Genesis 32:5
Parallel Verses
English Standard Version
I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’”

King James Bible
And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight.

American Standard Version
and I have oxen, and asses, and flocks, and men-servants, and maid-servants: and I have sent to tell my lord, that I may find favor in thy sight.

Douay-Rheims Bible
I have oxen, and asses, and sheep, and menservants, and womenservants: and now I send a message to my lord, that I may find favor in thy sight.

English Revised Version
and I have oxen, and asses and flocks, and menservants ard maidservants: and I have sent to tell my lord, that I may find grace in thy sight.

Webster's Bible Translation
And I have oxen, and asses, flocks, and men-servants, and women-servants: and I have sent to tell my lord, that I may find grace in thy sight.

Genesis 32:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

These words of Jacob "cut Laban to the heart with their truth, so that he turned round, offered his hand, and proposed a covenant." Jacob proceeded at once to give a practical proof of his assent to this proposal of his father-in-law, by erecting a stone as a memorial, and calling upon his relations also ("his brethren," as in Genesis 31:23, by whom Laban and the relations who came with him are intended, as Genesis 31:54 shows) to gather stones into a heap, which formed a table, as is briefly observed in Genesis 31:46, for the covenant meal (Genesis 31:54). This stone-heap was called Jegar-Sahadutha by Laban, and Galeed by Jacob (the former is the Chaldee, the latter the Hebrew; they have both the same meaning, viz., "heaps of witness"),

(Note: These words are the oldest proof, that in the native country of the patriarchs, Mesopotamia, Aramaean or Chaldaean was spoken, and Hebrew in Jacob's native country, Canaan; from which we may conclude that Abraham's family first acquired the Hebrew in Canaan from the Canaanites (Phoenicians).)

because, as Laban, who spoke first, as being the elder, explained, the heap was to be a "witness between him and Jacob." The historian then adds this explanation: "therefore they called his name Gal'ed," and immediately afterwards introduces a second name, which the heap received from words that were spoken by Laban at the conclusion of the covenant (Genesis 31:49): "And Mizpah," i.e., watch, watch-place (sc., he called it), "for he (Laban) said, Jehovah watch between me and thee; for we are hidden from one another (from the face of one another), if thou shalt oppress my daughters, and if thou shalt take wives to my daughters! No man is with us, behold God is witness between me and thee!" (Genesis 31:49, Genesis 31:50). After these words of Laban, which are introduced parenthetically,

(Note: There can be no doubt that Genesis 31:49 and Genesis 31:50 bear the marks of a subsequent insertion. But there is nothing in the nature of this interpolation to indicate a compilation of the history from different sources. That Laban, when making this covenant, should have spoken of the future treatment of his daughters, is a thing so natural, that there would have been something strange in the omission. And it is not less suitable to the circumstances, that he calls upon the God of Jacob, i.e., Jehovah, to watch in this affair. And apart from the use of the name Jehovah, which is perfectly suitable here, there is nothing whatever to point to a different source; to say nothing of the fact that the critics themselves cannot agree as to the nature of the source supposed.)

and in which he enjoined upon Jacob fidelity to his daughters, the formation of the covenant of reconciliation and peace between them is first described, according to which, neither of them (sive ego sive tu, as in Exodus 19:13) was to pass the stone-heap and memorial-stone with a hostile intention towards the other. Of this the memorial was to serve as a witness, and the God of Abraham and the God of Nahor, the God of their father (Terah), would be umpire between them. To this covenant, in which Laban, according to his polytheistic views, placed the God of Abraham upon the same level with the God of Nahor and Terah, Jacob swore by "the Fear of Isaac" (Genesis 31:42), the God who was worshipped by his father with sacred awe. He then offered sacrifices upon the mountain, and invited his relations to eat, i.e., to partake of a sacrificial meal, and seal the covenant by a feast of love.

The geographical names Gilead and Ramath-mizpeh (Joshua 13:26), also Mizpeh-Gilead (Judges 11:29), sound so obviously like Gal'ed and Mizpah, that they are no doubt connected, and owe their origin to the monument erected by Jacob and Laban; so that it was by prolepsis that the scene of this occurrence was called "the mountains of Gilead" in Genesis 31:21, Genesis 31:23, Genesis 31:25. By the mount or mountains of Gilead we are not to understand the mountain range to the south of the Jabbok (Zerka), the present Jebel Jelaad, or Jebel es Salt. The name Gilead has a much more comprehensive signification in the Old Testament; and the mountains to the south of the Jabbok are called in Deuteronomy 3:12 the half of Mount Gilead; the mountains to the north of the Jabbok, the Jebel-Ajlun, forming the other half. In this chapter the name is used in the broader sense, and refers primarily to the northern half of the mountains (above the Jabbok); for Jacob did not cross the Jabbok till afterwards (Genesis 32:23-24). There is nothing in the names Ramath-mizpeh, which Ramoth in Gilead bears in Joshua 13:26, and Mizpeh-Gilead, which it bears in Judges 11:29, to compel us to place Laban's meeting with Jacob in the southern portion of the mountains of Gilead. For even if this city is to be found in the modern Salt, and was called Ramath-mizpeh from the even recorded here, all that can be inferred from that is, that the tradition of Laban's covenant with Jacob was associated in later ages with Ramoth in Gilead, without the correctness of the association being thereby established.

Genesis 32:5 Parallel Commentaries

Treasury of Scripture Knowledge

have oxen.

Genesis 30:43 And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and donkeys.

Genesis 31:1,16 And he heard the words of Laban's sons, saying, Jacob has taken away all that was our father's...

Genesis 33:11 Take, I pray you, my blessing that is brought to you; because God has dealt graciously with me, and because I have enough...

Job 6:22 Did I say, Bring to me? or, Give a reward for me of your substance?

may find.

Genesis 33:8,15 And he said, What mean you by all this drove which I met? And he said, These are to find grace in the sight of my lord...

Genesis 47:25 And they said, You have saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants.

Ruth 2:2 And Ruth the Moabitess said to Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace...

1 Samuel 1:18 And she said, Let your handmaid find grace in your sight. So the woman went her way, and did eat, and her countenance was no more sad.

2 Samuel 16:4 Then said the king to Ziba, Behold, your are all that pertained to Mephibosheth. And Ziba said...

Cross References
Luke 12:45
But if that servant says to himself, 'My master is delayed in coming,' and begins to beat the male and female servants, and to eat and drink and get drunk,

Genesis 30:43
Thus the man increased greatly and had large flocks, female servants and male servants, and camels and donkeys.

Genesis 33:8
Esau said, "What do you mean by all this company that I met?" Jacob answered, "To find favor in the sight of my lord."

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