεταιis comingPres Mid Indic 3 Sg · ἔρχομαιmain verb of the alarming clause (futuristic present)→ futuristic present (action in progress, imminent arrival: 'is on his way')ἔρχομαι: 'come'; the present tense αὐτὸς ἔρχεται — 'he is coming' — is vivid and immediate, depicting an ongoing approach. The present tense functions as futuristic, conveying urgency: Esau is already on his way.
εἰςtopreposition + accusative (directional: the goal of Esau's approach)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: the goal of Esau's approach).
συνάντησίνmeeting / encounterAccusativeaccusative, object of εἰς (εἰς συνάντησιν = 'to meet')→ object specificationσυνάντησις: 'meeting, encounter'; εἰς συνάντησίν σοι is a military idiom in the LXX — the same formula can denote welcoming reception (Gen 14:17; Exod 4:27) or hostile confrontation (Num 22:34). The four hundred men make the reader interpret it as potentially hostile, though it proves to be the former (Gen 33:4). The ambiguity is the chapter's sustained tension.
σοιyouDativedative with εἰς συνάντησιν (dative of the person met)→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative with εἰς συνάντησιν (dative of the person met).
καὶandnarrative conjunction (adding the military detail)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τετρακόσιοιfour hundredNominativenumeral adjective (subject of implicit verb: 'four hundred men [are] with him')→ participant prominenceτετρακόσιοι: 'four hundred'; the number four hundred recurs in the OT for armed bands (cf. 1 Sam 22:2; 25:13; 30:10). Its significance here is ambiguity — four hundred men constitute a raiding party or an honor guard; the narrative withholds resolution until Gen 33:4.
ἄνδρεςmenNominativesubject (the armed retinue)→ participant prominenceἀνήρ: 'man' (in the sense of male warrior); τετρακόσιοι ἄνδρες — 'four hundred men' — implies a military force, not a family delegation. Jacob's fear (v.8) is the appropriate response to this news.
μετ'withpreposition + genitive (comitative: accompanying Esau)→ spatial or relational framingμετ': meaning 'with'; here it marks the relation signaled by preposition + genitive (comitative: accompanying Esau).
αὐτοῦhimGenitivegenitive with μετά (Esau as the person accompanied)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with μετά (Esau as the person accompanied).
8

ἐφοβήθη δὲ Ιακωβ σφόδρα καὶ ἠπορεῖτο· καὶ διεῖλεν τὸν λαὸν τὸν μετ' αὐτοῦ καὶ τοὺς βόας καὶ τὰ πρόβατα καὶ τὰς καμήλους εἰς δύο παρεμβολάς,

And Jacob was greatly afraid and was in distress; and he divided the people who were with him and the cattle and the sheep and the camels into two camps,

Psychological response followed by tactical actionδέ
The two verbs ἐφοβήθη … σφόδρα ('feared greatly') and ἠπορεῖτο ('was at a loss, in distress') give Jacob's inner state before his tactical response. The double reaction — intense fear and helplessness — is the narrative's most naked confession of Jacob's vulnerability. His division of the camp into δύο παρεμβολάς echoes the theophanic Παρεμβολαί of 32:3 — the name now becomes Jacob's desperate military strategy. This is LXX 32:8 = English 32:7.
Word-by-word analysis· 25 words
ἐφοβήθηfeared / was afraidAor Pass Indic 3 Sg · φοβέομαιmain verb (emotional state: fear as narrative response)→ ingressive aorist (onset of fear at the news)φοβέομαι: 'fear, be afraid'; the aorist passive depicts the onset of fear as an event that overtakes Jacob at the moment of hearing the report. σφόδρα ('greatly') is the standard LXX intensifier for extremity of emotion.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobsubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
σφόδραgreatly / exceedinglyadverb of degree (intensifying ἐφοβήθη)→ clausal contributionσφόδρα: 'greatly, exceedingly, intensely'; the LXX's standard intensifier (renders Hebrew מְאֹד); its presence marks the fear as extreme — not mere apprehension but existential dread.
καὶandcoordinating conjunction (adding second emotional verb)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἠπορεῖτοwas in distress / was at a lossImpf Mid Indic 3 Sg · ἀπορέωmain verb (psychological state: ongoing helplessness)→ progressive imperfect (sustained state of bewilderment and distress)ἀπορέω: 'be at a loss, be in perplexity, have no way out' (ἀ- + πόρος, 'passage/resource'); the imperfect tense (contrast the aorist ἐφοβήθη) underscores that the distress is ongoing and sustained, not a momentary reaction. Renders Hebrew וַיֵּצֶר לוֹ ('and it was tight/distressing for him'). The pairing of fear + ἀπορία captures paralysis.
καὶandnarrative conjunction (transitioning from emotion to action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεῖλενdividedAor Act Indic 3 Sg · διαιρέωmain verb (tactical action: splitting the camp)→ constative aorist (single completed act of division)διαιρέω: 'divide, separate'; renders Hebrew וַיַּחַץ ('he halved / divided'). The splitting of Jacob's company into two groups is both a military hedge and an ironic echo of the place-name Παρεμβολαί ('Two Camps') from 32:3 — Jacob's strategy mirrors the divine double-camp he has just witnessed.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object (first item divided: the people)→ object specificationλαός: 'people, folk'; here Jacob's household and servants — the human component of his estate. The division includes people, animals, and presumably wealth, constituting a complete division of the entire caravan.
τὸνtheAccusativearticle (with μετ' αὐτοῦ: modifying relative clause)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μετ'withpreposition (with αὐτοῦ: specifying which people)→ spatial or relational framingμετ': meaning 'with'; here it marks the relation signaled by preposition (with αὐτοῦ: specifying which people).
αὐτοῦhimGenitivegenitive with μετά (Jacob as the reference point)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with μετά (Jacob as the reference point).
καὶandcoordinating conjunction (in list of divided property)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
βόαςcattle / oxenAccusativedirect object (second item: cattle)→ object specificationβοῦς: 'ox, cattle'; echoes the wealth inventory of 32:6. The division of all four livestock classes ensures that even total loss of one camp leaves viable breeding stock.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόβαταsheepAccusativedirect object (third item: sheep)→ object specificationπρόβατον: 'sheep'; the primary livestock of the patriarchal economy.
καὶandcoordinating conjunction (final item in list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
καμήλουςcamelsAccusativedirect object (fourth item: camels)→ object specificationκάμηλος: 'camel'; the camel is the long-distance transport animal of the patriarchal world; thirty nursing camels feature in the gift-list of 32:15. The division of camels ensures the mobility of each half-camp independently.
εἰςintopreposition + accusative (result of division: 'into two camps')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (result of division: 'into two camps').
δύοtwonumeral (modifying παρεμβολάς)→ measure or countδύο: 'two'; the number echoes the dual Παρεμβολαί of 32:3 — the dual-camp place-name is enacted as a military strategy.
παρεμβολάςcampsAccusativeaccusative, object of εἰς (the result of the division)→ object specificationπαρεμβολή: 'camp, military encampment'; the word appears here for the third time in the chapter (v.2: divine camp; v.3: Mahanaim; v.8: Jacob's tactical division). The repetition is the chapter's structural keyword — the divine double-camp inspires Jacob's human double-camp strategy.
9

καὶ εἶπεν Ἐὰν ἔλθῃ Ησαυ εἰς παρεμβολὴν τὴν μίαν καὶ ἐκκόψῃ αὐτήν, ἔσται ἡ παρεμβολὴ ἡ δευτέρα εἰς σωτηρίαν.

And he said, 'If Esau comes to the one camp and strikes it down, the second camp will be for deliverance.'

Jacob's strategic reasoning articulated: the hedge against total lossκαὶ
The conditional εἶπεν clause articulates Jacob's military logic: a two-camp division means no single attack can destroy everything. The vocabulary of σωτηρία ('deliverance, salvation') is theologically charged — even in a purely strategic context, the LXX's choice renders the Hebrew יִפְלֵט ('will escape') with σωτηρία, the word for divine deliverance. The irony is that Jacob the schemer uses the language of salvation for a human contingency plan that he will shortly supplement with prayer (vv.10–13). This is LXX 32:9 = English 32:8.
Word-by-word analysis· 19 words
καὶandnarrative conjunction (introducing Jacob's speech of explanation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction: Jacob reasons aloud)→ constative aoristλέγω: the speech is not addressed to anyone specific — Jacob thinks aloud, articulating his strategic reasoning. The asyndetic quotation that follows gives the reasoning a terse, decisive quality.
Ἐὰνifconditional particle (introducing the protasis of a future-more-vivid condition)→ discourse linkage or contrastἐάν: 'if'; with the subjunctive, ἐάν introduces a future-more-vivid conditional — Jacob treats Esau's attack as a genuine and likely possibility, not a remote hypothetical.
ἔλθῃshould come / comesAor Act Subj 3 Sg · ἔρχομαιverb of conditional protasis (future-more-vivid with ἐάν)→ aorist subjunctive (punctiliar future possibility)ἔρχομαι: 'come'; the conditional mood treats the arrival of Esau at camp one as a possible scenario to be hedged against.
ΗσαυEsausubject of the conditional clause→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as subject of the conditional clause.
εἰςtopreposition + accusative (directional: toward the one camp)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: toward the one camp).
παρεμβολὴνcampAccusativeaccusative, object of εἰς (the targeted camp)→ object specificationπαρεμβολή: fourth occurrence in the chapter — the word continues to resonate with its theophanic uses in vv.2–3.
τὴνtheAccusativearticle (with μίαν: 'the one [camp]')→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
μίανoneAccusativenumeral adjective (identifying which camp: 'the first one')→ measure or countεἷς (μία): 'one'; τὴν μίαν used attributively — 'the one camp.' The article makes it definite: among the two camps, this specific one.
καὶandcoordinating conjunction (adding second verb in protasis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκκόψῃstrikes down / cuts downAor Act Subj 3 Sg · ἐκκόπτωverb of conditional protasis (co-ordinate with ἔλθῃ)→ aorist subjunctive (punctiliar: decisive lethal strike)ἐκκόπτω: 'cut down, strike down, destroy'; a military term for the destruction of an armed force or settlement (cf. Deut 19:5; Josh 17:15). The verb's severity — total destruction — is what makes the two-camp hedge necessary.
αὐτήνitAccusativedirect object (the struck camp)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the struck camp).
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίmain verb of apodosis (the consequence: the surviving camp)→ future indicative (logical consequence of the conditional)εἰμί: 'be'; ἔσται εἰς σωτηρίαν — the εἰς + abstract noun construction is the LXX idiom for 'will serve as / will become': 'the second camp will be for salvation/escape.'
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολὴcampNominativesubject of the apodosis→ participant prominenceπαρεμβολή: fifth and final occurrence in the chapter's first half — the word now closes the camp-division section, having carried its full theological-military weight from the divine Παρεμβολαί of v.3 through to this human strategy.
theNominativearticle (with δευτέρα: 'the second [camp]')→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέραsecondNominativeordinal numeral adjective (identifying the surviving camp)→ participant prominenceδεύτερος: 'second'; the second camp is the one Esau will not reach — Jacob's insurance policy.
εἰςforpreposition + accusative (predicative: 'will be for / will serve as')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (predicative: 'will be for / will serve as').
σωτηρίανdeliverance / salvation / escapeAccusativeaccusative, object of εἰς (predicate: what the second camp will be)→ object specificationσωτηρία: 'deliverance, salvation, preservation from danger'; renders Hebrew לִפְלֵיטָה ('for escape/deliverance'). The LXX's choice of σωτηρία — the theological word for divine salvation — to render a military escape clause gives the verse an unintentional depth: Jacob plans his own salvation while the chapter will show that the real σωτηρία comes through the wrestling and the blessing, not through tactical hedges.
10

εἶπεν δὲ Ιακωβ Ὁ θεὸς τοῦ πατρός μου Αβρααμ καὶ ὁ θεὸς τοῦ πατρός μου Ισαακ, κύριε ὁ εἴπας μοι Ἀπόθρεχε εἰς τὴν γῆν τῆς γενέσεώς σου καὶ εὖ σε ποιήσω,

And Jacob said, 'O God of my father Abraham and God of my father Isaac, O Lord who said to me, "Return to the land of your kindred and I will do you good,"'

Prayer opening: covenantal invocation and recall of divine promiseδέ
Jacob's prayer (vv.10–13) is the theological centre of the chapter's first half. It opens with a double divine invocation — ὁ θεὸς τοῦ πατρός μου Αβρααμ … ὁ θεὸς τοῦ πατρός μου Ισαακ — the Abrahamic covenantal formula used at defining moments (cf. Exod 3:6, 15–16). The vocative κύριε introduces the direct address. The recall of the divine command Ἀπόθρεχε ('Go back') grounds Jacob's prayer in obedience: he is in danger precisely because he obeyed. This is LXX 32:10 = English 32:9.
Word-by-word analysis· 31 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (prayer introduction)→ constative aoristλέγω: introduces the prayer as direct speech — Jacob addresses God.
δὲandpostpositive particle (narrative continuation: transitioning from tactics to prayer)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobsubject→ participant identificationΙακωβ: transliterated proper name rendered in Greek letters; here it functions as subject.
ONominativearticle (nominative-for-vocative: 'O God of my father')→ noun-phrase markingThe nominative with the article used as a vocative is a Hebraism (rendering the Hebrew vocative construct הָאֱלֹהִים אֲבִי), standard in LXX prayer language (cf. Ps 21:2 LXX; Rev 4:11).
θεὸςGodNominativenominative-as-vocative (divine address: 'O God of …')→ participant prominenceθεός: the divine title in the Abrahamic formula — ὁ θεὸς τοῦ πατρός μου — is the standard covenantal invocation linking Jacob's prayer to the ancestral covenant. The formula appears at the burning bush (Exod 3:6) and is quoted by Jesus (Matt 22:32; Mark 12:26).
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of relationship ('God of my father')→ relational specificationπατήρ: 'father'; the genitive chain θεὸς τοῦ πατρός μου invokes God as the God of the previous patriarch — an appeal to inherited covenant, not merely personal piety.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΑβρααμAbrahamindeclinable proper noun, apposition to πατρός (naming Jacob's grandfather)→ participant identificationΑβρααμ: LXX form of אַבְרָהָם; the form with internal -α- rather than -η- is the post-Gen 17 form (renamed from Abram). The appeal to Abraham grounds the prayer in the oldest stratum of the Abrahamic covenant promise.
καὶandcoordinating conjunction (joining the two divine titles)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ONominativearticle (second nominative-as-vocative)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεὸςGodNominativenominative-as-vocative (second invocation)→ participant prominenceθεός: the repetition of ὁ θεὸς τοῦ πατρός μου for the second patriarch amplifies the covenantal depth — God of Abraham and God of Isaac, both ancestors.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πατρόςfatherGenitivegenitive of relationship→ relational specificationπατρός: meaning 'father'; it serves as genitive of relationship.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΙσαακIsaacindeclinable proper noun, apposition to πατρός (naming Jacob's father)→ participant identificationΙσαακ: LXX transliteration of יִצְחָק; Jacob's immediate father, through whom the covenant passed (Gen 26:3–4).
κύριεLordVocativevocative (direct divine address)→ direct addressκύριος: 'Lord'; the shift from nominative-as-vocative to proper vocative κύριε signals the intensification of direct address — Jacob now speaks directly to God. κύριε is the LXX's standard vocative for יהוה in prayer.
the one whoNominativearticle with participle (substantival: 'you who said')→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
εἴπαςsaid / who saidAor Act Ptc Nom Sg M · λέγωsubstantival participle (relative clause: 'the one who said to me')→ constative aorist participle (the past divine command now recalled)λέγω: the articular participle ὁ εἴπας ('the one who said') is a compressed relative clause — 'you who said.' Jacob grounds his petition in God's own prior word, a standard prayer rhetorical move: holding God to his promise.
μοιto meDativedative of indirect object (the recipient of the divine command)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (the recipient of the divine command).
ἈπόθρεχεReturn! / Go back!Pres Act Impv 2 Sg · ἀποτρέχωimperative (the divine command recalled within the prayer)→ imperative (direct divine order: 'run back!')ἀποτρέχω: 'run away, return, go back'; an unusually energetic verb for divine commands — rendering Hebrew שׁוּב ('return'), but with the urgency of 'run back.' It is the specific divine commission that sent Jacob home and now places him in danger of Esau.
εἰςtopreposition + accusative (directional: destination of the commanded return)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (directional: destination of the commanded return).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeaccusative, object of εἰς (the promised land)→ object specificationγῆ: 'land'; εἰς τὴν γῆν τῆς γενέσεώς σου — 'to the land of your birth/kindred' — renders Hebrew אֶל-אַרְצְךָ וְאֶל-מוֹלַדְתְּךָ. The land of origin is the covenantal inheritance.
τῆςofGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
γενέσεώςbirth / origin / kindredGenitivegenitive of description ('the land of your origin')→ relational specificationγένεσις: 'origin, birth, kindred'; γῆ τῆς γενέσεως renders מוֹלֶדֶת ('birthplace, kindred'); the same root as the book-title ΓΕΝΕΣΙΣ. The return to one's γένεσις is a completion of the journey inaugurated at Gen 12:1 (Abram's departure from his birthplace).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction (adding the divine promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὖwell / goodadverb (modifying ποιήσω: 'I will do well to you')→ clausal contributionεὖ: 'well, good'; εὖ σε ποιήσω — 'I will do you good' — renders Hebrew וְהֵיטַבְתִּי עִמָּךְ, the Hiphil of יָטַב ('make good/beautiful'). The promise of divine beneficence is the covenantal anchor of Jacob's appeal.
σεyouAccusativedirect object (the beneficiary of the divine good)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the beneficiary of the divine good).
ποιήσωI will doFut Act Indic 1 Sg · ποιέωmain verb of the recalled divine promise (future: God's pledge)→ promissory future (divine commitment: 'I will do good to you')ποιέω: 'do, make'; εὖ σε ποιήσω is God's covenant pledge, which Jacob now cites as the ground of his petition. The promissory future is the theological basis of the entire prayer that follows.
11

ἱκανοῦμαί σοι ἀπὸ πάσης δικαιοσύνης καὶ ἀπὸ πάσης ἀληθείας ἧς ἐποίησας τῷ παιδί σου· ἐν γὰρ τῇ ῥάβδῳ μου διέβην τὸν Ιορδάνην τοῦτον, νῦν δὲ γέγονα εἰς δύο παρεμβολάς·

I am unworthy of all the mercy and all the faithfulness which you have shown to your servant; for with my staff I crossed this Jordan, and now I have become two camps.

