Genesis 32:20 kjv

And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me.

Genesis 32:20 nkjv

and also say, 'Behold, your servant Jacob is behind us.' " For he said, "I will appease him with the present that goes before me, and afterward I will see his face; perhaps he will accept me."

Genesis 32:20 niv

And be sure to say, 'Your servant Jacob is coming behind us.'?" For he thought, "I will pacify him with these gifts I am sending on ahead; later, when I see him, perhaps he will receive me."

Genesis 32:20 esv

and you shall say, 'Moreover, your servant Jacob is behind us.'" For he thought, "I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me."

Genesis 32:20 nlt

And be sure to say, 'Look, your servant Jacob is right behind us.'" Jacob thought, "I will try to appease him by sending gifts ahead of me. When I see him in person, perhaps he will be friendly to me."

Genesis 32 verses

Genesis 32 20 Meaning

Genesis 32:20 is part of Jacob's intricate plan to appease his brother Esau, whom he greatly feared. This verse specifically instructs the messengers how to address Esau and explain the purpose of the preceding animal herds (the "present"). Jacob intends for these lavish gifts to precede him and soften Esau's heart, thereby "appeasing" his anger and ensuring his acceptance. Jacob, humbled and apprehensive, desperately seeks reconciliation, acknowledging Esau's perceived superiority with the repeated address, "My lord Esau," reflecting his profound anxiety over the impending reunion after their troubled past.

Genesis 32 20 Context

Genesis 32:20 occurs as Jacob prepares to meet his brother Esau for the first time in two decades, following his flight from Esau's wrath (Gen 27). Jacob had previously deceived Esau out of his birthright and parental blessing. Twenty years later, after amassing great wealth and family in Paddan Aram, God commanded Jacob to return to his homeland (Gen 31:3). Upon hearing that Esau was coming with 400 men, Jacob was "greatly afraid and distressed" (Gen 32:7), anticipating vengeance. In response, Jacob prudently divided his camp, prayed fervently to God reminding Him of His promises (Gen 32:9-12), and then implemented a meticulous plan involving multiple waves of rich gifts. Verse 20 details the specific instruction for the servants leading the final wave, articulating Jacob's submissive tone and the explicit goal of the presents: to "appease" Esau before Jacob personally met him, hoping for a peaceful reception. This human strategy precedes Jacob's divine encounter at Peniel later in the chapter, which ultimately transforms him and influences his approach to Esau.

Genesis 32 20 Word analysis

• "And you shall say this" (וַאֲמַרְתֶּם כֹּה - wa'ămar•tem kōh): An emphatic directive to the servants. It highlights the precise nature of Jacob's instructions, ensuring the message is delivered without alteration. This underscores Jacob's detailed, careful planning.
• "Thus your servant Jacob says" (כֹּה אָמַר עַבְדְּךָ יַעֲקֹב - kōh 'āmar 'avdĕkāh ya'ăqōv): Jacob purposefully positions himself as a humble "servant" ('eved) to Esau, marking a profound reversal of their past roles, where Jacob, through deceit, claimed the elder's blessing. This signifies submission and seeks to disarm Esau's potential wrath by acknowledging his own lower standing.
• "My lord Esau" (אֲדֹנִי עֵשָׂו - 'ădōnī 'ēśāv): The repeated designation of Esau as "my lord" ('ădōnī) further emphasizes Jacob's humility and acknowledgment of Esau's authority or superior position. It is a title of respect, even reverence, demonstrating Jacob's fear and his earnest desire to reconcile by submitting to Esau. This is a deliberate diplomatic strategy.
• "I have sent a present" (שִׁלַּח מִנְחָה - šillaḥ minḥāh): The word minchah (מִנְחָה) denotes a gift, tribute, or offering. In the context of offerings, it can refer to a grain offering to God (Lev 2), but here it signifies a substantial gift from a subordinate to a superior (Gen 32:13; Judg 3:15). It functions as an appeasement or peace offering.
• "to meet my lord" (לִקְרַאת אֲדֹנִי - liqrat 'ădōnī): Literally, "towards the face of my lord." This signifies the intention for the gift to precede Esau's physical encounter with Jacob, establishing a favorable disposition before their face-to-face meeting.
• "and I will appease him" (וְכִפַּרְתִּי פָנָיו - wĕḵippartī fānāyw): The Hebrew verb kaphar (כָּפַר) means "to cover," "atone," "purge," "reconcile," or "pacify." While often used in cultic contexts for atonement of sin (e.g., the Day of Atonement, Lev 16), here it refers to Jacob "covering" Esau's anger or propitiating his wrath through the gifts. Jacob seeks to make amends or provide restitution, hoping to turn Esau's countenance (face) away from anger towards favor.
• "and afterward I will see your face" (וְאַחֲרֵי־כֵן אֶרְאֶה פָנָיו - wĕ'aḥărē-ḵēn 'er'eh fānāyw): Jacob expresses his hope that only after the gifts have taken effect will he safely encounter Esau personally. This reveals his profound anxiety about the meeting. The mention of "face" here (Esau's face) takes on a profound significance in light of the subsequent events at Peniel, where Jacob sees the "face of God" (Gen 32:30).
• "Perhaps he will accept me" (אוּלַי יִשָּׂא פָנָי - 'ûlay yiśśā' fānāy): "Perhaps" ('ûlay) denotes Jacob's deep uncertainty and fear regarding Esau's reception. The phrase nasa panim (נָשָׂא פָּנִים), "lift up the face," signifies to show favor, accept, or respect. Jacob hopes Esau will "lift up his face" to him, meaning he will show kindness and receive him graciously, rather than with vengeance.