Confession of unworthiness: the self-abasement that grounds Jacob's petitionasyndeton
ἱκανοῦμαί σοι ('I am too small for / I am unworthy before you') is the theological hinge of the prayer — a confession that everything Jacob has is undeserved gift. The measure of the gift is stated in the two contrasting circumstances: he crossed the Jordan with a single staff (ἐν τῇ ῥάβδῳ μου — one staff, one man), and now he is two camps (δύο παρεμβολάς — the exact word from vv.2–9, used here for Jacob's own flourishing rather than his defensive strategy). The reversal of fortune underscores divine generosity. This is LXX 32:11 = English 32:10.
Word-by-word analysis· 29 words
ἱκανοῦμαίI am unworthy / I am too smallPres Mid Indic 1 Sg · ἱκανόωmain verb (first-person confession of unworthiness)→ gnomic present (Jacob's permanent state of insufficiency before God's gifts)ἱκανόω: 'make sufficient, make adequate'; in the middle ἱκανοῦμαι = 'I am made adequate / I am sufficient' — but used with negating force here: 'I fall short of / I am not adequate for.' The LXX uniquely uses this verb to render Hebrew קָטֹנְתִּי ('I am too small / I have been made small'), a confession of unworthiness before divine generosity. Cf. 2 Cor 3:6 LXX for ἱκανόω.
σοιbefore youDativedative (disadvantage or reference: 'I am insufficient before you / in your estimation')→ participant reference or interestσοι: meaning 'before you'; pronoun marking person, possession, or reference within the clause; here it functions as dative (disadvantage or reference: 'I am insufficient before you / in your estimation').
ἀπὸof / forpreposition + genitive (partitive / comparative: 'in respect of all the mercy')→ spatial or relational framingἀπό: here with a comparative-partitive sense — 'I am inadequate in the face of / compared with all your mercy.' The construction renders Hebrew מִכֹּל ('from all / in respect of all').
πάσηςallGenitivegenitive adjective (universal quantifier: 'all the mercy')→ relational specificationπάσης: meaning 'all'; it serves as genitive adjective (universal quantifier: 'all the mercy').
δικαιοσύνηςmercy / righteousness / loyal actsGenitivegenitive, object of ἀπό (first quality: divine loyal deeds)→ relational specificationδικαιοσύνη: 'righteousness, justice, righteous acts'; here renders Hebrew חֲסָדִים (ḥasadim, 'acts of loyal love / mercies') — the LXX translates ḥesed-plural by δικαιοσύνη rather than ἔλεος, emphasising the righteous-covenant character of God's faithfulness. This is a significant translation choice that colours the prayer with legal-covenantal overtones.
καὶandcoordinating conjunction (joining the two divine qualities)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπὸofpreposition + genitive (second instance: parallel construction)→ spatial or relational framingἀπὸ: meaning 'of'; here it marks the relation signaled by preposition + genitive (second instance: parallel construction).
πάσηςallGenitivegenitive adjective→ relational specificationπάσης: meaning 'all'; it serves as genitive adjective.
ἀληθείαςfaithfulness / truthGenitivegenitive, object of ἀπό (second quality: faithfulness)→ relational specificationἀλήθεια: 'truth, faithfulness, reliability'; renders Hebrew אֱמֶת ('faithfulness, reliability'). The pairing δικαιοσύνη + ἀλήθεια (= ḥesed + ʾemet) is the standard OT double expression for God's covenant loyalty and fidelity (cf. Ps 24:10 LXX; Mic 7:20 LXX). Together they name the covenantal character of God.
ἧςwhichGenitivegenitive relative pronoun (attracted to antecedent πάσης ἀληθείας)→ relational specificationThe relative clause ἧς ἐποίησας τῷ παιδί σου specifies which δικαιοσύνη and ἀλήθεια — not generic divine goodness but the specific loyal acts shown to Jacob personally.
ἐποίησαςyou have done / you showedAor Act Indic 2 Sg · ποιέωverb of the relative clause (divine action recalled)→ constative aorist (the totality of divine loyal acts toward Jacob)ποιέω: 'do, make, show'; ποιεῖν ἔλεος / ἀλήθειαν μετά τινος is the LXX idiom for showing covenant loyalty — echoing Ruth 1:8 (ποιήσαι μεθ' ὑμῶν ἔλεος).
τῷtoDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίservantDativedative of indirect object (the beneficiary: 'your servant' = Jacob himself)→ sphere or referenceπαῖς: 'servant'; Jacob refers to himself as σου παῖς ('your servant') in prayer — the same self-designation he used in his diplomatic script (v.5), now applied to his relationship with God, not Esau.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἐνwithpreposition + dative (instrumental: 'with my staff')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental: 'with my staff').
γὰρforpostpositive causal particle (explaining the unworthiness claim)→ discourse linkage or contrastγάρ: 'for'; the causal particle introduces the evidence for Jacob's unworthiness claim: the contrast between his poverty at departure (one staff) and his wealth at return (two camps). This is the proof of divine generosity.
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥάβδῳstaff / rodDativedative of instrument (the sole possession at departure)→ sphere or referenceῥάβδος: 'staff, rod, stick'; the staff as symbol of the solitary traveller with nothing — the single ῥάβδος is Jacob's entire possessions when he fled from Esau and crossed the Jordan alone. The staff also has typological resonance: Moses' staff (Exod 4:2–4) and the shepherd's staff of Ps 22 LXX.
μουmyGenitivegenitive of possession→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
διέβηνI crossedAor Act Indic 1 Sg · διαβαίνωmain verb (historical narrative: the crossing of the Jordan at departure)→ constative aorist (the single crossing treated as one completed event)διαβαίνω: 'cross over, pass through'; the Jordan crossing at departure (twenty-plus years ago) is now evoked as the point of zero — Jacob had only a staff when he left. The verb διαβαίνω will recur at 32:23 for Jacob's crossing of the Jabbok, creating a structural parallel.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙορδάνηνJordanAccusativedirect object (the river crossed)→ object specificationΙορδάνης: the Jordan River; the definite article τὸν marks it as the well-known river. This is the only explicit mention of the Jordan in this chapter — its crossing marked Jacob's departure from Canaan; now he is about to recross it in the opposite direction as a man of wealth and family.
τοῦτονthisAccusativedemonstrative pronoun (anaphoric: 'this very Jordan' — still visible or known to the audience)→ participant referenceοὗτος: 'this'; the demonstrative makes the Jordan vivid and immediate — Jacob is presumably near the Jordan at this point in the journey and can point to 'this Jordan.'
νῦνnowtemporal adverb (contrasting the past poverty with the present abundance)→ adverbial qualificationνῦν: 'now'; the νῦν … δέ construction ('but now') is the LXX's standard contrast marker: then (one staff) ↔ now (two camps). The contrast is the prayer's theological argument for divine generosity.
δὲbut / andadversative particle (marking the contrast)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
γέγοναI have becomePf Act Indic 1 Sg · γίνομαιmain verb (perfect: the present state of abundance as a result of past divine action)→ intensive perfect (the present state of being two camps, fully achieved and still obtaining)γίνομαι: 'become'; the intensive perfect γέγονα emphasises the present state — Jacob is currently, visibly 'two camps.' The perfect tense marks this as not a past event but a present reality that makes the contrast with 'one staff' vivid.
εἰςintopreposition + accusative (predicative result: 'I have become [what amounts to] two camps')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (predicative result: 'I have become [what amounts to] two camps').
δύοtwonumeral (modifying παρεμβολάς)→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
παρεμβολάςcampsAccusativeaccusative, object of εἰς (the new state: Jacob = two camps)→ object specificationπαρεμβολή: the sixth occurrence of the chapter's keyword — now used for Jacob's own flourishing. The word has migrated from divine camp (v.2) → toponym (v.3) → Jacob's defensive strategy (vv.8–9) → confession of abundance (v.11). The irony is total: the 'two camps' that Jacob prudently arranged as a hedge against Esau are simultaneously the measure of God's undeserved generosity to him.
12

ἐξελοῦ με ἐκ χειρὸς τοῦ ἀδελφοῦ μου Ησαυ, ὅτι φοβοῦμαι ἐγὼ αὐτόν, μή ποτε ἐλθὼν πατάξῃ με καὶ μητέρα ἐπὶ τέκνοις·

Deliver me from the hand of my brother Esau, for I fear him — lest he come and strike me down, mother together with children.

The petition proper: deliverance from Esau; fear confessedasyndeton
After the covenantal invocation (v.10) and the confession of unworthiness (v.11), the actual request comes bluntly and without connective: ἐξελοῦ με ('deliver me'). The aorist imperative is urgent. ὅτι φοβοῦμαι ἐγὼ αὐτόν — 'for I fear him' — is Jacob's only unguarded confession in this chapter, the pronoun ἐγώ giving it emphasis. The phrase μητέρα ἐπὶ τέκνοις ('mother upon/with children') is a poignant hendiadys for total family destruction, a merism for the massacre of everything Jacob loves. This is LXX 32:12 = English 32:11.
Word-by-word analysis· 21 words
ἐξελοῦdeliver / rescueAor Mid Impv 2 Sg · ἐξαιρέωmain verb (imperative: the core petition)→ aorist imperative (urgent punctiliar petition: 'rescue — now')ἐξαιρέω: 'take out, rescue, deliver'; the middle ἐξελοῦ is the standard LXX verb for divine rescue from an enemy's hand (cf. Exod 3:8; 18:4, 8–10; Ps 21:9 LXX). The phrase ἐξελοῦ ἐκ χειρός ('rescue from the hand of') is a fixed LXX idiom for deliverance from an adversary's power.
μεmeAccusativedirect object (the person to be rescued: Jacob himself)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the person to be rescued: Jacob himself).
ἐκfrompreposition + genitive (ablative: separation from power)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (ablative: separation from power).
χειρὸςhandGenitivegenitive, object of ἐκ (the power from which rescue is needed)→ relational specificationχείρ: 'hand'; ἐκ χειρός is the LXX power-idiom — 'the hand of' an enemy = the enemy's control or violent power. The phrase renders Hebrew מִיַּד.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῦbrotherGenitivegenitive, object of χειρός (the threatening person: 'my brother')→ relational specificationἀδελφός: 'brother'; the designation τοῦ ἀδελφοῦ μου Ησαυ — 'my brother Esau' — is the prayer's only time Jacob names Esau by kinship; the word 'brother' in the petition adds poignancy: Jacob fears his own brother.
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΗσαυEsauindeclinable proper noun, apposition to ἀδελφοῦ→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, apposition to ἀδελφοῦ.
ὅτιfor / becausecausal conjunction (explaining the petition: 'for I fear him')→ discourse linkage or contrastὅτι: 'because, for'; causal, giving the reason for the petition. Jacob does not pretend to be brave — he declares his fear openly before God.
φοβοῦμαιI fearPres Mid Indic 1 Sg · φοβέομαιmain verb of causal clause (present: ongoing fear)→ progressive present (the fear as a current, sustained state)φοβέομαι: 'fear, be afraid'; the present tense marks this as Jacob's ongoing state — not a momentary fright but a settled dread. The explicit 'I fear him' echoes the narrator's ἐφοβήθη σφόδρα of v.8, but here Jacob confesses it in prayer.
ἐγὼINominativeemphatic personal pronoun (intensifying the confession: 'I — even I — fear him')→ participant referenceἐγώ: emphatic-intensive use — the explicit first-person pronoun where a verb alone would suffice. Jacob emphasises his own vulnerability before God: 'I personally fear him.' The frankness is striking in a man who has spent the chapter strategising.
αὐτόνhimAccusativedirect object of φοβοῦμαι (the feared person: Esau)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of φοβοῦμαι (the feared person: Esau).
μήlestnegative particle (with ποτε: introducing a fear clause)→ discourse linkage or contrastμή: here with ποτε introduces a fear clause — 'lest at some time'; the combination μή ποτε renders Hebrew פֶּן ('lest') as a cautionary negative. Fear clauses take μή + subjunctive in classical Greek; here ποτε adds the element of unspecified timing.
ποτεat some time / evertemporal particle (with μή: 'lest ever / lest at any point')→ discourse linkage or contrastποτε: 'at some point, ever'; the combination μή ποτε expresses apprehension about a possible future event.
ἐλθὼνcomingAor Act Ptc Nom Sg M · ἔρχομαιadverbial participle (temporal / attendant: 'having come and struck')→ aorist participle (action antecedent to or simultaneous with the striking)ἔρχομαι: 'come'; ἐλθὼν πατάξῃ — 'having come, he might strike' — the participial + subjunctive construction renders the scenario of Esau's arrival and attack as a single feared event.
πατάξῃhe might strike downAor Act Subj 3 Sg · πατάσσωverb of fear clause (subjunctive with μή ποτε)→ aorist subjunctive (punctiliar feared event: a decisive, lethal blow)πατάσσω: 'strike, smite'; the aorist subjunctive in the fear clause describes the single, decisive act of violence Jacob fears — the one blow that kills. In the LXX, πατάσσω frequently refers to mortal striking in battle (cf. Judg 15:16; 1 Kgdms 17:35).
μεmeAccusativedirect object (Jacob as the target of the feared strike)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Jacob as the target of the feared strike).
καὶandcoordinating conjunction (adding the wider scope of the feared destruction)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μητέραmotherAccusativedirect object (second target: 'mother upon children')→ object specificationμήτηρ: 'mother'; μητέρα ἐπὶ τέκνοις is the LXX's rendering of the Hebrew idiom אֵם עַל-בָּנִים — 'mother upon children' — meaning the massacre of mother and children together, i.e., the destruction of an entire family line. The phrase is used of total annihilation of a people (cf. Hos 10:14). Jacob fears not just his own death but the obliteration of his family.
ἐπὶupon / together withpreposition + dative (comitative / attendant: 'mother along with children')→ spatial or relational framingἐπί: 'upon, over, along with'; the phrase μητέρα ἐπὶ τέκνοις renders אֵם עַל-בָּנִים, an idiomatic expression for total family destruction — the mother killed together with (ἐπί) her children.
τέκνοιςchildrenDativedative with ἐπί (the children as the frame of the destruction)→ sphere or referenceτέκνον: 'child'; the dative plural τέκνοις with ἐπί completes the merism of total family destruction. Jacob's eleven sons and his wives are the 'children' envisioned here.
13

σὺ δὲ εἶπας Καλῶς ποιήσω σε καὶ θήσω τὸ σπέρμα σου ὡς τὴν ἄμμον τῆς θαλάσσης, ἥτις οὐκ ἀριθμηθήσεται ἀπὸ τοῦ πλήθους.

But you said, 'I will do you good and will make your offspring as the sand of the sea, which cannot be numbered for multitude.'

Covenantal appeal: holding God to the Abrahamic promiseσὺ δέ
The emphatic σύ ('but you') contrasts Jacob's helpless fear with God's unilateral promise. The recall of the sand-of-the-sea promise (Gen 22:17; 28:14) is the prayer's final move: after covenantal invocation (v.10), confession of unworthiness (v.11), and naked petition (v.12), Jacob closes with the divine promise itself — a rhetorical appeal to God's own word. Καλῶς ποιήσω σε ('I will do you good') echoes the εὖ σε ποιήσω of v.10. This is LXX 32:13 = English 32:12.
Word-by-word analysis· 22 words
σὺyouNominativeemphatic personal pronoun (contrastive: 'but you, on your side')→ participant referenceσύ: emphatic second-person pronoun — 'but you' (in contrast to Jacob's fear and helplessness). The contrast is deliberate: Jacob is nothing; God has spoken. The emphatic pronoun is the rhetorical pivot of the prayer.
δὲbutpostpositive adversative particle (contrasting Jacob's fear with God's promise)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εἶπαςsaid / you saidAor Act Indic 2 Sg · λέγωmain verb (citing the divine promise: 'but you said')→ constative aorist (the specific past divine utterance now recalled)λέγω: Jacob cites God's own word to God — a standard form of biblical intercession: claiming the promise as the basis of the petition (cf. Exod 32:13; Num 14:17–19; Ps 89:49–50 LXX). The rhetorical strategy is: God cannot allow Esau to destroy Jacob without reneging on the covenant.
Καλῶςwell / goodadverb of manner (modifying ποιήσω: 'I will do well to you')→ participant identificationκαλῶς: 'well, beautifully, finely'; Καλῶς ποιήσω σε renders Hebrew הֵיטֵב אֵיטִיב עִמָּךְ (the Hiphil infinitive absolute + finite verb construction for emphatic affirmation: 'I will certainly do you good'). The LXX here uses Καλῶς where v.10 had εὖ — both rendering the same Hebrew root יָטַב.
ποιήσωI will do / treatFut Act Indic 1 Sg · ποιέωmain verb of the recalled divine promise (promissory future)→ promissory future (God's firm commitment to Jacob's welfare)ποιέω: 'do, treat'; the future ποιήσω here voices the divine promise — Jacob quotes God's own commitment. The LXX's Greek is a close calque of the Hebrew promissory formula.
σεyouAccusativedirect object (Jacob as the beneficiary of the divine promise)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Jacob as the beneficiary of the divine promise).
καὶandcoordinating conjunction (adding the second promise: the offspring)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θήσωI will make / setFut Act Indic 1 Sg · τίθημιmain verb (second divine promise: the multiplication of offspring)→ promissory futureτίθημι: 'place, set, make'; θήσω τὸ σπέρμα σου ὡς … renders וְשַׂמְתִּי אֶת-זַרְעֲךָ כ … — 'I will make your offspring like …' The verb renders the promise of making/placing the offspring in a condition of abundance.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρμαoffspring / seedAccusativedirect object of θήσω (the descendants promised)→ object specificationσπέρμα: 'seed, offspring'; the covenant-keyword of Genesis — the σπέρμα promise to Abraham (Gen 12:7; 13:15–16; 15:5; 17:7; 22:17–18) and repeated to Isaac (Gen 26:4) and to Jacob (Gen 28:14) is here recalled by Jacob himself as the grounds of his petition. In Gal 3:16, Paul's exegesis of the singular σπέρμα in the Abrahamic promise points to Christ.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὡςas / likecomparative particle (introducing the simile)→ discourse linkage or contrastὡς: 'as, like'; introduces the simile of the sand — the standard comparison for innumerable descendants in the Abrahamic covenant (cf. Gen 22:17; Heb 11:12).
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄμμονsandAccusativeaccusative, comparison term (the innumerable standard)→ object specificationἄμμος: 'sand'; τὴν ἄμμον τῆς θαλάσσης ('the sand of the sea') is the standard LXX comparison for unimaginable multitude, rendering Hebrew כְּחוֹל הַיָּם. The image of uncountable coastal sand is the Abrahamic covenant's most expansive image of posterity (Gen 22:17; 32:12; 1 Kgs 4:20 LXX).
τῆςofGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
θαλάσσηςseaGenitivegenitive, object of τῆς (the sea whose sand is the comparison)→ relational specificationθάλασσα: 'sea'; the Mediterranean or any large body of water; 'the sand of the sea' is a fixed idiom for the uncountable.
ἥτιςwhichNominativerelative pronoun (qualitative: 'which — of such a kind that — cannot be numbered')→ participant referenceὅστις: 'whoever, whichever' (qualitative relative); ἥτις (feminine, agreeing with ἄμμον) introduces the characterising clause — not just which sand, but sand of the kind that cannot be counted.
οὐκnotnegative particle→ discourse linkage or contrastοὐκ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
ἀριθμηθήσεταιwill be numbered / can be countedFut Pass Indic 3 Sg · ἀριθμέωpredicate verb of relative clause (future passive: inherent impossibility of counting)→ futuristic / modal future passive (impossibility: 'cannot be numbered')ἀριθμέω: 'number, count'; the passive ἀριθμηθήσεται ('will be numbered') implies that no one can do the counting — the impossibility is not contingent but inherent to the comparison. The divine promise of innumerable offspring is the covenant's most vivid assurance against extinction.
ἀπὸbecause of / forpreposition + genitive (causal: 'because of its multitude')→ spatial or relational framingἀπό: causal use — 'because of the multitude'; the abundance itself is the reason counting fails.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλήθουςmultitude / abundanceGenitivegenitive, object of ἀπό (the reason: its multitude)→ relational specificationπλῆθος: 'multitude, great number, crowd'; renders Hebrew רֹב. The prayer closes on the note of divine abundance — Jacob holds out the promise of numberless posterity to argue that Esau cannot be allowed to eliminate Jacob.
14

καὶ ἐκοιμήθη ἐκεῖ τὴν νύκτα ἐκείνην· καὶ ἔλαβεν ὧν ἔφερεν δῶρα Ησαυ τῷ ἀδελφῷ αὐτοῦ·

And he lodged there that night; and he took from what he was carrying gifts for Esau his brother:

Narrative transition: from prayer to action (preparing the gift-convoy)καὶ
The verse bridges prayer and action. Jacob lodges in the camp for the night and immediately begins selecting the gift. The partitive relative ὧν ἔφερεν ('from what he was carrying') indicates that the gifts come from the goods already with him — not newly acquired. The verse begins the gift-inventory section (vv.14–16) with a heading statement before the detailed list. δῶρα ('gifts') is theologically freighted in Genesis: gifts are diplomatic instruments; in 33:10–11 Jacob will call the δῶρα his εὐλογίας ('blessings'). This is LXX 32:14 = English 32:13.
Word-by-word analysis· 15 words
καὶandnarrative conjunction (sequential: after the prayer, action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκοιμήθηhe lodged / sleptAor Pass Indic 3 Sg · κοιμάωmain verb (narrative action: overnight stay)→ constative aorist (the night's lodging as a completed single event)κοιμάω: 'sleep, lodge'; the aorist passive κοιμηθῆναι is the LXX's standard verb for lying down to sleep or lodge overnight (cf. Gen 19:4; 28:11); it recurs at v.22 for the same night (Jacob 'slept' in the camp before rising to cross the Jabbok).
ἐκεῖthereadverb of place (the location: the camp)→ adverbial qualificationἐκεῖ: 'there'; the place where Jacob prayed and has divided his camp — the narrative does not name it further, placing the focus on the night itself as the decisive period.
τὴνtheAccusativearticle (accusative of time)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
νύκταnightAccusativeaccusative of time (the specific night: τὴν νύκτα ἐκείνην)→ object specificationνύξ: 'night'; τὴν νύκτα ἐκείνην — 'that night' — is the key night of the chapter. Jacob will sleep in the camp (v.14), then rise during the night (v.23) to send his family across the Jabbok, and remain alone for the wrestling (v.25). The same phrase recurs at v.22.
ἐκείνηνthatAccusativeattributive demonstrative (anaphoric: 'that specific night')→ object specificationἐκείνην: meaning 'that'; it serves as attributive demonstrative (anaphoric: 'that specific night').
καὶandnarrative conjunction (adding the preparation action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtook / selectedAor Act Indic 3 Sg · λαμβάνωmain verb (narrative action: selection of gifts from the available stock)→ constative aorist (completed act of selection)λαμβάνω: 'take, select, receive'; the selection of gifts is a deliberate, purposeful act — Jacob takes specific animals from his holdings to compose the convoy.
ὧνof what / from whatGenitivepartitive genitive relative pronoun (antecedent of ἔλαβεν: 'from [those things] which he was carrying')→ relational specificationThe genitive relative ὧν ἔφερεν expresses that the gifts come from Jacob's existing stock — a partitive selection from the caravan already assembled.
ἔφερενhe was carrying / had with himImpf Act Indic 3 Sg · φέρωverb of relative clause (imperfect: the ongoing carrying as background to the selection)→ progressive imperfect (the caravan's contents as the backdrop from which Jacob selects)φέρω: 'carry, bring'; the imperfect ἔφερεν indicates the ongoing state of the caravan — Jacob's possessions are in transit; he selects from the moving stock.
δῶραgiftsAccusativedirect object of ἔλαβεν (what was selected: 'gifts')→ object specificationδῶρον: 'gift, present'; renders Hebrew מִנְחָה, which can mean both 'gift/tribute' (a diplomatic offering to a superior) and 'offering' (a sacrificial gift to God). The diplomatic register of מִנְחָה is active here: Jacob is appeasing Esau as one does a king. At 33:11 Jacob will call the same gifts εὐλογίαι ('blessings') — the ironic return of the stolen blessing to its rightful owner.
ΗσαυEsauindeclinable proper noun (the recipient of the gifts)→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun (the recipient of the gifts).
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῷbrotherDativedative of indirect object (the intended recipient: 'for his brother')→ sphere or referenceἀδελφός: 'brother'; the reiteration of τῷ ἀδελφῷ αὐτοῦ ('his brother Esau') keeps the kinship relationship in view — these are gifts from brother to estranged brother.
αὐτοῦhisGenitivegenitive of relationship→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
15

αἶγας διακοσίας καὶ τράγους εἴκοσι, πρόβατα διακόσια καὶ κριοὺς εἴκοσι,

two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams,

Gift inventory (part one): the small livestock enumeratedasyndeton
The verse is pure inventory — an asyndetic list of livestock in the standard ancient Near Eastern gift-catalogue form: female-to-male ratio of 10:1 for the small livestock. The gifts are enormous — the total across vv.15–16 runs to 580 animals plus servants, far exceeding a personal gesture; this is a tribute payment. The 10:1 ratio is the standard ancient livestock gift formula ensuring sustainable herds for the recipient. This is LXX 32:15 = English 32:14.
Word-by-word analysis· 10 words
αἶγαςshe-goatsAccusativedirect object (appositional continuation of δῶρα: first livestock category)→ object specificationαἴξ: 'goat (female)'; the feminine noun specifies breeding does — 200 she-goats for maximum reproductive value. The large number indicates Jacob's substantial wealth and the enormous scale of this diplomatic appeasement.
διακοσίαςtwo hundredAccusativenumeral adjective (quantity of she-goats)→ object specificationδιακόσιοι: 'two hundred'; the number is striking — 200 she-goats alone would represent a substantial flock. The scale of the gift is designed to overwhelm Esau's anger.
καὶandcoordinating conjunction (within inventory: female → male)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τράγουςhe-goatsAccusativedirect object (male counterpart: he-goats)→ object specificationτράγος: 'he-goat, billy goat'; the standard male counterpart to the αἴξ. 20 he-goats with 200 she-goats gives a 1:10 male-to-female ratio, the standard ancient gift-herd proportion.
εἴκοσιtwentyAccusativenumeral (quantity of he-goats)→ measure or countεἴκοσι: 'twenty'; indeclinable numeral.
πρόβαταewes / sheepAccusativedirect object (second small-livestock category: sheep)→ object specificationπρόβατον: 'sheep (female)'; the LXX here uses πρόβατα for the feminine sheep (Hebrew רְחֵלִים, 'ewes'), maintaining the female-male pairing pattern.
διακόσιαtwo hundredAccusativenumeral adjective (quantity of ewes)→ object specificationδιακόσιοι: 'two hundred'; same quantity as the she-goats — 200 of each female small-livestock category.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κριοὺςramsAccusativedirect object (male counterpart: rams)→ object specificationκριός: 'ram (male sheep)'; the male counterpart to πρόβατα — 20 rams to 200 ewes, maintaining the 1:10 ratio.
εἴκοσιtwentyAccusativenumeral (quantity of rams)→ measure or countεἴκοσι: 'twenty'; indeclinable.
16

καμήλους θηλαζούσας καὶ τὰ παιδία αὐτῶν τριάκοντα, βόας τεσσαράκοντα καὶ ταύρους δέκα, ὄνους εἴκοσι καὶ πώλους δέκα.

thirty nursing camels with their young, forty cows and ten bulls, twenty female donkeys and ten young donkeys.

Gift inventory (part two): the larger livestock completing the catalogueasyndeton
The inventory continues: camels (30 nursing, with their young), cattle (40 cows + 10 bulls), and donkeys (20 female + 10 young). The nursing camels with young (θηλαζούσας καὶ τὰ παιδία αὐτῶν) are the most valuable items — nursing camels are productive and their young add future value. The total gift is 550+ animals, a staggering tribute. The gift was arranged in separate droves (v.17) to hit Esau in multiple waves of appeasement. This is LXX 32:16 = English 32:15.
Word-by-word analysis· 17 words
καμήλουςcamelsAccusativedirect object (third livestock category: camels)→ object specificationκάμηλος: 'camel'; the most prestigious and valuable of the gift categories — camels were the primary long-distance transport of the ancient Near East, representing significant wealth. 30 nursing camels with young is an especially generous gift.
θηλαζούσαςnursing / sucklingPres Act Ptc Acc Pl F · θηλάζωattributive participle (modifying καμήλους: the nursing/lactating camels)→ progressive participle (the ongoing nursing state)θηλάζω: 'suckle, nurse'; the participle specifies that these are lactating female camels — nursing mothers, the most productive and highest-value category. Nursing camels with their young constitute a complete reproductive unit, maximising the gift's long-term value.
καὶandcoordinating conjunction (adding the young animals)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδίαyoung / foals / calvesAccusativedirect object (the young camels accompanying their mothers)→ object specificationπαιδίον: 'child, young one'; τὰ παιδία αὐτῶν ('their young') refers to the camel calves still nursing from the 30 female camels — a bonus addition increasing the total gift count beyond 30.
αὐτῶνtheirGenitivegenitive of possession (the young of the nursing camels)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the young of the nursing camels).
τριάκονταthirtynumeral (quantity of nursing camels; or of the combined camels + young)→ measure or countτριάκοντα: 'thirty'; indeclinable numeral. The 30 nursing camels with their young far exceed a personal travel gift.
βόαςcowsAccusativedirect object (fourth livestock category: female cattle)→ object specificationβοῦς: 'ox, cow'; here the feminine (cows); 40 cows with 10 bulls completes the bovine gift — again at the 4:1 female-to-male ratio.
τεσσαράκονταfortynumeral (quantity of cows)→ measure or countτεσσαράκοντα: 'forty'; the number 40 is significant in the OT (40 years in the wilderness, 40 days of rain, etc.) but here is purely quantitative.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ταύρουςbullsAccusativedirect object (male cattle)→ object specificationταῦρος: 'bull'; the male counterpart to βοῦς (female cattle); 10 bulls with 40 cows.
δέκαtennumeral (quantity of bulls)→ measure or countδέκα: 'ten'; indeclinable.
ὄνουςfemale donkeysAccusativedirect object (fifth category: female donkeys)→ object specificationὄνος: 'donkey, ass'; the LXX uses ὄνος for both male and female donkeys; the Hebrew here specifies female donkeys (אֲתֹנֹת). Donkeys were valued for transport and load-bearing.
εἴκοσιtwentynumeral (quantity of female donkeys)→ measure or countεἴκοσι: 'twenty'.
καὶandcoordinating conjunction (final pairing in the gift list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πώλουςyoung donkeys / foalsAccusativedirect object (young male donkeys: the final item)→ object specificationπῶλος: 'young animal, foal, colt'; here the young male donkeys (Hebrew עֲיָרִים = young donkeys/colts). In the NT, πῶλος is the colt on which Jesus rides into Jerusalem (Matt 21:2, 5, 7; Mark 11:2–7; Luke 19:30–35; John 12:15), echoing Zech 9:9 LXX.
δέκαtennumeral (quantity of foals)→ measure or countδέκα: 'ten'; the final number in the gift inventory. Total enumerated animals: 200 + 20 + 200 + 20 + 30 + 40 + 10 + 20 + 10 = 550 animals.
17

καὶ ἔδωκεν διὰ χειρὸς τῶν παίδων αὐτοῦ ποίμνιον κατὰ ποίμνιον χωρίς· εἶπεν δὲ τοῖς παισὶν αὐτοῦ Προπορεύεσθε ἔμπροσθέν μου καὶ διάστημα ποιεῖτε ἀνὰ μέσον ποίμνης καὶ ποίμνης.

And he gave them into the hand of his servants, each drove separately; and he said to his servants, 'Pass on ahead of me and put a space between drove and drove.'

Tactical deployment of the gift-convoy: staggered waves of appeasementκαὶ
The gift strategy becomes clear: the animals are not given as one lump gift but in separate droves (ποίμνιον κατὰ ποίμνιον χωρίς), each wave arriving before Esau encounters Jacob himself. The interval (διάστημα) between droves creates a sustained experience of receiving gift after gift, designed to erode Esau's hostility progressively. The word ποίμνιον ('flock/drove') clusters in this section — the word appears four times in vv.17–21. This is LXX 32:17 = English 32:16.
Word-by-word analysis· 27 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκενgaveAor Act Indic 3 Sg · δίδωμιmain verb (narrative action: entrusting the animals to the servants)→ constative aorist (completed act of entrustment)δίδωμι: 'give'; the giving διὰ χειρὸς ('through the hand of') is a Hebraism (בְּיַד) for entrusting to someone's care and authority — the servants are now responsible for the droves.
διὰthrough / into the hand ofpreposition + genitive (instrumental/agentive: 'through the hand of' = into the care of)→ spatial or relational framingδιά: 'through'; διὰ χειρός + genitive is a Hebraism rendering בְּיַד — 'by the hand of / into the charge of.' It implies formal responsibility transferred to the servant.
χειρὸςhandGenitivegenitive with διά (the medium of transfer: 'the hand of his servants')→ relational specificationχείρ: 'hand'; in the idiom διὰ χειρὸς τῶν παίδων, 'hand' is not literal but metonymic — the servants' agency and authority over the droves.
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
παίδωνservantsGenitivegenitive, object of χειρὸς (those entrusted with the droves)→ relational specificationπαῖς: 'servant'; Jacob's household servants who will lead the separate droves ahead of him toward Esau.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ποίμνιονdrove / flockAccusativedirect object (each separate drove: distributive)→ object specificationποίμνιον: 'flock, drove, herd'; the diminutive of ποίμνη, used of smaller sub-flocks within a larger flock. Here it refers to each separate drove/convoy of animals in the gift arrangement.
κατὰaccording to / eachpreposition (distributive: 'drove by drove / each drove separately')→ spatial or relational framingκατά: 'according to'; κατὰ ποίμνιον χωρίς — 'drove by drove, separately' — a distributive construction; each sub-flock is given to a different servant, to be led as a separate wave.
ποίμνιονdroveAccusativeaccusative (second element of the distributive construction: 'drove by drove')→ object specificationποίμνιον: the distributive repetition ποίμνιον κατὰ ποίμνιον (lit. 'drove by drove') is a Hebraism rendering the Hebrew distributive construction צֹאן לְבַדֹּו ('flock by itself').
χωρίςseparately / apartadverb (of separation: 'each one separately')→ clausal contributionχωρίς: 'separately, apart, without'; the adverb reinforces the distributive: each drove is led independently, with intervals between them — the tactical design of the gift-convoy.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech introduction: Jacob's instruction to the servants)→ constative aoristλέγω: introduces Jacob's direct instruction to the servant-leaders of the droves.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῖςtheDativearticle (dative: indirect object of εἶπεν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
παισὶνservantsDativedative of indirect object (the addressees: the servants leading the droves)→ sphere or referenceπαῖς: the servants given charge of the drove-convoys.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΠροπορεύεσθεGo on aheadPres Mid Impv 2 Pl · προπορεύομαιmain verb (imperative: the first of Jacob's commands)→ present imperative (ongoing command: 'keep going ahead of me')προπορεύομαι: 'go on before, go ahead, proceed ahead'; renders Hebrew עִבְרוּ לְפָנַי ('pass on before me'). The servants are to lead each drove forward in advance of Jacob's personal arrival.
ἔμπροσθένahead of / beforeadverb / preposition (spatial: 'in front of me')→ spatial or relational framingἔμπροσθεν: 'in front of, before'; ἔμπροσθέν μου = 'ahead of me / before my face.' The droves must arrive at Esau before Jacob himself — the gifts must do their work first.
μουmeGenitivegenitive with ἔμπροσθεν (Jacob as the reference point: 'ahead of me')→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ἔμπροσθεν (Jacob as the reference point: 'ahead of me').
καὶandcoordinating conjunction (adding the second command)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διάστημαspace / intervalAccusativedirect object of ποιεῖτε (what they are to create: 'a space between droves')→ object specificationδιάστημα: 'interval, space, distance'; the spacing between the droves is the strategic heart of Jacob's design: each drove arriving separately creates repeated experiences of receiving an unexpected gift, progressively disarming Esau before Jacob himself arrives. Cf. Herod Agrippa's gifts in Josephus (Ant. 18.6.3) as a loose parallel for diplomatic gift-spacing.
ποιεῖτεmake / putPres Act Impv 2 Pl · ποιέωmain verb (second imperative: the tactical instruction)→ present imperative (ongoing duty: 'keep making a space')ποιέω: 'make, create'; the present imperative ποιεῖτε is a standing instruction — the servants are to maintain the spacing continuously, not just at one moment.
ἀνὰbetweenpreposition + accusative (distributive / locative: 'between drove and drove')→ spatial or relational framingἀνά: distributive preposition; ἀνὰ μέσον ('in between') is the LXX idiom for 'between / in the middle of' (cf. Gen 1:4, 6, 7 — the separations of creation), here used for the spatial intervals in the convoy.
μέσονthe middleAccusativeaccusative with ἀνά (the spatial interval: 'in the middle')→ object specificationμέσος: 'middle'; ἀνὰ μέσον + genitive = 'between'; here ἀνὰ μέσον ποίμνης καὶ ποίμνης = 'between flock and flock.'
ποίμνηςflock / droveGenitivegenitive with ἀνὰ μέσον (first drove: the space is between them)→ relational specificationποίμνη: 'flock'; the larger noun (compared to ποίμνιον) for the flocks of the drove-convoy.
καὶandcoordinating conjunction (in the between-phrase: 'drove and drove')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποίμνηςflock / droveGenitivegenitive with ἀνὰ μέσον (second drove)→ relational specificationποίμνη: the repetition ποίμνης καὶ ποίμνης mirrors the Hebraizing distributive of v.17 (ποίμνιον κατὰ ποίμνιον), maintaining the chapter's lexical cluster around the drove/camp vocabulary.
18

καὶ ἐνετείλατο τῷ πρώτῳ λέγων Ἐὰν συναντήσῃ σοι Ησαυ ὁ ἀδελφός μου καὶ ἐρωτήσῃ σε λέγων Τίνος εἶ; καὶ ποῦ πορεύῃ; καὶ τίνος ταῦτα τὰ προπορευόμενά σου;

And he instructed the first one, saying, 'If Esau my brother meets you and asks you, saying, "Whose are you? And where are you going? And whose are these things going ahead of you?"'