Words-group by words-group analysis:

• "Thus your servant Jacob says, 'My lord Esau'": This phrase immediately establishes Jacob's complete submission and reversal of the historical power dynamic. Jacob, once the supplanter, now identifies as the subservient one. This linguistic humility is designed to defuse any lingering resentment or desire for retribution from Esau.
• "I have sent a present to meet my lord, and I will appease him": This articulates the strategic purpose of the immense gifts. The presents are not merely tokens; they are a calculated maneuver for propitiation. The use of minchah and kaphar underscores the depth of Jacob's intention to mend the rift and "cover over" the past wrongdoings by means of material tribute. It reflects ancient Near Eastern diplomatic practices where substantial gifts served to pacify powerful individuals and avert conflict.
• "and afterward I will see your face. Perhaps he will accept me": This highlights Jacob's vulnerability and dependence on Esau's reaction. The physical act of "seeing his face" is conditioned on the success of the gifts. The word "perhaps" betrays his deep insecurity and anxiety, demonstrating that despite his shrewd plan and his earlier prayer to God, Jacob remains highly uncertain of the outcome of his long-feared reunion.

Genesis 32 20 Bonus section

The diplomatic strategy employed by Jacob, dividing his wealth into multiple waves of gifts sent ahead, was not unique but a recognized method of diffusing tensions and asserting peaceful intent in the ancient Near East. Each subsequent wave was meant to increase the psychological pressure on the recipient, progressively softening their heart before the true confrontation.

The phrase "perhaps he will accept me" (אוּלַי יִשָּׂא פָנָי - 'ûlay yiśśā' fānāy) is particularly poignant. It is not just a hope for non-aggression, but a plea for "favor" or "acceptance," highlighting Jacob's deep need for relational repair, beyond just avoiding conflict. This longing for acceptance, coupled with deep fear, drives Jacob into the wrestling match with the divine at Peniel (Gen 32:22-32), which follows immediately. This sequence suggests that Jacob's profound human relational crisis (with Esau) is inextricably linked to his divine encounter. Only after grappling with God and emerging with a new name, Israel ("he strives with God"), is Jacob fully prepared to meet his brother. The outcome of the human meeting is thus divinely shaped and ordained.

Genesis 32 20 Commentary

Genesis 32:20 offers a poignant glimpse into Jacob's state of mind as he faces his past. Having cheated Esau decades earlier, Jacob now operates out of profound fear and apprehension, believing Esau is still intent on vengeance. His meticulous plan, involving lavish gifts and explicit instructions for humble address, reveals a blend of human wisdom, diplomatic strategy, and deep personal anxiety.

The verse is centered on the concept of "appeasement" (Hebrew: kaphar), a term deeply resonant with the idea of atonement. While Jacob intends to cover over Esau's anger with gifts, this echoes the biblical theme of making restitution or reconciliation to an offended party. Jacob’s actions are an attempt to "cover" the bitterness of his past deceit and pacify his wronged brother. This proactive peacemaking demonstrates a maturity and humility previously absent in his character.

The narrative beautifully portrays the tension between Jacob's faith and his fear. He had prayed earnestly to God in verses 9-12, recalling God's promises and deliverance. Yet, he still takes every human precaution, not relying solely on divine intervention. This shows a balanced approach where human responsibility (preparing gifts, showing humility) complements faith in God's promises. Jacob works out his reconciliation with fear and trembling, aligning with the principle found in Philippians 2:12-13 that believers should "work out their salvation" knowing "it is God who works in you."

Furthermore, this verse subtly foreshadows the pivotal moment at Peniel (Gen 32:30), where Jacob indeed "sees God face to face." The very "face" he so fears seeing in Esau's physical presence (verse 20) becomes intertwined with the divine encounter. When Jacob later encounters Esau, his exclamation "for to see your face is like seeing the face of God" (Gen 33:10) indicates a profound spiritual understanding that reconciliation with his brother is akin to experiencing God's favor. Jacob's deep fear gives way to genuine relief, demonstrating that God had answered his prayer and worked in Esau's heart.

This passage teaches us about proactive reconciliation. If we have wronged someone, it calls for humble initiative, seeking forgiveness, and being willing to make amends, even at personal cost, without certainty of the outcome, yet trusting God's ultimate sovereignty.