Scripted answer for the first servant: the three anticipated questionsκαὶ
Jacob scripts three questions that Esau will predictably ask, and provides the exact response (v.19). The three-fold ἐρωτήσῃ questions — 'Whose are you? Where are you going? Whose are these?' — are the questions of a wary lord encountering a large convoy of livestock. The servant's scripted answer (v.19) must pre-empt Esau's suspicion and identify Jacob's submissive posture before Esau even meets Jacob. This is LXX 32:18 = English 32:17.
Word-by-word analysis· 27 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοinstructed / chargedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (commissioning instruction to the first servant)→ constative aorist (completed commissioning act)ἐντέλλομαι: 'command, charge, instruct'; same verb used at 32:5 for Jacob's instruction to the messengers. Jacob is scripting the entire diplomatic encounter down to individual servant responses.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρώτῳfirstDativedative of indirect object (the first servant-leader addressed)→ sphere or referenceπρῶτος: 'first'; τῷ πρώτῳ — the leader of the first drove, who will be the first to encounter Esau. Jacob gives the same briefing to each of the first, second, and third servant (v.20 generalises to all).
λέγωνsayingPres Act Ptc Nom Sg M · λέγωadverbial participle (speech introduction)→ progressive participleλέγω: λέγων as speech-introduction participle — calque of Hebrew לֵאמֹר.
Ἐὰνifconditional particle (future-more-vivid: 'when Esau meets you')→ discourse linkage or contrastἐάν: 'if'; with subjunctive, a future-more-vivid condition treating the encounter as likely.
συναντήσῃmeets / encountersAor Act Subj 3 Sg · συναντάωverb of protasis (the anticipated encounter)→ aorist subjunctive (punctiliar future: the moment of meeting)συναντάω: 'meet, encounter'; the same verb used of the angels meeting Jacob (32:2) — the lexical echo: Jacob's servants will now encounter Esau as the angels encountered Jacob.
σοιyouDativedative with συναντάω (the one met: the servant)→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as dative with συναντάω (the one met: the servant).
ΗσαυEsausubject of the conditional clause→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as subject of the conditional clause.
theNominativearticle (with ἀδελφός: appositional identification)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφόςbrotherNominativeapposition to Ησαυ (Jacob identifies Esau as his brother even to his servants)→ participant prominenceἀδελφός: 'brother'; ὁ ἀδελφός μου ('my brother') — Jacob continues to name the kinship relation, making the estrangement and the attempted restoration explicit.
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
καὶandcoordinating conjunction (adding the second condition: the interrogation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρωτήσῃasksAor Act Subj 3 Sg · ἐρωτάωverb of protasis (second element: 'and asks you')→ aorist subjunctive (punctiliar: a specific act of questioning)ἐρωτάω: 'ask, question, inquire'; the anticipated interrogation by Esau — Jacob imagines all three questions Esau might ask and scripts the answer.
σεyouAccusativedirect object (the servant as the one questioned)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the servant as the one questioned).
λέγωνsayingPres Act Ptc Nom Sg M · λέγωadverbial participle (introducing Esau's anticipated questions in direct speech)→ progressive participleλέγω: second λέγων, now voicing Esau's anticipated questions — a speech-within-a-speech-within-a-speech structure (narrator → Jacob → servant → Esau's anticipated words).
ΤίνοςwhoseGenitiveinterrogative genitive (possessive: 'whose are you?')→ relational specificationτίς: interrogative; Τίνος εἶ ('whose are you?') is the identity question — asking who owns or employs the servant. The genitive of possession is natural: 'to whom do you belong?'
εἶare youPres Act Indic 2 Sg · εἰμίverb of Esau's first question ('whose are you?')→ gnomic present (existential identity question)εἰμί: 'be'; the present tense asks about present identity/ownership — a standard challenge question when encountering an unknown convoy.
καὶandcoordinating conjunction (second question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποῦwhereinterrogative adverb (of place: Esau's second question)→ clausal contributionποῦ: 'where?'; ποῦ πορεύῃ ('where are you going?') — the destination question: is this convoy heading for Esau's territory as a threat or as a gift?
πορεύῃare you goingPres Mid Indic 2 Sg · πορεύομαιverb of Esau's second question→ progressive present (ongoing journey: 'where are you going?')πορεύομαι: 'go, travel'; deponent; the journey's destination is Esau's critical concern — he must know if the approaching convoy is threat or tribute.
καὶandcoordinating conjunction (third question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τίνοςwhoseGenitiveinterrogative genitive (possessive: 'whose are these?')→ relational specificationτίς: 'whose?'; the third question identifies ownership of the livestock — a reasonable question when confronted with a massive animal convoy.
ταῦταtheseNominativesubject of the third question (the droves of animals)→ participant prominenceοὗτος: 'these'; the demonstrative points to the visible animals of the drove — 'these things going ahead of you.'
τὰtheNominativearticle (with participle: substantival)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
προπορευόμενάgoing aheadPres Mid Ptc Nom Pl N · προπορεύομαιsubstantival participle (attributive: 'the ones going ahead of you' = the convoy animals)→ progressive participle (ongoing forward movement of the droves)προπορεύομαι: 'go ahead, proceed before'; the same root as Προπορεύεσθε in v.17 — the servants 'go ahead' and these animals 'are going ahead.' The lexical repetition binds the instruction and the anticipated outcome.
σουyour / ahead of youGenitivegenitive with participle (the servant as the reference point)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with participle (the servant as the reference point).
19

καὶ ἐρεῖς Τοῦ παιδός σου Ιακωβ· δῶρα ἀπέσταλκεν τῷ κυρίῳ μου Ησαυ, καὶ ἰδοὺ αὐτὸς ὀπίσω ἡμῶν.

Then you shall say, 'They belong to your servant Jacob; he has sent them as gifts to my lord Esau, and behold, he himself is coming behind us.'

The scripted answer: three-part identification — ownership, purpose, and Jacob's positionκαὶ
The scripted response addresses all three of Esau's anticipated questions in order: 'whose are you?' → Τοῦ παιδός σου Ιακωβ ('your servant Jacob's'); 'whose are these?' → δῶρα ἀπέσταλκεν ('he has sent them as gifts'); 'where are you going?' → implied by ἰδοὺ αὐτὸς ὀπίσω ἡμῶν ('and he himself is coming behind us'). The perfect ἀπέσταλκεν ('he has sent') emphasises the completeness of the gift-dispatch as a present reality. This is LXX 32:19 = English 32:18.
Word-by-word analysis· 17 words
καὶand / thennarrative conjunction (sequential: the scripted response follows the scripted question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρεῖςyou shall sayFut Act Indic 2 Sg · λέγωmain verb (imperatival future: the response instruction)→ imperatival future (the future functioning as a directive: 'you must say')λέγω: the imperatival future ἐρεῖς issues the answer the servant must give — a word-for-word script for the encounter with Esau.
ΤοῦofGenitivearticle (genitive of possession: the answer to 'whose are you?')→ noun-phrase markingΤοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
παιδόςservantGenitivepredicate genitive (possessive answer: 'we belong to your servant Jacob')→ relational specificationπαῖς: 'servant'; Τοῦ παιδός σου Ιακωβ — 'of your servant Jacob' — is the genitive of ownership answering the question Τίνος εἶ. The servant identifies the caravan as belonging to Jacob, who presents himself as Esau's vassal.
σουyourGenitivegenitive of relationship (Esau as the 'lord' to whom Jacob is 'servant')→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (Esau as the 'lord' to whom Jacob is 'servant').
ΙακωβJacobapposition to παιδός (naming the servant: Jacob)→ participant identificationΙακωβ: Jacob's name is given — the servant declares the caravan's identity; the name that will be replaced by Ισραηλ before the end of this chapter.
δῶραgiftsAccusativedirect object of ἀπέσταλκεν (what Jacob has sent)→ object specificationδῶρον: 'gift'; δῶρα ἀπέσταλκεν — 'he has sent gifts' — explicitly names the animals as diplomatic gifts, pre-empting any interpretation of the convoy as a military threat or tribute demand.
ἀπέσταλκενhe has sentPf Act Indic 3 Sg · ἀποστέλλωmain verb of the scripted answer (perfect: the dispatch as a present-completed fact)→ intensive perfect (the gifts are definitively dispatched and arriving — irreversible)ἀποστέλλω: 'send, dispatch'; the perfect tense ἀπέσταλκεν ('he has sent') presents the gift as an accomplished, irreversible act — Jacob has already sent these gifts; Esau is in the position of receiving a fait accompli.
τῷtoDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳlordDativedative of indirect object (the recipient: 'to my lord Esau')→ sphere or referenceκύριος: the honorific τῷ κυρίῳ μου Ησαυ — 'to my lord Esau' — is scripted into the servant's mouth, so that Esau hears his own honorific title from Jacob's messenger before he even meets Jacob.
μουmyGenitivegenitive of relationship→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΗσαυEsauindeclinable proper noun, apposition to κυρίῳ→ participant identificationΗσαυ: transliterated proper name rendered in Greek letters; here it functions as indeclinable proper noun, apposition to κυρίῳ.
καὶandcoordinating conjunction (adding the location of Jacob)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἰδοὺbehold / and lookexclamatory particle (presentative: directing Esau's attention)→ discourse linkage or contrastἰδού: the presentative particle used again (cf. v.7) — now the servant uses it to direct Esau's gaze toward the news that Jacob is coming behind.
αὐτὸςhe himselfNominativeintensive pronoun (emphatic subject: Jacob personally, not just his convoy)→ participant referenceαὐτός: 'he himself'; the emphatic pronoun signals that Jacob is personally coming — not merely sending a proxy. This parallels αὐτὸς ἔρχεται in v.7 for Esau; now Jacob's personal approach is announced.
ὀπίσωbehind / afteradverb / preposition (spatial: 'behind us')→ spatial or relational framingὀπίσω: 'behind, after, following'; ὀπίσω ἡμῶν ('behind us') — Jacob follows the droves at a distance, as he planned in v.17. The gifts arrive first; Jacob comes last.
ἡμῶνusGenitivegenitive with ὀπίσω (the servants as the reference point: 'behind us')→ relational specificationἡμῶν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ὀπίσω (the servants as the reference point: 'behind us').
20

καὶ ἐνετείλατο τῷ πρώτῳ καὶ τῷ δευτέρῳ καὶ τῷ τρίτῳ καὶ πᾶσιν τοῖς προπορευομένοις ὀπίσω τῶν ποιμνίων τούτων λέγων Κατὰ τὸ ῥῆμα τοῦτο λαλήσατε Ησαυ ἐν τῷ εὑρεῖν αὐτόν·

And he instructed the first and the second and the third and all those going ahead leading these droves, saying, 'According to this word you shall speak to Esau when you find him.'

Universal briefing: all servant-leaders receive the same scriptκαὶ
After briefing the first servant individually (v.18), Jacob now gives the same instruction universally — to the first, second, third, and all the leaders of the droves. The comprehensive enumeration (πρώτῳ … δευτέρῳ … τρίτῳ … πᾶσιν) ensures uniform messaging. Κατὰ τὸ ῥῆμα τοῦτο ('according to this very word') makes the script binding — no improvisation permitted. This is LXX 32:20 = English 32:19.
Word-by-word analysis· 29 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνετείλατοinstructedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (commissioning: the universal briefing)→ constative aoristἐντέλλομαι: 'command, instruct'; third occurrence in the chapter (vv.5, 18, 20) — Jacob is the master diplomat, scripting every encounter.
τῷtheDativearticle (dative: indirect object)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρώτῳfirstDativedative of indirect object (first servant)→ sphere or referenceπρῶτος: 'first'; the three ordinals (first, second, third) and then 'all' make the briefing exhaustive.
καὶandcoordinating conjunction (in the list of addressees)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
δευτέρῳsecondDativedative of indirect object (second servant)→ sphere or referenceδεύτερος: 'second'.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷtheDativearticle→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
τρίτῳthirdDativedative of indirect object (third servant)→ sphere or referenceτρίτος: 'third'; the three-fold enumeration mirrors Jacob's three-wave gift-convoy strategy.
καὶandcoordinating conjunction (adding the generalising phrase)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πᾶσινallDativedative of indirect object (universal: 'all' the servants, not just the first three)→ sphere or referenceπᾶς: 'all'; πᾶσιν τοῖς προπορευομένοις — the all-inclusive briefing ensures the script is universal.
τοῖςtheDativearticle (dative: with substantival participle)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
προπορευομένοιςgoing ahead / leadingPres Mid Ptc Dat Pl M · προπορεύομαιsubstantival participle (dative: 'those who are going on ahead' = the servant-leaders of the droves)→ progressive participle (the ongoing role of going ahead)προπορεύομαι: fourth use of this root in vv.17–20; the word has become the chapter's technical term for the gift-convoy's forward movement.
ὀπίσωbehind / followingpreposition + genitive (spatial: 'following / in charge of these droves')→ spatial or relational framingὀπίσω: 'behind, following'; ὀπίσω τῶν ποιμνίων τούτων — 'following / driving these flocks' (the servants walk behind the animals, driving them forward).
τῶνtheGenitivearticle→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποιμνίωνflocks / drovesGenitivegenitive with ὀπίσω (the droves being driven)→ relational specificationποίμνιον: 'flock, drove'; the diminutive form used throughout this section for the separate drove-units.
τούτωνtheseGenitivegenitive demonstrative (anaphoric: 'these droves' = the gift-convoy)→ relational specificationτούτων: meaning 'these'; it serves as genitive demonstrative (anaphoric: 'these droves' = the gift-convoy).
λέγωνsayingPres Act Ptc Nom Sg M · λέγωadverbial participle (introducing the universal script)→ progressive participleλέγω: speech-introduction participle.
Κατὰaccording topreposition + accusative (conformity: 'in accordance with this word')→ spatial or relational framingκατά: 'according to, in conformity with'; Κατὰ τὸ ῥῆμα τοῦτο — 'exactly in accordance with this word' — is the instruction to follow the script verbatim.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / sayingAccusativeaccusative, object of κατά (the scripted message: 'this word')→ object specificationῥῆμα: 'word, saying, utterance'; in the LXX ῥῆμα often renders Hebrew דָּבָר and denotes a specific, authoritative word — here the diplomatic script Jacob has composed. In the NT ῥῆμα appears in Lk 1:37 ('no ῥῆμα of God will be impossible'), John 6:63, 68, and frequently in the Pauline epistles.
τοῦτοthisAccusativedemonstrative (anaphoric: pointing to the scripted message of vv.18–19)→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative (anaphoric: pointing to the scripted message of vv.18–19).
λαλήσατεyou shall speakAor Act Impv 2 Pl · λαλέωmain verb (aorist imperative: the binding command to use the script)→ aorist imperative (punctiliar command: 'say exactly this, on that occasion')λαλέω: 'speak, say'; the aorist imperative λαλήσατε is more decisive than the present — a one-time, exact declaration, not an ongoing conversation.
ΗσαυEsaudative of indirect object (the person to whom the script is addressed; dative implied by λαλέω + dative)→ participant identificationΗσαυ: the addressee of the scripted message.
ἐνwhenpreposition + dative (temporal: 'in the finding him' = when you find him)→ spatial or relational framingἐν: temporal use with articular infinitive — ἐν τῷ εὑρεῖν αὐτόν = 'when you find him'; the articular infinitive after ἐν renders Hebrew בְּ + infinitive construct, a common LXX temporal idiom.
τῷtheDativearticle (with infinitive: ἐν τῷ + infinitive = temporal clause)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
εὑρεῖνfindingAor Act Inf · εὑρίσκωarticular infinitive (temporal: 'when you encounter him')→ telic aorist infinitive (the moment of finding as the occasion for the scripted speech)εὑρίσκω: 'find, encounter'; ἐν τῷ εὑρεῖν αὐτόν = 'when you encounter him'; the articular infinitive in a temporal clause is a standard LXX construction.
αὐτόνhimAccusativeaccusative, object of εὑρεῖν (Esau as the person to be encountered)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative, object of εὑρεῖν (Esau as the person to be encountered).
21

καὶ ἐρεῖτε Ἰδοὺ ὁ παῖς σου Ιακωβ ὀπίσω ἡμῶν· εἶπεν γάρ Ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ἐν τοῖς δώροις τοῖς προπορευομένοις αὐτοῦ, καὶ μετὰ τοῦτο ὄψομαι τὸ πρόσωπον αὐτοῦ· ἴσως γὰρ προσδέξεται τὸ πρόσωπόν μου.

And you shall say, 'Behold, your servant Jacob is coming behind us'; for he said, 'I will appease his face with the gifts going before him, and after that I will see his face — perhaps he will accept my face.'

The script concluded; Jacob's inner reasoning disclosed (the face-appeasement calculation)καὶ
Verse 21 completes the script (ἐρεῖτε, 'you shall say') and then opens into Jacob's private reasoning (εἶπεν γάρ, 'for he said to himself'). The face-vocabulary (πρόσωπον) clusters: Ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ('I will appease his face'), ὄψομαι τὸ πρόσωπον αὐτοῦ ('I will see his face'), and προσδέξεται τὸ πρόσωπόν μου ('he will accept my face'). This triple use of πρόσωπον anticipates the chapter's climax at 32:31 (εἶδον θεὸν πρόσωπον πρὸς πρόσωπον). The word Ἐξιλάσομαι ('I will appease, propitiate') is the same root as the atonement vocabulary (ἱλαστήριον, ἐξιλασμός) — Jacob speaks of diplomatic appeasement using the language of cultic expiation. LXX 32:21 = English 32:20.
Word-by-word analysis· 34 words
καὶandcoordinating conjunction (script continued)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐρεῖτεyou shall sayFut Act Indic 2 Pl · λέγωmain verb (imperatival future: the script's final line)→ imperatival futureλέγω: the plural ἐρεῖτε addresses all the servants collectively — the final line of the script they must all deliver when they encounter Esau.
Ἰδοὺbeholdexclamatory particle (presentative: drawing Esau's attention to Jacob's approach)→ discourse linkage or contrastἰδού: third use of ἰδοὺ in the chapter — always marking a crucial piece of information delivered as a surprise or emphasis.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
παῖςservantNominativesubject (Jacob identified as Esau's servant: ὁ παῖς σου Ιακωβ)→ participant prominenceπαῖς: fifth use in the chapter — 'your servant Jacob'; the honorific posture is maintained to the end of the scripted message.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ΙακωβJacobapposition to παῖς→ participant identificationΙακωβ: the last time Jacob is named before his renaming to Ισραηλ in v.29.
ὀπίσωbehindpreposition (spatial: 'behind us')→ spatial or relational framingὀπίσω: 'behind, following'; the same phrase used in v.19 — the script is identical for all servants.
ἡμῶνusGenitivegenitive with ὀπίσω→ relational specificationἡμῶν: meaning 'us'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with ὀπίσω.
εἶπενhe saidAor Act Indic 3 Sg · λέγωmain verb (breaking from the script to disclose Jacob's interior reasoning)→ constative aorist (what Jacob said to himself)λέγω: εἶπεν γάρ — 'for he said' — introduces the narrator's disclosure of Jacob's private calculation; a rare glimpse into the character's interior logic.
γάρforpostpositive causal particle (explaining why the script was composed as it was)→ discourse linkage or contrastγάρ: 'for'; the causal particle introduces the underlying rationale — Jacob scripted all of this because of his face-appeasement calculation.
ἘξιλάσομαιI will appease / propitiateFut Mid Indic 1 Sg · ἐξιλάσκομαιmain verb of Jacob's self-disclosed reasoning (the appeasement plan)→ promissory future (Jacob's firm intention: 'I will propitiate him')ἐξιλάσκομαι: 'appease, propitiate, make expiation'; renders Hebrew אֲכַפְּרָה (from כִּפֶּר, 'cover, atone, appease'). The same root (κ-π-ρ / ἱλάσκομαι) underlies the Day of Atonement (כִּפֻּרִים / ἐξιλασμός) and the NT ἱλαστήριον ('mercy seat / propitiation,' Rom 3:25; Heb 9:5). Jacob's diplomatic appeasement uses the vocabulary of cultic expiation — linguistically, he is making a 'atonement offering' of livestock. Hebraism: the cultic vocabulary applied to inter-human appeasement.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object (the face as metonym for the person appeased: 'his face')→ object specificationπρόσωπον: 'face, presence, person'; Ἐξιλάσομαι τὸ πρόσωπον αὐτοῦ ('I will appease his face') renders the Hebrew idiom כִּפֶּר פָּנָיו — 'cover his face' (idiom: 'propitiate him'). The πρόσωπον-cluster in this verse (three occurrences) anticipates the face-of-God naming at 32:31 — πρόσωπον is the chapter's second structural keyword after παρεμβολή.
αὐτοῦhisGenitivegenitive of possession (Esau's face)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Esau's face).
ἐνwithpreposition + dative (instrumental: 'with the gifts')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (instrumental: 'with the gifts').
τοῖςtheDativearticle→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
δώροιςgiftsDativedative of instrument (the means of appeasement: 'by means of the gifts')→ sphere or referenceδῶρον: the gifts as the instrument of propitiation — the livestock-offering is the 'atonement' that covers Esau's wrath.
τοῖςtheDativearticle (with participle: 'the gifts going ahead of him')→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
προπορευομένοιςgoing before / proceeding aheadPres Mid Ptc Dat Pl N · προπορεύομαιattributive participle (modifying δώροις: 'the gifts going ahead of him')→ progressive participle (the gifts are already en route ahead of Jacob)προπορεύομαι: fifth use in this section — the gifts go ahead (προπορευόμενα) to do the propitiatory work before Jacob arrives.
αὐτοῦhim / hisGenitivegenitive with participle (Jacob's face before which the gifts go)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with participle (Jacob's face before which the gifts go).
καὶandcoordinating conjunction (sequential: after the gifts, then Jacob)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰafterpreposition + accusative (temporal: 'after this')→ spatial or relational framingμετά: temporal use — 'after this event' (the gifts' prior arrival).
τοῦτοthisAccusativedemonstrative pronoun, object of μετά (the prior gift-arrival: 'after this')→ participant referenceτοῦτο: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative pronoun, object of μετά (the prior gift-arrival: 'after this').
ὄψομαιI will seeFut Mid Indic 1 Sg · ὁράωmain verb (Jacob's plan: to see Esau's face after the gifts have softened it)→ promissory future (Jacob's intended personal encounter)ὁράω: 'see'; ὄψομαι τὸ πρόσωπον αὐτοῦ ('I will see his face') — the personal encounter Jacob both dreads and seeks. The phrase 'seeing the face' of a superior is the idiom for formal audience (cf. Gen 33:10; 2 Kgs 25:19). It will also echo inversely in v.31 where Jacob sees the face of God.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπονfaceAccusativedirect object of ὄψομαι (Esau's face: the anticipated personal encounter)→ object specificationπρόσωπον: second of three uses in this verse — 'I will see his face.' The verbal sequence: gifts first → appease his face → then see his face → perhaps he will accept my face. The whole verse is a face-negotiation.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ἴσωςperhaps / maybemodal adverb (expressing uncertainty: 'perhaps')→ clausal contributionἴσως: 'perhaps, maybe, possibly'; introduces the note of uncertainty — all the diplomacy and calculation ends in ἴσως. Jacob does not know if Esau will accept him. The single word of uncertainty undercuts all the preceding strategising and throws Jacob on hope rather than certainty.
γὰρforpostpositive causal particle (explaining the uncertainty: the outcome is not in Jacob's hands)→ discourse linkage or contrastγὰρ: meaning 'for'; conjunction or particle linking this unit with the surrounding discourse.
προσδέξεταιwill receive / acceptFut Mid Indic 3 Sg · προσδέχομαιmain verb of the uncertainty clause (the hoped-for acceptance)→ future indicative (the hoped-for but uncertain outcome)προσδέχομαι: 'receive, accept, welcome'; renders Hebrew יִשָּׂא פָּנַי ('will lift my face' = 'will look on me with favour'). The idiom of 'accepting/lifting the face' of a petitioner is the formal gesture of a superior granting audience and favour (cf. Gen 19:21; Job 42:9 LXX).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρόσωπόνfaceAccusativedirect object of προσδέξεται (Jacob's face: the petitioner's face accepted by the superior)→ object specificationπρόσωπον: third of three uses in this verse — 'he will accept my face.' The face-vocabulary reaches its climax here before the chapter's actual face-encounter with God at 32:31 (πρόσωπον πρὸς πρόσωπον). Jacob's anxious triple πρόσωπον-calculation is the ironic prelude to the unexpected divine face.
μουmyGenitivegenitive of possession (Jacob's face: the petitioner)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (Jacob's face: the petitioner).
22

καὶ προῆλθον τὰ δῶρα κατὰ πρόσωπον αὐτοῦ· αὐτὸς δὲ ἐκοιμήθη τὴν νύκτα ἐκείνην ἐν τῇ παρεμβολῇ.

So the gifts went on ahead of him, and he himself lodged that night in the camp.

Narrative summary: gifts proceed, Jacob stays — the night before the wrestlingκαὶ
The verse closes the gift-convoy section with a narrative report: the gifts go ahead (προῆλθον … κατὰ πρόσωπον αὐτοῦ — 'before his face') while Jacob remains (ἐκοιμήθη — 'he lodged/slept') in the camp. The expression τὴν νύκτα ἐκείνην ἐν τῇ παρεμβολῇ — 'that night in the camp' — picks up τὴν νύκτα ἐκείνην from v.14 and ἐν τῇ παρεμβολῇ echoes the chapter's παρεμβολή-cluster. The night in the camp is the night of the wrestling (v.25), making this verse the immediate narrative preparation for the theophanic encounter. LXX 32:22 = English 32:21.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προῆλθονwent on aheadAor Act Indic 3 Pl · προέρχομαιmain verb (narrative action: the gifts' forward movement as planned)→ constative aorist (the gifts' departure as a completed act)προέρχομαι: 'go before, proceed ahead'; the gifts do exactly what Jacob planned — they go κατὰ πρόσωπον αὐτοῦ ('before his face'). The verb root is cognate with προπορεύομαι used throughout vv.17–21 — the plan is now executed.
τὰtheNominativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δῶραgiftsNominativesubject (the gifts as the active agent: they proceed)→ participant prominenceδῶρον: the gifts — summoned in detail in vv.14–16 and scripted for in vv.17–21 — now execute their mission.
κατὰbeforepreposition + accusative (spatial: 'before his face / ahead of him')→ spatial or relational framingκατά: here κατὰ πρόσωπον = 'before the face of / ahead of'; renders Hebrew לְפָנָיו. The face-vocabulary recurs: the gifts go 'before his face' (κατὰ πρόσωπον), fulfilling the Ἐξιλάσομαι τὸ πρόσωπον of v.21.
πρόσωπονface / presenceAccusativeaccusative with κατά (the face/presence of Jacob that the gifts precede)→ object specificationπρόσωπον: the word appears for the fourth time in vv.21–22 — the face-cluster is complete. The gifts have gone ahead of Jacob's face; now he remains behind in the camp, alone, on the night of the wrestling.
αὐτοῦhisGenitivegenitive with πρόσωπον ('before his [Jacob's] face')→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with πρόσωπον ('before his [Jacob's] face').
αὐτὸςhe himselfNominativeintensive pronoun (contrastive: the gifts go ahead; he himself remains)→ participant referenceαὐτός: emphatic-intensive; the contrast (gifts depart / Jacob stays) is marked by αὐτὸς δέ — 'but he himself.' The aloneness of Jacob is being prepared narratively.
δὲbut / andpostpositive adversative particle (mild contrast: gifts go / Jacob stays)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἐκοιμήθηlodged / sleptAor Pass Indic 3 Sg · κοιμάωmain verb (narrative: Jacob's overnight stay in the camp)→ constative aorist (the night's lodging)κοιμάω: same verb as v.14 — a deliberate repetition marking this as the same night referenced there. Jacob sleeps in the camp, but not for long — v.23 reveals he rises during the night to cross the Jabbok.
τὴνtheAccusativearticle (accusative of time)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
νύκταnightAccusativeaccusative of time→ object specificationνύξ: 'night'; τὴν νύκτα ἐκείνην — 'that night' — repeated from v.14. The chapter has been building toward this night: all the diplomacy, strategy, and prayer are preparation for what happens in the dark.
ἐκείνηνthatAccusativedemonstrative (anaphoric: 'that specific night')→ object specificationἐκείνην: meaning 'that'; it serves as demonstrative (anaphoric: 'that specific night').
ἐνinpreposition + dative (locative: 'in the camp')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in the camp').
τῇtheDativearticle→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεμβολῇcampDativedative of place (the location: the camp where Jacob is stationed)→ sphere or referenceπαρεμβολή: seventh occurrence of the chapter-keyword — Jacob lodges in the camp that carries the same name as the divine double-camp theophany of v.3. He is in 'the camps.' The word will not recur after this verse; the next section moves to the river.
23

Ἀναστὰς δὲ τὴν νύκτα ἐκείνην ἔλαβεν τὰς δύο γυναῖκας αὐτοῦ καὶ τὰς δύο παιδίσκας καὶ τοὺς ἕνδεκα παῖδας αὐτοῦ καὶ διέβη τὴν διάβασιν τοῦ Ιαβοκ.

And rising that night, he took his two wives and his two maidservants and his eleven children and crossed the ford of the Jabbok.

Narrative action: Jacob rises by night, crosses the Jabbok with all his familyἈναστὰς δέ
The same nocturnal rising idiom as v.1 (Laban's morning rising) now frames Jacob's midnight action — Ἀναστὰς δέ ('having risen'). He takes his entire family across the ford: two wives (Rachel and Leah), two maidservants (Bilhah and Zilpah), and eleven sons (Benjamin not yet born — cf. Gen 35:18). The Jabbok (Ιαβοκ) is the Zerqa river, a tributary of the Jordan, forming the border of Gilead. The name Jabbok (יַבֹּק) sounds like the Hebrew word for 'wrestling' (יֵאָבֵק, vv.25), the river-name embedding the wrestling before it happens. LXX 32:23 = English 32:22.
Word-by-word analysis· 25 words
Ἀναστὰςrising / having risenAor Act Ptc Nom Sg M · ἀνίστημιadverbial participle (temporal: 'having risen' during the night)→ ingressive aorist participle (the moment of rising from sleep as the onset of action)ἀνίστημι: 'rise'; the same verb used for Laban's rising in v.1 (Ἀναστὰς δὲ Λαβαν τὸ πρωΐ) — a deliberate structural echo. Laban rose at dawn to leave; Jacob rises in the middle of the night. Both risings are decisive departures.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (accusative of time)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
νύκταnightAccusativeaccusative of time ('during that night')→ object specificationνύξ: 'night'; τὴν νύκτα ἐκείνην ('that night') — the same phrase for the third time in the chapter. The chapter's darkness is structural: the wrestling happens at night, the combatant departs at dawn.
ἐκείνηνthatAccusativedemonstrative (anaphoric)→ object specificationἐκείνην: meaning 'that'; it serves as demonstrative (anaphoric).
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (narrative action: gathering the family for the crossing)→ constative aoristλαμβάνω: 'take'; Jacob takes his entire family — the comprehensive list that follows (two wives, two maidservants, eleven sons) underscores that he sends everyone across before remaining alone.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwonumeral (modifying γυναῖκας)→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
γυναῖκαςwivesAccusativedirect object (Rachel and Leah)→ object specificationγυνή: 'wife, woman'; the two wives are Rachel (beloved) and Leah (the elder); their order of crossing will be reversed in Gen 33:2 (Leah in the middle, Rachel at the rear, safest position).
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinating conjunction (in family list)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
δύοtwonumeral→ measure or countδύο: meaning 'two'; numeral expression contributing count or measure in context.
παιδίσκαςmaidservantsAccusativedirect object (Bilhah and Zilpah)→ object specificationπαιδίσκη: 'maidservant, slave girl'; the two concubines Bilhah (Rachel's maid) and Zilpah (Leah's maid), mothers of Dan, Naphtali, Gad, and Asher.
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἕνδεκαelevennumeral (modifying παῖδας)→ clausal contributionἕνδεκα: 'eleven'; the eleven sons are the children of the four women. Benjamin, Jacob's twelfth son, has not yet been born (Gen 35:18). The number eleven anticipates the twelve tribes of Israel.
παῖδαςchildren / sonsAccusativedirect object (Jacob's eleven sons)→ object specificationπαῖς: 'child, son'; here specifically Jacob's eleven sons (the later tribes of Israel minus Benjamin). In the very next verse Jacob will be given the name Israel — he crosses the Jabbok as Jacob with eleven sons and returns as Israel.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandnarrative conjunction (adding the final action: the crossing)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διέβηcrossedAor Act Indic 3 Sg · διαβαίνωmain verb (narrative action: the ford-crossing)→ constative aorist (completed crossing)διαβαίνω: 'cross, pass through'; the same verb used for Jacob's Jordan-crossing in the prayer of v.11 (διέβην τὸν Ιορδάνην). Now he crosses the Jabbok — a smaller river, but the crossing that will leave him alone.
τὴνtheAccusativearticle→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
διάβασινford / crossingAccusativedirect object of διέβη (the ford itself as the place of crossing)→ object specificationδιάβασις: 'ford, crossing-place, passage'; the cognate accusative τὴν διάβασιν τοῦ Ιαβοκ ('he crossed the crossing of the Jabbok') is a Hebraizing figura etymologica — the crossing of the crossing-place. The Jabbok ford is a specific, identified geographical crossing.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΙαβοκJabbokindeclinable proper noun (the river: the Jabbok)→ participant identificationΙαβοκ: LXX transliteration of יַבֹּק (Jabbok, modern Zarqa River); a tributary of the Jordan forming the border of Gilead. The name יַבֹּק is phonetically close to יֵאָבֵק ('he wrestled,' v.25) — an assonance the Hebrew reader hears; the LXX does not render it but the proximity in the text still works structurally. The Jabbok has been the border Jacob must cross to re-enter Canaan.
24

καὶ ἔλαβεν αὐτοὺς καὶ διέβη τὸν χειμάρρουν καὶ διεβίβασεν πάντα τὰ αὐτοῦ.

And he took them and crossed over the stream and ferried over all that was his.

The crossing completed: Jacob ferries everything across, leaving himself aloneκαὶ
The verse narrates the completion of the crossing with triple parataxis: he took them, he crossed, he ferried everything over. The triple action emphasises the thoroughness — everything goes across. The stream (χειμάρρους = wadi, seasonal torrent) is the Jabbok. After πάντα τὰ αὐτοῦ ('all that was his') has crossed, Jacob is utterly alone — the aloneness from which the wrestling will emerge. LXX 32:24 = English 32:23. Note: Rahlfs has the shorter text here; some manuscripts conflate vv.23–24.
Word-by-word analysis· 12 words
καὶandnarrative conjunction (sequential)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβενtookAor Act Indic 3 Sg · λαμβάνωmain verb (narrative action: gathering everyone for the ford-crossing)→ constative aoristλαμβάνω: 'take'; the family and possessions are gathered and moved across. The sequence ἔλαβεν … διέβη … διεβίβασεν gives the crossing a three-beat rhythm.
αὐτοὺςthemAccusativedirect object (the family members)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the family members).
καὶandcoordinating conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διέβηcrossedAor Act Indic 3 Sg · διαβαίνωmain verb (the crossing action)→ constative aoristδιαβαίνω: 'cross'; the verb recurs from v.23 — a second crossing verb completing the ford passage. Jacob crosses with his family.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειμάρρουνstream / torrent / wadiAccusativedirect object of διέβη (the watercourse crossed)→ object specificationχείμαρρος: 'winter torrent, wadi, seasonal stream'; renders Hebrew נַחַל (a wadi or seasonal stream, dry in summer but a torrent in winter). The Jabbok is a wadi — a water boundary that separates and marks territory.
καὶandcoordinating conjunction (third action)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
διεβίβασενferried across / brought acrossAor Act Indic 3 Sg · διαβιβάζωmain verb (the causative crossing: Jacob causes everything to cross)→ constative aorist (completing the transfer)διαβιβάζω: 'cause to cross, ferry across, bring over'; the causative form (distinguishable from διαβαίνω, the simple intransitive crossing) — Jacob actively transports everything. The distinction marks that he crossed first and then ensured everything else crossed.
πάνταallAccusativedirect object of διεβίβασεν (the totality: everything Jacob possesses)→ object specificationπᾶς: 'all'; πάντα τὰ αὐτοῦ ('all that was his') — a comprehensive expression. After this, Jacob has nothing left on his side of the river. He is utterly alone — ὑπελείφθη δὲ Ιακωβ μόνος (v.25).
τὰtheAccusativearticle (substantival: 'the things of him')→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
αὐτοῦhisGenitivegenitive of possession (everything belonging to Jacob)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (everything belonging to Jacob).
25

ὑπελείφθη δὲ Ιακωβ μόνος· καὶ ἐπάλαιεν ἄνθρωπος μετ' αὐτοῦ ἕως τοῦ πρωΐ.

And Jacob was left alone; and a man wrestled with him until the dawn.

The narrative's theological centre: solitude and the divine wrestlingδέ
ὑπελείφθη δὲ Ιακωβ μόνος — 'Jacob was left alone' — is the chapter's structural hinge. The passive ὑπελείφθη ('was left over, was left remaining') emphasises that the aloneness is the result of Jacob's own intentional sending of everyone across. Then, without further introduction, ἄνθρωπος ('a man') wrestles with him until dawn. The combatant is unnamed — ἄνθρωπος throughout the episode; his identity is withheld. Hos 12:4 identifies him as ἄγγελος ('angel'); Jacob's own confession at 32:31 implies divinity. ἐπάλαιεν (from παλαίω, 'wrestle') is unique in the LXX — a word of athletic combat applied to a theophanic encounter. LXX 32:25 = English 32:24.
Word-by-word analysis· 12 words
ὑπελείφθηwas left / remainedAor Pass Indic 3 Sg · ὑπολείπωmain verb (narrative state: Jacob's aloneness as a narrative event)→ ingressive aorist passive (the onset of the state of being alone — the point at which aloneness begins)ὑπολείπω: 'leave behind, leave remaining'; the passive ὑπελείφθη ('was left behind') renders Hebrew וַיִּוָּתֵר ('and he remained'). The passive voice is significant: Jacob was not merely alone by choice — he was 'left.' There is a sense that the aloneness was both sought (he sent everyone ahead) and given (the passive).
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobsubject (indeclinable proper noun)→ participant identificationΙακωβ: Jacob is still named by his old name — the wrestling will change his name to Ισραηλ (v.29). This is among the last times the chapter uses 'Jacob' as the primary identifier.
μόνοςaloneNominativepredicate adjective (describing Jacob's state: 'alone')→ participant prominenceμόνος: 'alone, only'; the word is simple and devastating — after all the careful preparations, the family protection, the two-camp strategy, Jacob is alone. The aloneness is the spiritual condition for the theophanic encounter. In the Bible, the divine encounter characteristically comes when human resources are stripped away.
καὶandnarrative conjunction (asyndetic transition: the encounter follows immediately)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπάλαιενwrestledImpf Act Indic 3 Sg · παλαίωmain verb (narrative action: the wrestling as sustained, ongoing combat)→ progressive imperfect (the wrestling as a sustained, ongoing struggle through the night)παλαίω: 'wrestle'; a rare verb in the LXX — this is its primary occurrence; it renders Hebrew וַיֵּאָבֵק ('he wrestled,' from אָבַק, cognate with Jabbok). The imperfect tense ἐπάλαιεν is crucial — the wrestling is not a single punch but a prolonged contest lasting the entire night. The word is from the world of athletic competition; Greek wrestling (πάλη) was the most prestigious Olympic combat sport, here applied to the encounter with the divine.
ἄνθρωποςa manNominativesubject (the unidentified combatant)→ participant prominenceἄνθρωπος: 'a man, a human being'; the combatant is consistently called ἄνθρωπος — 'a man,' never named. The choice is theologically significant: the text refuses to identify the divine directly. Hos 12:4 (LXX) glosses the combatant as ἄγγελος ('angel'); Jacob's own naming of the site as Εἶδος θεοῦ ('Form of God,' v.31) implies divine identity. The oscillation between human and divine is the episode's deliberate ambiguity. NT: in John 1:14, ὁ λόγος σὰρξ ἐγένετο ('the Word became flesh') — the divine taking human form — is the theological resolution of this ambiguity.
μετ'withpreposition + genitive (comitative: 'with him')→ spatial or relational framingμετά: 'with'; ἐπάλαιεν μετ' αὐτοῦ — 'wrestled with him.' The preposition μετά (rather than πρός 'against') is notable — it is the same preposition used in the name-etymology of v.29 (ἐνίσχυσας μετὰ θεοῦ — 'you prevailed with God'). The wrestling is an agonistic partnership.
αὐτοῦhimGenitivegenitive with μετά (Jacob as the partner in the wrestling)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with μετά (Jacob as the partner in the wrestling).
ἕωςuntiltemporal conjunction (with genitive: 'until the dawn')→ discourse linkage or contrastἕως: 'until'; marks the temporal limit of the wrestling — it lasts the entire night, until the dawn breaks.
τοῦtheGenitivearticle (with πρωΐ: articular adverb used as temporal noun)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πρωΐdawn / morningGenitiveadverb used as genitive noun (ἕως τοῦ πρωΐ = 'until the dawn')→ relational specificationπρωΐ: 'morning, dawn, early'; ἕως τοῦ πρωΐ — 'until the dawn' — marks the night-long duration. The dawn is the combatant's limit: he asks to be released when dawn breaks (v.27: ἀνέβη γὰρ ὁ ὄρθρος). The entire wrestling episode is a nocturnal encounter bounded by darkness.
26

εἶδεν δὲ ὅτι οὐ δύναται πρὸς αὐτόν, καὶ ἥψατο τοῦ πλάτους τοῦ μηροῦ αὐτοῦ καὶ ἐνάρκησεν τὸ πλάτος τοῦ μηροῦ Ιακωβ ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ.

And he saw that he could not prevail against him, and he touched the socket of his hip, and the socket of Jacob's hip was numbed as he wrestled with him.

The combat's turn: the man cannot prevail; the hip is touched and numbedδέ
The pivotal clause εἶδεν δὲ ὅτι οὐ δύναται πρὸς αὐτόν — 'he saw that he could not prevail against him' — is astonishing: the divine combatant cannot defeat Jacob. The response is not a fair counter-move but a disabling touch: ἥψατο τοῦ πλάτους τοῦ μηροῦ ('he touched the hollow of the thigh') and ἐνάρκησεν ('it was numbed/benumbed'). The verb ἐνάρκησεν (from ναρκάω, 'become numb, go to sleep') is unique in the LXX — it renders Hebrew וַתֵּקַע ('was put out of joint'). The numbing becomes the basis for the dietary law of v.33. LXX 32:26 = English 32:25.
Word-by-word analysis· 27 words
εἶδενhe sawAor Act Indic 3 Sg · ὁράωmain verb (narrative action: the combatant's perception)→ constative aorist (the moment of perception)ὁράω: 'see'; the combatant sees (εἶδεν) that he cannot win — a direct, unmediated perception. The man who cannot be named can perceive; the detail makes him more than a mere symbol.
δὲandpostpositive particle (narrative continuation: the turn in the wrestling)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὅτιthatcontent conjunction (introducing the object of εἶδεν)→ discourse linkage or contrastὅτι: 'that'; here it introduces an indirect statement (the content of the perception), replacing the classical accusative + infinitive construction. Standard LXX usage.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
δύναταιhe is able / canPres Mid Indic 3 Sg · δύναμαιverb of the ὅτι-clause (the combatant's incapacity)→ gnomic present (the prevailing inability as an established fact during the wrestling)δύναμαι: 'be able, have power'; the present tense depicts the inability as a current state — not a momentary failure but an established condition throughout the night. The man cannot prevail: Jacob has held his own against the divine all night.
πρὸςagainst / in relation topreposition + accusative (adversative: 'against him' = prevail over him)→ spatial or relational framingπρός: 'against, toward'; οὐ δύναται πρὸς αὐτόν — 'cannot [prevail] against him'; the preposition carries the sense of adversarial contest — the combatant cannot overcome Jacob in the wrestling match.
αὐτόνhimAccusativeaccusative with πρός (Jacob: the one the combatant cannot overcome)→ participant referenceαὐτόν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative with πρός (Jacob: the one the combatant cannot overcome).
καὶandnarrative conjunction (the response to being unable to prevail)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἥψατοtouchedAor Mid Indic 3 Sg · ἅπτωmain verb (narrative action: the disabling touch)→ constative aorist (the single, precise touch that disables Jacob's hip)ἅπτω: 'touch, fasten, kindle'; the middle ἥψατο = 'touched'; the touching is not a grip or strike but a ἁφή — a contact. The touch of the divine that disables yet does not destroy: Jacob walks away alive but limping. The same verb (ἅπτω) is used for Jesus touching the sick in the Gospels (Matt 8:3, 15; 14:36; Mark 1:41; Luke 5:13) — healing touches that transform.
τοῦtheGenitivearticle (with πλάτους: the specific anatomical location)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλάτουςbreadth / socket / hollowGenitivegenitive with ἥψατο (the part touched: the hip socket)→ relational specificationπλάτος: 'breadth, width'; used here for the broad flat of the thigh socket / hip socket — the hip joint. The LXX renders Hebrew כַּף-יֶרֶךְ ('socket/hollow of the thigh/hip') with τὸ πλάτος τοῦ μηροῦ — a somewhat free but visually descriptive rendering. The joint is the body's most mobile, load-bearing connection.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηροῦthigh / hipGenitivegenitive (the body part: thigh/hip)→ relational specificationμηρός: 'thigh, upper leg'; the hip-thigh complex is the body part touched by the divine — a profound vulnerability. The thigh in oath-taking (Gen 24:2; 47:29) is a solemn body-part; here it becomes the site of Jacob's permanent mark from the encounter.
αὐτοῦhisGenitivegenitive of possession (the hip touched = the combatant touches Jacob's hip)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the hip touched = the combatant touches Jacob's hip).
καὶandnarrative conjunction (result of the touch)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνάρκησενwas numbed / became numbAor Act Indic 3 Sg · ναρκάωmain verb (the effect of the touch: the numbing of the hip)→ ingressive aorist (the onset of the numbing as a new state)ναρκάω: 'become numb, be torpid'; the aorist ἐνάρκησεν ('was numbed') is the LXX's unique rendering of Hebrew תֵּקַע ('was dislocated / put out of joint'). The Greek νάρκη ('numbness') is the root of English 'narcotic' — a deadening of sensation. The numbing is not restoration-to-normal but a permanent disability: Jacob will limp (v.32). The word ἐνάρκησεν also recurs in v.33 (the sinew 'which was numbed'), tying the dietary law directly to this moment.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλάτοςsocket / hollowNominativesubject of ἐνάρκησεν (the hip socket as the thing numbed)→ participant prominenceπλάτος: the socket that was touched is now the subject of the numbing — the passive transition from being touched to being numbed is the divine mark on Jacob's body.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηροῦthighGenitivegenitive (the anatomical location of the numbing)→ relational specificationμηροῦ: meaning 'thigh'; it serves as genitive (the anatomical location of the numbing).
ΙακωβJacobgenitive / possessive proper noun (whose hip is numbed)→ participant identificationΙακωβ: the name marks the vulnerability — it is Jacob's hip, Jacob's old-self's body that bears the mark. After this he will be renamed Ισραηλ but will limp for life.
ἐνin / duringpreposition + dative (temporal: 'during the wrestling')→ spatial or relational framingἐν: temporal use with articular infinitive — ἐν τῷ παλαίειν αὐτὸν μετ' αὐτοῦ = 'while he was wrestling with him.' The numbing happens in the midst of the ongoing wrestling.
τῷtheDativearticle (with infinitive: temporal clause)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
παλαίεινwrestlingPres Act Inf · παλαίωarticular infinitive (ἐν τῷ + infinitive = temporal: 'while wrestling')→ progressive infinitive (the ongoing wrestling as the context of the numbing)παλαίω: 'wrestle'; the same verb as ἐπάλαιεν (v.25) — the wrestling continues even as the hip is numbed.
αὐτὸνhimAccusativeaccusative subject of infinitive (the combatant as wrestler)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive (the combatant as wrestler).
μετ'withpreposition (comitative: 'with him')→ spatial or relational framingμετ': meaning 'with'; here it marks the relation signaled by preposition (comitative: 'with him').
αὐτοῦhimGenitivegenitive with μετά (Jacob: the one wrestled with)→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive with μετά (Jacob: the one wrestled with).
27

καὶ εἶπεν αὐτῷ Ἀπόστειλόν με· ἀνέβη γὰρ ὁ ὄρθρος. ὁ δὲ εἶπεν Οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς.

And he said to him, 'Let me go, for the dawn has come up.' But he said, 'I will not let you go unless you bless me.'

The decisive exchange: the combatant demands release; Jacob demands a blessingκαὶ
The dialogue of vv.27–30 is the chapter's theological apex. The combatant asks to be released (Ἀπόστειλόν με) citing the dawn. Jacob refuses to release him without a blessing — Οὐ μή σε ἀποστείλω, ἐὰν μή με εὐλογήσῃς. The double negative (Οὐ μή) with the subjunctive is the strongest negation in Greek: 'I will absolutely not let you go.' The condition ἐὰν μή με εὐλογήσῃς ('unless you bless me') transforms the wrestling from a physical contest into a covenantal negotiation: Jacob will not let the divine presence go without extracting a blessing. The irony with Gen 27 is complete: Jacob once stole a blessing through deception; here he seizes it through sheer grip and refusal to let go. LXX 32:27 = English 32:26.
Word-by-word analysis· 20 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech: the combatant's demand for release)→ constative aoristλέγω: the combatant speaks first — his demand reveals that he wants to be released, implying the dawn creates an obligation or limitation on him. Why? The text does not explain. Hos 12:4 describes the scene as Jacob prevailing (κατίσχυσεν) — the prevailing is the wrestling-hold maintained despite the hip injury.
αὐτῷto himDativedative of indirect object (Jacob as the addressee)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Jacob as the addressee).
Ἀπόστειλόνlet me go / release meAor Act Impv 2 Sg · ἀποστέλλωmain verb (aorist imperative: urgent demand for release)→ aorist imperative (urgent punctiliar request: 'release me now')ἀποστέλλω: 'send away, release'; ironically the same verb used for Jacob's commissioning of his messengers in vv.4, 6 — now the divine combatant uses it of himself: 'send me away.' The word of commissioned sending becomes the word of requested release.
μεmeAccusativedirect object (the combatant as the one to be released)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the combatant as the one to be released).
ἀνέβηhas come up / has risenAor Act Indic 3 Sg · ἀναβαίνωverb of the causal clause (the dawn's rising as the reason for release)→ constative aorist (the dawn's arrival as a completed event: it is up)ἀναβαίνω: 'go up, rise'; ἀνέβη ὁ ὄρθρος ('the dawn has risen') — the dawn as a rising entity, the same usage as in Luke 1:78 (ἀνατολὴ ἐξ ὕψους) and 2 Pet 1:19 (ἕως οὗ ἡμέρα αὐγάσῃ). The dawn is the combatant's limit.
γὰρforpostpositive causal particle (explaining the request: the dawn has come)→ discourse linkage or contrastγάρ: 'for'; the causal particle explains the urgency of the release demand: the dawn constrains the combatant.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄρθροςdawn / daybreakNominativesubject of ἀνέβη (the dawn as a rising entity)→ participant prominenceὄρθρος: 'dawn, early morning, daybreak'; the word for the specific pre-sunrise dawn light, earlier than πρωΐ. In Luke 24:1, οὄρθρου βαθέος ('very early dawn') describes the resurrection morning — the dawn-boundary of the wrestling episode thus has resonance with the dawn of the resurrection.
the / but heNominativearticle (identifying the new speaker: Jacob, in contrast to the combatant)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲbut / andpostpositive adversative particle (marking the change of speaker: the combatant spoke; Jacob responds)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Jacob's counter-demand)→ constative aoristλέγω: Jacob's refusal — the response to the release demand is not compliance but a counter-demand for blessing.
Οὐnotnegative particle (first element of the double negative: extreme negation)→ discourse linkage or contrastοὐ: 'not'; the double negation Οὐ μή is the strongest possible Greek negative — 'absolutely not, by no means.' The form with subjunctive is a prohibitive of complete certainty.
μήnotnegative particle (second element of the double negative: emphatic reinforcement)→ discourse linkage or contrastμή: together with οὐ, the double negation (οὐ μή) expresses the strongest possible negative assertion in Greek — 'I will absolutely not release you.' The same construction appears in Gen 3:4 (οὐ μή ἀποθάνητε), John 6:37, 10:28, and throughout the LXX for emphatic divine and human certainty.
σεyouAccusativedirect object (the combatant: the one Jacob refuses to release)→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (the combatant: the one Jacob refuses to release).
ἀποστείλωI will release / let goAor Act Subj 1 Sg · ἀποστέλλωverb of the double-negative oath (subjunctive with οὐ μή: extreme negation)→ aorist subjunctive with οὐ μή (the absolute refusal to release as Jacob's strongest declaration)ἀποστέλλω: Jacob uses the same word the combatant used (Ἀπόστειλόν με) — a direct lexical echo and refusal. 'You asked me to ἀποστέλλω you; I will absolutely not ἀποστείλω you.' The repetition is rhetorically forceful.
ἐὰνunless / if notconditional particle (with μή: 'unless' — the condition for release)→ discourse linkage or contrastἐάν: 'if'; ἐὰν μή = 'unless'; the only exception to Jacob's absolute refusal is the granting of a blessing. The conditional is the negotiation's single term.
μήnotnegative particle with ἐάν (forming the exception: 'unless')→ discourse linkage or contrastμή: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
μεmeAccusativeaccusative subject of infinitive / direct object of εὐλογήσῃς (Jacob as the one to be blessed)→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of infinitive / direct object of εὐλογήσῃς (Jacob as the one to be blessed).
εὐλογήσῃςyou blessAor Act Subj 2 Sg · εὐλογέωverb of the conditional clause (the single condition for Jacob's release of the combatant)→ aorist subjunctive (punctiliar: a single, specific act of blessing)εὐλογέω: 'bless'; the entire wrestling episode now converges on εὐλογήσῃς — the one thing Jacob demands. He fought, endured, held on through a dislocated hip, and his single demand is the blessing he could not receive legitimately in Gen 27. Now he wrestles it from the divine itself. The blessing is given at v.30 (ηὐλόγησεν αὐτὸν ἐκεῖ).
28

εἶπεν δὲ αὐτῷ Τί τὸ ὄνομά σου; ὁ δὲ εἶπεν Ιακωβ.

And he said to him, 'What is your name?' And he said, 'Jacob.'

Preparation for renaming: the identity question evokes the old nameδέ
The question Τί τὸ ὄνομά σου — 'What is your name?' — has a parallel at Gen 27:18 where Isaac asked Jacob the same question before the stolen blessing ('I am Esau'). Here Jacob answers truthfully with his real name. The name-question sets up the renaming of v.29: the combatant will rename Jacob precisely after Jacob has declared his own name. In the ancient world, to name is to have power over; Jacob's voluntary naming of himself before the divine inverts the power relation — he is not conquered, he is renamed in a covenant of blessing. LXX 32:28 = English 32:27.
Word-by-word analysis· 11 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (the combatant's question)→ constative aoristλέγω: the combatant speaks — the name-question is his response to Jacob's demand for a blessing. He does not refuse the blessing but enquires about the name first.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of indirect object (Jacob as the addressee of the question)→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Jacob as the addressee of the question).
ΤίwhatNominativeinterrogative pronoun (subject of the nominal question)→ participant referenceτίς: interrogative 'what?'; Τί τὸ ὄνομά σου — 'What is your name?' — the standard name-inquiry formula. In biblical narrative, the name-question precedes the conferral of identity: cf. Gen 17:5 (Abram renamed Abraham), Gen 17:15 (Sarai renamed Sarah), Gen 27:18 (Isaac asks Jacob/Esau).
τὸtheNominativearticle (with ὄνομα: the name as definite object of inquiry)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of the nominal clause (the name as the topic of inquiry)→ participant prominenceὄνομα: 'name'; the theological weight of naming in Genesis is immense — the name of the patriarch is the carrier of his identity and destiny. Jacob's truthful declaration of his name here — unlike his lie to Isaac in Gen 27:19 — marks a transformation in character.
σουyourGenitivegenitive of possession (whose name: Jacob's)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (whose name: Jacob's).
and heNominativearticle (with δέ: identifying the new speaker — Jacob)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
δὲand / butpostpositive particle (marking change of speaker)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (Jacob's answer: the declaration of his old name)→ constative aoristλέγω: Jacob answers — this time truthfully. The single-word answer Ιακωβ is the whole response.
ΙακωβJacobpredicate nominative (the name declared: Jacob's self-identification)→ participant identificationΙακωβ: the name 'Jacob' is the last time Jacob identifies himself as Jacob — the very next verse renames him Ισραηλ. The name יַעֲקֹב derives from עָקֵב ('heel'), recalling how he grasped Esau's heel at birth (Gen 25:26), and also the verbal form עָקַב ('to follow on the heel of, to supplant'). The name's negative resonance (deceiver, heel-grabber) will be replaced by the new name.
29

εἶπεν δὲ αὐτῷ Οὐ κληθήσεται ἔτι τὸ ὄνομά σου Ιακωβ, ἀλλὰ Ισραηλ ἔσται τὸ ὄνομά σου· ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατός.

And he said to him, 'Your name shall no longer be called Jacob, but Israel shall be your name; for you have prevailed with God and are mighty with men.'

The renaming: ΙΣΡΑΗΛ and its LXX etymology — prevailing with Godδέ
The theophanic renaming is the chapter's climax. Οὐ κληθήσεται ἔτι … Ιακωβ — the old name is formally abolished. Ισραηλ ἔσται τὸ ὄνομά σου — the new name is declared. The etymology given is ὅτι ἐνίσχυσας μετὰ θεοῦ καὶ μετὰ ἀνθρώπων δυνατός ('because you have prevailed with God and are mighty with men'). The LXX's ἐνίσχυσας ('you were strong / you prevailed') renders Hebrew שָׂרִיתָ (from שָׂרָה, 'to strive/rule'), giving the name an active-triumphant force: Israel = 'the one who strove powerfully with God.' The LXX's etymology differs slightly from some modern proposals (יִשְׂרָאֵל = 'God strives' or 'God rules') — the LXX reads the verb as the patriarch's active prevailing. LXX 32:29 = English 32:28.
Word-by-word analysis· 24 words
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (the renaming declaration)→ constative aorist (the definitive speech act of renaming)λέγω: the combatant's response to Jacob's name-declaration — the renaming speech is a formal divine speech act with permanent legal and covenantal force.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷto himDativedative of indirect object→ participant reference or interestαὐτῷ: meaning 'to him'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object.
Οὐnotnegative particle (abolishing the old name)→ discourse linkage or contrastΟὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
κληθήσεταιshall be calledFut Pass Indic 3 Sg · καλέωmain verb (the formal abolition of the old name by divine decree)→ promissory/declaratory future passive ('shall no longer be called')καλέω: 'call, name'; the passive future κληθήσεται is the standard renaming formula — 'shall be called / will be named.' The passive divine-decree form: your name will not be called Jacob (by others, by history, by divine address).
ἔτιany longer / stilltemporal adverb (negated: 'no longer')→ clausal contributionἔτι: 'still, any longer'; Οὐ … ἔτι = 'no longer'; the temporal adverb marks the finality — from this moment, the old name ceases.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of κληθήσεται (the name formally changed)→ participant prominenceὄνομα: 'name'; the fourth occurrence in three verses — the name-exchange is the theological transaction of the episode.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ΙακωβJacobpredicate nominative (the old name abolished: 'Jacob' is no longer the name)→ participant identificationΙακωβ: the old name, negated and abolished. The name Jacob (heel-grabber, supplanter) gives way to Israel (one who prevailed with God).
ἀλλὰbutstrong adversative conjunction (marking the sharp contrast: old name abolished / new name given)→ discourse linkage or contrastἀλλά: 'but'; the strong adversative ἀλλά (not δέ) marks the absolute replacement — not a supplement to the old name but its replacement.
ΙσραηλIsraelsubject (the new name: Israel)→ participant identificationΙσραηλ: LXX transliteration of יִשְׂרָאֵל; indeclinable. The new name becomes the name of the patriarch, the twelve tribes, and the nation — the entire covenant people will carry Jacob's new name. The name is interpreted differently by scholars: (1) 'God rules/strives' (El + śārāh); (2) 'he who strives with God' (śārāh + El); (3) 'upright with God' (yāšār + El). The LXX's ἐνίσχυσας reading supports the 'strove/prevailed' interpretation, active voice, with the patriarch as subject. NT: the name Israel appears in John 1:47 (Nathanael as 'a true Israelite'), Rom 9:6 ('not all Israel is Israel'), Gal 6:16 ('the Israel of God'), and Rev 7:4 (the 144,000 from all the tribes of Israel).
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (the declaratory future: 'shall be' = the new name is given by divine decree)→ promissory future (the divine decree taking effect immediately and permanently)εἰμί: 'be'; ἔσται τὸ ὄνομά σου — 'Israel shall be your name.' The future declarative ἔσται is the performative speech act of naming — it enacts what it says.
τὸtheNominativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameNominativesubject of ἔσται (the new name as the topic of the declaration)→ participant prominenceὄνομά: meaning 'name'; it serves as subject of ἔσται (the new name as the topic of the declaration).
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
ὅτιbecause / forcausal conjunction (introducing the etymology of the new name)→ discourse linkage or contrastὅτι: 'because'; the ὅτι-clause gives the name's meaning — a built-in etymology. In biblical name-giving, the etymology is inseparable from the name's meaning and force.
ἐνίσχυσαςyou have prevailed / you were strongAor Act Indic 2 Sg · ἐνισχύωmain verb of the etymology clause (the ground of the new name)→ constative aorist (the completed act of prevailing throughout the night's wrestling)ἐνισχύω: 'be strong in, prevail, grow strong'; renders Hebrew שָׂרִיתָ (from שָׂרָה, 'to strive, have power over'). The LXX's choice of ἐνίσχυσας ('you were strong / you prevailed') is the key translation decision of the etymology: it makes the patriarch the active agent — Israel = 'the one who was strong with God.' Hebraism flagged: the etymology given by the LXX (and the Hebrew) is a folk etymology, not necessarily the linguistic etymology of the name Ισραηλ; but it is the theologically authoritative interpretation. Hos 12:4–5 (LXX) confirms: ἐνίσχυσεν πρὸς ἄγγελον καὶ ἠδυνάσθη — 'he prevailed against the angel and was strengthened.'
μετὰwithpreposition + genitive (comitative-adversative: 'with / against God')→ spatial or relational framingμετά: 'with'; μετὰ θεοῦ — 'with God' — the same preposition used for the wrestling itself (ἐπάλαιεν μετ' αὐτοῦ, v.25). The name's etymology echoes the verb of the wrestling. The μετά is both comitative ('alongside') and agonistic ('in contest with') — the ambiguity is inherent to the episode.
θεοῦGodGenitivegenitive with μετά (the divine partner in the wrestling/prevailing)→ relational specificationθεός: 'God'; the first explicit identification of the combatant with θεός in this chapter — the etymology names him as God (θεοῦ). This is the implicit theophanic disclosure the narrative has been building toward since the unnamed ἄνθρωπος first appeared in v.25.
καὶandcoordinating conjunction (extending the etymology to the human dimension)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰwithpreposition + genitive (parallel: 'and with men')→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (parallel: 'and with men').
ἀνθρώπωνmen / human beingsGenitivegenitive with μετά (the human dimension of Israel's prevailing: with men also)→ relational specificationἄνθρωπος: 'man, human being'; μετὰ ἀνθρώπων — 'with men' — extends the prevailing beyond the divine to the human sphere: Israel is the one who prevails both with God and with human opponents (Laban, Esau, etc.). The double prevailing (divine + human) is the complete covenant identity.
δυνατόςmighty / powerful / ableNominativepredicate adjective (the quality of Israel: 'and are mighty with men')→ participant prominenceδυνατός: 'powerful, mighty, able'; the predicate adjective caps the etymology — Israel is not just a wrestler but a δυνατός ('powerful one') with human opponents as well as divine. The word echoes back to the chapter's οὐ δύναται (v.26) — the combatant could not prevail (οὐ δύναται), but Jacob is declared δυνατός. The contrast is total.
30

ἠρώτησεν δὲ Ιακωβ καὶ εἶπεν Ἀνάγγειλόν μοι τὸ ὄνομά σου. καὶ εἶπεν Ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου; καὶ ηὐλόγησεν αὐτὸν ἐκεῖ.

And Jacob asked and said, 'Tell me your name.' And he said, 'Why is it that you ask my name?' And he blessed him there.

The counter-question and the blessing withheld but given: name refused, blessing grantedδέ
Jacob (still named by the narrator as Ιακωβ, as the renaming has just occurred) now asks the combatant's name — Ἀνάγγειλόν μοι τὸ ὄνομά σου. The combatant refuses: Ἵνα τί τοῦτο ἐρωτᾷς τὸ ὄνομά μου ('Why is it that you ask my name?') — the name is withheld, the mystery preserved. Yet the blessing is immediately given: ηὐλόγησεν αὐτὸν ἐκεῖ. The structuring is ironic: Jacob demanded the blessing (v.27) and gets it; he asks for the name and is refused it. The blessing comes without the name. LXX 32:30 = English 32:29.
Word-by-word analysis· 23 words
ἠρώτησενaskedAor Act Indic 3 Sg · ἐρωτάωmain verb (Jacob's question to the combatant)→ constative aorist (the single act of asking)ἐρωτάω: 'ask, inquire'; the same verb used in v.18 for the anticipated interrogation by Esau (ἐρωτήσῃ σε). Jacob-the-interrogated now becomes Jacob-the-interrogator — a role reversal within the chapter.
δὲandpostpositive particle→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ΙακωβJacobsubject (still named by the narrator as Jacob, despite the renaming — transitional usage)→ participant identificationΙακωβ: the narrator uses the old name even after the renaming — a transitional usage common in such episodes (cf. Abram/Abraham alternation after Gen 17). The full transition to Israel takes place over several chapters.
καὶandcoordinating conjunction (ἠρώτησεν καὶ εἶπεν: the asking and the speaking are a single compound act)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (the verbal asking in direct speech)→ constative aoristλέγω: the hendiadys ἠρώτησεν … καὶ εἶπεν is a Hebraism — the two verbs describe a single act of verbal inquiry.
ἈνάγγειλόνTell / DeclareAor Act Impv 2 Sg · ἀναγγέλλωmain verb (aorist imperative: Jacob's request for the name)→ aorist imperative (urgent single request: 'tell me')ἀναγγέλλω: 'announce, report, declare'; the same verb used for the messengers' report to Jacob (32:6) — here Jacob himself asks for a declaration. The divine name is the one thing withheld from Jacob even after his prevailing.
μοιto meDativedative of indirect object (Jacob as the recipient of the declaration)→ participant reference or interestμοι: meaning 'to me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of indirect object (Jacob as the recipient of the declaration).
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameAccusativedirect object of Ἀνάγγειλόν (the name requested)→ object specificationὄνομα: 'name'; Jacob seeks the combatant's name just as he demanded the blessing — with the same persistence. The name will be withheld: the divine name in the OT is characteristically elusive (cf. Exod 3:13–14: 'I AM WHO I AM'; Judg 13:18: 'my name — it is wonderful').
σουyourGenitivegenitive of possession (whose name: the combatant's)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (whose name: the combatant's).
καὶandnarrative conjunction (the combatant's response)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (the combatant's refusal)→ constative aoristλέγω: the combatant's response to the name-request is not silence but a rhetorical counter-question.
Ἵναwhy / for what purposeconjunction (with τί: idiomatic 'why?' = ἵνα τί = 'for what purpose?')→ discourse linkage or contrastἵνα: 'in order that'; the idiom Ἵνα τί = 'for what purpose / why?' (lit. 'in order that what?') is the LXX's standard rendering of Hebrew לָמָּה ('why?'). It is not a genuine purpose clause but an idiomatic interrogative.
τίwhatNominativeinterrogative (with ἵνα: 'why?')→ participant referenceτίς: interrogative; Ἵνα τί = 'why?'
τοῦτοthisNominativedemonstrative (anaphoric: 'this thing' = the asking of the name)→ participant referenceοὗτος: 'this'; the combatant deflects with a rhetorical question rather than an answer — 'why this?' A non-answer that preserves the divine mystery.
ἐρωτᾷςdo you askPres Act Indic 2 Sg · ἐρωτάωverb of the rhetorical question (the combatant deflects the name-inquiry)→ progressive present (the ongoing asking as something that needs explaining: 'why are you asking?')ἐρωτάω: 'ask'; the verb echoes ἠρώτησεν at the verse's opening — the combatant's counter-question uses the same verb. He mirrors Jacob's question back as a question.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομάnameAccusativedirect object of ἐρωτᾷς (the name as the object of the unanswered inquiry)→ object specificationὄνομα: the name sought is not given — the divine identity is withheld. This pattern recurs in Judg 13:18 (Manoah asks the angel's name; the angel says 'it is wonderful'). In the OT, the divine name is guarded — cf. Exod 3:13–14 where 'I AM WHO I AM' defers rather than discloses.
μουmyGenitivegenitive of possession (whose name is being asked: the combatant's)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (whose name is being asked: the combatant's).
καὶandnarrative conjunction (transitioning to the blessing despite the withheld name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ηὐλόγησενblessedAor Act Indic 3 Sg · εὐλογέωmain verb (the blessing as the culminating act of the episode)→ constative aorist (the single completed act of blessing — what Jacob demanded from v.27)εὐλογέω: 'bless'; ηὐλόγησεν αὐτὸν ἐκεῖ — 'and he blessed him there.' The blessing Jacob wrestled for through the night is given without ceremony — four words. The name is withheld; the blessing is given freely. The economy of the narrative is devastating: the longer Jacob wrestled, the shorter the climactic giving of the blessing.
αὐτὸνhimAccusativedirect object (Jacob: the recipient of the blessing)→ participant referenceαὐτὸν: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as direct object (Jacob: the recipient of the blessing).
ἐκεῖthereadverb of place (the specific site: the Jabbok crossing)→ adverbial qualificationἐκεῖ: 'there'; the place-marker ἐκεῖ anticipates the naming of the site at v.31. The blessing is given at the place that will be called Εἶδος θεοῦ ('Form of God').
31

καὶ ἐκάλεσεν Ιακωβ τὸ ὄνομα τοῦ τόπου ἐκείνου Εἶδος θεοῦ· εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή.

And Jacob called the name of that place 'Form of God' [Peniel]; for I saw God face to face, and my life was saved.

Aetiological naming: Εἶδος θεοῦ (Peniel) — the theophanic site-name and Jacob's confessionκαὶ
The site-name Peniel (Hebrew פְּנִיאֵל, 'face of God') is rendered by the LXX as Εἶδος θεοῦ ('FORM of God' or 'Appearance of God') — a translation choice that is both bold and theologically charged. εἶδος ('form, appearance, visible shape') is the LXX's rendering of פְּנִי ('face') in this toponym, choosing visual-form language rather than the more common πρόσωπον. Jacob's confession — εἶδον γὰρ θεὸν πρόσωπον πρὸς πρόσωπον ('I saw God face to face') — is one of the OT's most direct theophanic claims. The LXX renders this with the same directness as the Hebrew. The tension with Exod 33:20 (οὐ δυνήσῃ ἰδεῖν μου τὸ πρόσωπον — 'you cannot see my face') is deliberate — the narrative tradition negotiates divine visibility across multiple passages. In the NT, John 1:18 ('No one has ever seen God'; cf. 1 John 4:12) stands in dialogue with this text. LXX 32:31 = English 32:30.
Word-by-word analysis· 21 words
καὶandnarrative conjunction (aetiological naming follows the encounter)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκάλεσενcalledAor Act Indic 3 Sg · καλέωmain verb (naming formula: the patriarch names the site)→ constative aorist (completed naming act)καλέω: 'call, name'; the standard aetiological naming formula (cf. 32:3: ἐκάλεσεν … Παρεμβολαί). The naming of Peniel/Εἶδος θεοῦ is the chapter's second major site-naming, bracketing the chapter with Mahanaim (v.3) and Peniel (v.31).
ΙακωβJacobsubject (the patriarch still named as Jacob here by the narrator)→ participant identificationΙακωβ: the narrator uses Jacob's old name for the naming act — the transition to Israel is gradual. The man renamed Israel names the site from his Jacob-perspective, the perspective of one who has survived divine encounter.
τὸtheAccusativearticle (aetiological formula)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὄνομαnameAccusativedirect object of ἐκάλεσεν (in naming formula)→ object specificationὄνομα: the sixth occurrence in four verses — the name-cluster comes to its final resolution in the naming of the place.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπουplaceGenitivegenitive (whose name is given: the site by the Jabbok)→ relational specificationτόπος: 'place'; τοῦ τόπου ἐκείνου — 'that place' — the standard aetiological phrase used also at 32:3 (ἐκάλεσεν τὸ ὄνομα τοῦ τόπου ἐκείνου Παρεμβολαί). The two site-namings form an inclusio around the chapter.
ἐκείνουthatGenitiveattributive demonstrative (anaphoric: 'that specific place')→ relational specificationἐκείνου: meaning 'that'; it serves as attributive demonstrative (anaphoric: 'that specific place').
ΕἶδοςForm / Appearance / VisionNominativepredicate nominative (the name given: 'Form of God')→ participant prominenceεἶδος: 'form, appearance, visible shape, vision'; the LXX renders Hebrew פְּנִיאֵל ('face of God') as Εἶδος θεοῦ ('Form of God' or 'Appearance of God'). The choice of εἶδος rather than πρόσωπον ('face') for the toponym is remarkable — εἶδος connotes visual form and appearance more broadly than 'face.' In John 5:37 Jesus says 'you have never heard his voice or seen his εἶδος' — a direct allusion to the Peniel tradition and its impossibility of divine vision. At 2 Cor 5:7, 'we walk by faith and not by εἶδος' — sight/form as opposed to faith. The LXX translation of the toponym thus carries enormous theological weight: the site is named for the theophanic form that was seen (εἶδος) but not fully disclosed.
θεοῦof GodGenitivegenitive of possession (the form that belongs to / comes from God)→ relational specificationθεός: Εἶδος θεοῦ — 'Form of God'; the genitive is both possessive and subjective — 'the form that is God's / the divine form.' The name encodes the theophanic claim: this is where divine form was visible.
εἶδονI sawAor Act Indic 1 Sg · ὁράωmain verb of Jacob's aetiological explanation (first person: Jacob explains the name)→ constative aorist (the single moment of vision: 'I saw')ὁράω: 'see'; εἶδον γάρ — 'for I saw' — introduces Jacob's explanation in the first person. The verb shifts from third-person narrator (ἐκάλεσεν) to first-person Jacob (εἶδον), giving the naming a personal testimony quality. The word εἶδον is cognate with εἶδος — 'I saw' / 'form': the site is named Εἶδος because Jacob εἶδεν (saw) there.
γὰρforpostpositive causal particle (explaining the name: 'for I saw God')→ discourse linkage or contrastγάρ: 'for'; the causal particle introduces the aetiological explanation — why is the place called 'Form of God'? Because Jacob saw God face to face there.
θεὸνGodAccusativedirect object of εἶδον (the one seen: God)→ object specificationθεός: 'God'; εἶδον … θεόν — 'I saw … God' — the directness of the claim is unmediated. Jacob does not say 'an angel' or 'a divine messenger' but θεόν, the full divine designation. This is the most direct OT claim to having seen God (cf. Exod 24:10–11; Isa 6:1–5; Ezek 1:26–28).
πρόσωπονfaceAccusativeaccusative of manner (adverbial: 'face to face')→ object specificationπρόσωπον: 'face'; πρόσωπον πρὸς πρόσωπον — 'face to face' — renders Hebrew פָּנִים אֶל-פָּנִים, the formula for direct unmediated encounter. The same phrase is used at Exod 33:11 for Moses ('the LORD spoke to Moses face to face') and at Deut 34:10 ('no prophet has arisen like Moses whom the LORD knew face to face'). Jacob claims the same unmediated encounter. 1 Cor 13:12 uses the phrase: 'now we see through a glass darkly; then face to face.'
πρὸςto / towardpreposition + accusative (directional in the idiom: 'face toward face')→ spatial or relational framingπρός: 'toward'; the idiom πρόσωπον πρὸς πρόσωπον ('face toward face') implies direct, mutual, unmediated perception.
πρόσωπονfaceAccusativeaccusative with πρός (the second element of the face-to-face idiom)→ object specificationπρόσωπον: the sixth use of the word in the chapter (vv.21 ×3, 22, 31 ×2), completing the face-cluster that has threaded through the chapter from the diplomatic face-appeasement calculations to the divine face-to-face encounter.
καὶandcoordinating conjunction (adding the consequence: life preserved)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσώθηwas saved / was preservedAor Pass Indic 3 Sg · σῴζωmain verb (the preservation of Jacob's life as the corollary of the vision)→ constative aorist (the completed preservation: Jacob survived the theophany)σῴζω: 'save, preserve, rescue'; the passive ἐσώθη ('was saved') renders Hebrew וַתִּנָּצֵל נַפְשִׁי ('and my soul was delivered'). The theological claim: to see God face to face should result in death (cf. Exod 33:20; Judg 13:22; Isa 6:5) — but Jacob's life was preserved (ἐσώθη). The LXX uses σῴζω — the standard salvific verb — making the survival a soteriological event. NT: σῴζω is the primary word for salvation throughout the NT.
μουmyGenitivegenitive of possession (possessive with ψυχή: 'my soul/life')→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (possessive with ψυχή: 'my soul/life').
theNominativearticle→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχήsoul / life / selfNominativesubject of ἐσώθη (the life preserved: Jacob himself)→ participant prominenceψυχή: 'soul, life, person'; renders Hebrew נֶפֶשׁ — the whole living self, not merely a spiritual component. ἐσώθη μου ἡ ψυχή = 'my life was preserved / I myself was saved alive.' The confession that seeing God face-to-face and surviving is remarkable underscores the theophany's mortal danger and Jacob's preserved life as a gift.
32

ἀνέτειλεν δὲ αὐτῷ ὁ ἥλιος ἡνίκα παρῆλθεν τὸ Εἶδος τοῦ θεοῦ· αὐτὸς δὲ ἐπεσκέλισεν τὸν μηρὸν αὐτοῦ.

And the sun rose upon him as he passed by the Form of God; and he was limping on his hip.

Dawn and the limp: the morning light and Jacob's permanent markδέ
The verse frames the episode's physical ending with two simultaneous events: the sun rising (ἀνέτειλεν ὁ ἥλιος) and Jacob's limping (ἐπεσκέλισεν τὸν μηρόν). The sun rises 'upon him' (αὐτῷ) as he passes by τὸ Εἶδος τοῦ θεοῦ — the site named in v.31, here picked up with the definite article to show it is the same place. The double αὐτῷ / αὐτὸς contrasts the external world (sun rising on him) with his internal body (he is limping). The limp is Jacob's permanent body-mark of the encounter: he who strove with God walks away wounded. LXX 32:32 = English 32:31.
Word-by-word analysis· 17 words
ἀνέτειλενroseAor Act Indic 3 Sg · ἀνατέλλωmain verb (narrative action: the sunrise as temporal marker)→ ingressive aorist (the moment of sunrise as a new event)ἀνατέλλω: 'rise (of sun or stars), spring up'; the verb of solar rising — renders Hebrew וַיִּזְרַח-לוֹ הַשֶּׁמֶשׁ ('and the sun rose upon him'). The dawn-boundary of the wrestling (ἕως τοῦ πρωΐ, v.25) has now arrived: the sun rises as the encounter ends.
δὲandpostpositive particle (narrative continuation)→ discourse linkage or contrastδὲ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὐτῷupon him / for himDativedative of advantage / dative of reference (the sun rises 'for / upon Jacob')→ participant reference or interestThe dative αὐτῷ with solar rising renders the Hebrew לוֹ ('upon him') — the sun rises specifically for Jacob, making the transition from darkness to light a personal moment of emergence from the nocturnal encounter.
theNominativearticle→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἥλιοςsunNominativesubject of ἀνέτειλεν (the sun as a narrative actor marking the new day)→ participant prominenceἥλιος: 'sun'; the solar rising marks the end of the night-wrestling and Jacob's return to the daylight world — but as a changed, renamed, limping man. The sun that rises on Israel-born-from-Jacob is a new day for the covenant.
ἡνίκαwhen / astemporal conjunction (simultaneous: 'when / as he passed')→ discourse linkage or contrastἡνίκα: 'when, at the time that'; the same temporal conjunction used at v.3 for Jacob's naming of Mahanaim. It links the moment of the sun's rising with Jacob's passing by the theophanic site — both events are simultaneous.
παρῆλθενpassed by / went pastAor Act Indic 3 Sg · παρέρχομαιverb of temporal clause (Jacob's passing by the site)→ constative aorist (the single completed passing)παρέρχομαι: 'pass by, go past'; Jacob 'passes by' the Εἶδος τοῦ θεοῦ — he is leaving the site of the encounter, moving forward into the dawn. The verb of passing marks the transition from the theophanic site to the ordinary world.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΕἶδοςFormAccusativedirect object of παρῆλθεν (the site passed by: the Form of God)→ object specificationεἶδος: 'form'; τὸ Εἶδος τοῦ θεοῦ — the site-name from v.31 is now used as a definite location (with the article), the place Jacob is physically passing by as the sun rises.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive of possession / source→ relational specificationθεοῦ: meaning 'God'; it serves as genitive of possession / source.
αὐτὸςhe himselfNominativeintensive pronoun (contrastive: sun rises on him / he himself limps)→ participant referenceαὐτός: emphatic-intensive; the αὐτὸς δέ construction ('but he himself') contrasts the external world (the sun rising) with Jacob's bodily reality (he is limping).
δὲbut / andpostpositive adversative particle (mild contrast: sun rises / Jacob limps)→ discourse linkage or contrastδὲ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἐπεσκέλισενwas limping / limpedAor Act Indic 3 Sg · ἐπισκελίζωmain verb (Jacob's ongoing limp as the encounter's bodily aftermath)→ constative aorist / ingressively perfective (the onset of the limp as a new, permanent state)ἐπισκελίζω: 'limp, walk lame'; a rare verb, rendering Hebrew צֹלֵעַ ('limping'). Jacob's limp is the permanent physical mark of the divine encounter — the wound that is also a trophy. In later tradition, Jacob's limp became a symbol of the wounded but victorious servant of God: cf. the 'suffering servant' who bears the marks of divine encounter.
τὸνtheAccusativearticle→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
μηρὸνthigh / hipAccusativedirect object / adverbial accusative (the limb limped upon: 'limped on his thigh')→ object specificationμηρός: 'thigh'; the thigh touched in v.26 (τοῦ μηροῦ) is now the limb Jacob walks on unevenly. The verbal echo binds the disabling touch and the lasting limp as cause and effect.
αὐτοῦhisGenitivegenitive of possession→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
33

διὰ τοῦτο οὐ φάγονται οἱ υἱοὶ Ισραηλ τὸ νεῦρον ὃ ἐνάρκησεν, ὅ ἐστιν ἐπὶ τοῦ πλάτους τοῦ μηροῦ, ἕως τῆς ἡμέρας ταύτης, ὅτι ἥψατο τοῦ πλάτους τοῦ μηροῦ Ιακωβ τοῦ νεύρου.

Therefore the sons of Israel do not eat the sinew which was numbed, which is on the socket of the thigh, until this day, because he touched the sinew of the socket of Jacob's thigh.

Aetiological closure: the sinew prohibition rooted in the wrestling-woundδιὰ τοῦτο
The chapter closes with the aetiological explanation for the dietary prohibition against eating τὸ νεῦρον ('the sinew') of the hip socket — a practice observed 'until this day' (ἕως τῆς ἡμέρας ταύτης). The word ἐνάρκησεν ('was numbed') recurs from v.26 — the same word that described the hip's numbing now identifies the sinew permanently: 'the sinew which was numbed.' The sons of Israel (οἱ υἱοὶ Ισραηλ — using the new name first given in v.29) do not eat this sinew because the one who wrestled touched the sinew of Jacob's thigh and it was numbed. The dietary law embeds the theophanic encounter in the body-practices of the nation that bears Jacob's new name. LXX 32:33 = English 32:32. This is the chapter's closing verse (v.33), anchored to content: τὸ νεῦρον ὃ ἐνάρκησεν ('the sinew which was numbed') and ὅτι ἥψατο τοῦ πλάτους τοῦ μηροῦ Ιακωβ τοῦ νεύρου ('because he touched the sinew of the socket of Jacob's thigh').
Word-by-word analysis· 31 words
διὰtherefore / because ofpreposition + accusative (causal-aetiological: 'on account of this')→ spatial or relational framingδιά: 'on account of'; διὰ τοῦτο ('therefore, on account of this') introduces the aetiological conclusion — the present dietary practice is explained by the past event. The phrase is a standard LXX aetiological connector (cf. Gen 2:24; 10:9; 26:33).
τοῦτοthisAccusativedemonstrative pronoun, object of διά (anaphoric: 'this event' = the wrestling and the hip-touch)→ participant referenceοὗτος: 'this'; the demonstrative points back to the wrestling episode — the present dietary prohibition is grounded in that past event.
οὐnotnegative particle→ discourse linkage or contrastοὐ: meaning 'not'; conjunction or particle linking this unit with the surrounding discourse.
φάγονταιeat / will eatFut Mid Indic 3 Pl · ἐσθίωmain verb (the dietary prohibition as a present-future practice: 'do not eat')→ gnomic future (the prohibition as an enduring practice: 'the sons of Israel do not/will not eat')ἐσθίω: 'eat'; the future φάγονται here is used gnomically — 'they will not eat' = 'they do not eat' (as a standing practice). The prohibition is not expressed as an imperative but as a descriptive custom, grounding it in the narrative tradition rather than a legal code.
οἱtheNominativearticle (subject identification)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativesubject (the people who observe the prohibition: 'sons of Israel')→ participant prominenceυἱός: 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') — the corporate designation that will denote the twelve-tribe nation through the rest of the Hebrew Bible. The name Ισραηλ is used here for the first time with the full collective force: the nation named for the patriarch's new name observes a dietary law in memory of the patriarch's wound.
ΙσραηλIsraelindeclinable proper noun, genitive of relationship ('sons of Israel')→ participant identificationΙσραηλ: the name given to Jacob in v.29 is here used for the first time as the collective national designation. The transition from personal name (v.29: 'Ισραηλ shall be your name') to national name ('the sons of Ισραηλ do not eat') is complete in this final verse — the chapter begins and ends with transformation: Jacob the heel-grabber becomes Israel the father of a nation.
τὸtheAccusativearticle→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεῦρονsinew / tendonAccusativedirect object of φάγονται (the prohibited food: the sinew)→ object specificationνεῦρον: 'sinew, tendon, nerve'; renders Hebrew גִּיד הַנָּשֶׁה ('the sinew of the hip socket' — the sciatic nerve or hip sinew). The prohibition against eating this sinew is not found in the Mosaic legal codes (Leviticus, Deuteronomy) but is attested in post-biblical Jewish practice (Mishnah, Hullin 7:1). The LXX narrates it as an ancient custom grounded in patriarchal aetiology.
whichAccusativerelative pronoun (identifying the specific sinew: 'which was numbed')→ participant referenceὅς: relative pronoun; ὃ ἐνάρκησεν — 'which was numbed' — specifies the sinew as the one affected in the wrestling episode.
ἐνάρκησενwas numbedAor Act Indic 3 Sg · ναρκάωverb of relative clause (identifying the sinew by its role in the wrestling event)→ constative aorist (the single moment of numbing that defines this sinew permanently)ναρκάω: 'become numb'; the same verb from v.26 (ἐνάρκησεν τὸ πλάτος τοῦ μηροῦ) — the sinew's identity is permanently defined by the wrestling encounter. The dietary law is a body-memory of the theophany: every time an Israelite abstains from this sinew, the encounter at Peniel is recalled.
whichNominativerelative pronoun (second relative clause: locating the sinew anatomically)→ participant referenceὅς: the second relative provides the anatomical location of the sinew.
ἐστινisPres Act Indic 3 Sg · εἰμίverb of relative clause (locating the sinew: 'which is upon the hip socket')→ gnomic present (the ongoing anatomical fact)εἰμί: 'be'; ὅ ἐστιν ἐπὶ τοῦ πλάτους τοῦ μηροῦ — 'which is on the socket of the thigh' — identifies the sinew anatomically for those who must observe the dietary law.
ἐπὶupon / onpreposition + genitive (locative: 'on the socket of the thigh')→ spatial or relational framingἐπί: 'on, upon'; the preposition locates the sinew anatomically — it rests upon (ἐπί) the hip socket.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλάτουςsocket / hollowGenitivegenitive with ἐπί (the hip socket as the sinew's location)→ relational specificationπλάτος: 'breadth, socket'; the same anatomical term from v.26 (τοῦ πλάτους τοῦ μηροῦ). The vocabulary of the wrestling-wound is now the vocabulary of the dietary law — the chapter's body-memory is complete.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηροῦthighGenitivegenitive (the thigh of which the socket is part)→ relational specificationμηρός: 'thigh'; the thigh that was touched (v.26), numbed (v.26), and limped upon (v.32) now defines the location of the prohibited sinew.
ἕωςuntiltemporal conjunction (with genitive: 'until this day')→ discourse linkage or contrastἕως: 'until'; ἕως τῆς ἡμέρας ταύτης — 'until this day' — is the standard LXX aetiological temporal formula, marking that the custom is still observed at the time of writing (cf. Gen 26:33; Judg 1:21, 26; 1 Sam 5:5).
τῆςtheGenitivearticle→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέραςdayGenitivegenitive with ἕως (the temporal horizon: 'until the day')→ relational specificationἡμέρα: 'day'; ἕως τῆς ἡμέρας ταύτης — 'until this very day' — the aetiological formula asserting the custom's continuity from Jacob's time to the narrator's present.
ταύτηςthisGenitivedemonstrative attributive (modifying ἡμέρας: 'this day')→ relational specificationταύτης: meaning 'this'; pronoun marking person, possession, or reference within the clause; here it functions as demonstrative attributive (modifying ἡμέρας: 'this day').
ὅτιbecausecausal conjunction (providing the final explanation of the prohibition)→ discourse linkage or contrastὅτι: 'because'; the final causal clause explains the prohibition: 'because he touched the sinew of the socket of Jacob's thigh.'
ἥψατοhe touchedAor Mid Indic 3 Sg · ἅπτωmain verb of the causal clause (the wrestling-touch as the ground of the prohibition)→ constative aorist (the specific past act that grounds the enduring practice)ἅπτω: 'touch'; the same verb from v.26 (ἥψατο τοῦ πλάτους τοῦ μηροῦ) — the touching recurs as the aetiological grounding: the dietary law is anchored in the specific touch of the wrestling-encounter.
τοῦtheGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
πλάτουςsocketGenitivegenitive with ἥψατο (the part touched: the hip socket)→ relational specificationπλάτος: 'socket/hollow'; the fourth occurrence of this anatomical term in the chapter (vv.26 ×2, 33 ×2) — the hip socket is the chapter's bodily leitmotif.
τοῦofGenitivearticle→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
μηροῦthighGenitivegenitive (the thigh of which the socket is part)→ relational specificationμηροῦ: meaning 'thigh'; it serves as genitive (the thigh of which the socket is part).
ΙακωβJacobgenitive proper noun (whose thigh: Jacob's)→ participant identificationΙακωβ: the final word of the chapter is the old name — Jacob. The chapter opened with Laban's departure and Jacob's first step (ἀπῆλθεν Ιακωβ, v.2) and closes with Jacob's thigh-sinew. The name encircles the chapter. The man who was Jacob encounters God and becomes Israel; but the body-mark — and the final word — remains Jacob's. The sinew prohibition is not in Israel's name but in Jacob's name, anchoring the new Israel in the wounded Jacob who wrestled through the night.
τοῦofGenitivearticle (with νεύρου: the sinew that was touched)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
νεύρουsinew / tendonGenitivegenitive with ἥψατο (the sinew touched — picking up τὸ νεῦρον from earlier in the verse)→ relational specificationνεῦρον: 'sinew, tendon'; the chapter's final content word — the sinew that was touched and numbed, that now defines the dietary abstention of the nation bearing Jacob's new name. The verse thus ends: 'because he touched the sinew of the socket of Jacob's thigh.' The body-memory of theophany closes the chapter.