Genesis 32:5 kjv

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.

Genesis 32:5 nkjv

I have oxen, donkeys, flocks, and male and female servants; and I have sent to tell my lord, that I may find favor in your sight." ' "

Genesis 32:5 niv

I have cattle and donkeys, sheep and goats, male and female servants. Now I am sending this message to my lord, that I may find favor in your eyes.'?"

Genesis 32:5 esv

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.'"

Genesis 32:5 nlt

and now I own cattle, donkeys, flocks of sheep and goats, and many servants, both men and women. I have sent these messengers to inform my lord of my coming, hoping that you will be friendly to me.'"

Genesis 32 verses

Genesis 32 5 Meaning

Genesis 32:5 records Jacob's initial message to his brother Esau, expressing his accumulated wealth of livestock and servants after his long sojourn with Laban. He sends this declaration along with messengers to Esau, using a humble and deferential address ("my lord"), with the stated purpose of finding favor and acceptance in Esau's sight, thus seeking reconciliation and a peaceful re-entry into the land of Canaan.

Genesis 32 5 Context

Genesis chapter 32 describes Jacob's journey back to Canaan after spending twenty years with Laban in Paddan-Aram. He has departed from Laban's influence, but now faces the daunting prospect of reuniting with his brother Esau, from whom he parted on hostile terms after taking the birthright and blessing. This verse initiates Jacob's strategic diplomatic overture to Esau. Having been promised protection and blessings by God (Gen 28:15, 31:3), Jacob still takes practical steps to prepare for the encounter. His messengers' report back to him (Gen 32:6) indicates Esau is approaching with 400 men, heightening Jacob's fear and prompting his subsequent actions: dividing his camp, praying to God, and sending extensive gifts ahead of him (Gen 32:7-21). This message in verse 5 is Jacob's first move, setting the tone for his desire to de-escalate potential conflict and achieve peaceful reconciliation.

Genesis 32 5 Word analysis

• And I have (וַיְהִי-לִי, vayhi-li): This phrase uses the waw consecutive perfect, often translated as a past tense. Hayah (הָיָה), "to be, to become," combined with the possessive particle li (לִי), "to me." It literally means "and it has come to be to me" or "and there has come to be for me." It signifies an established state of possession or ownership. Jacob is confidently stating his present status as a man of means, not a returning pauper.
• oxen (שׁוֹר, shor): A single ox. However, in this context and typically, the singular often represents the class of animal, indicating multiple head of cattle. Oxen were vital for agriculture, transport, and a primary indicator of substantial wealth and productive capacity in ancient economies.
• and asses (וַחֲמוֹר, va'chamor): And a donkey or donkeys. Donkeys were crucial for transportation, carrying burdens, and sometimes riding, essential for movement and trade. Possession of these animals also denoted wealth and ability to travel long distances.
• and flocks (צֹאן, tson): A collective noun for sheep and goats. These formed the core of nomadic pastoral wealth. Jacob's prosperity, as previously stated (Gen 30:43), was predominantly in these animals, multiplied through God's blessing.
• and menservants (וְעֶבֶד, ve'eved): And a servant, typically meaning multiple male servants. "Servant" (eved) could refer to various degrees of servitude, from bondservants to paid laborers. Their presence indicates a large, managed household and property, further enhancing Jacob's standing.
• and womenservants (וְשִׁפְחָה, ve'shifcha): And a maidservant, generally meaning multiple female servants. Similar to male servants, they indicate household management, labor, and a significant domestic retinue, signifying high social and economic status.
• And I have sent (וָאֶשְׁלְחָה, va'eshlicha): From shalach (שָׁלַח), "to send." The hiphil conjugation here emphasizes Jacob's proactive and deliberate action of dispatching messengers, showing forethought and a diplomatic initiative.
• to tell (לְהַגִּיד, lehaggid): Infinitive of nagad (נָגַד), "to tell, to declare, to inform." This emphasizes the purpose of the sending: conveying a message, explicitly and clearly.
• my lord (לַאדֹנִי, la'adoni): From adon (אָדוֹן), "lord, master," with the first-person singular suffix i ("my"). This is a profound and strategic act of humility and submission from Jacob. Historically, Esau was the older brother who, according to custom, should have been "lord." Given Jacob's trickery to steal the birthright and blessing, addressing Esau as "my lord" is an act of deferential recognition, seeking to disarm any lingering animosity by voluntarily yielding a higher status.
• that I may find grace (לִמְצֹא-חֵן, limtso-chen): From matsa (מָצָא), "to find," and chen (חֵן), "grace, favor." This is a common Hebrew idiom meaning "to gain acceptance," "to secure good will," or "to win favor." It highlights Jacob's objective: to receive kindness and approval from Esau rather than wrath.
• in your sight (בְּעֵינֶיךָ, be'eyneicha): Literally "in your eyes." This idiom signifies "in your estimation," "in your view," or "before you." It's about how Esau perceives Jacob and the message. Jacob desires Esau's benevolent view of him.

Words-group by words-group analysis:

• "And I have oxen, and asses, and flocks, and menservants, and womenservants": This list is not mere boasting but a strategic declaration. It serves several purposes:
  1. Demonstration of God's Blessing: For the original audience, this would signify the fulfillment of God's promises to Abraham and Isaac concerning prosperity (Gen 12:2, Gen 26:12). Jacob attributes this prosperity to God in his subsequent prayer (Gen 32:9).
  2. Display of Status and Independence: Jacob is returning not as a defeated refugee but as a man of considerable wealth and stature, capable of supporting himself and his household. This might impress Esau or at least convey that Jacob is not seeking anything from him.
  3. Foundation for Overtures: It also tacitly lays the groundwork for the elaborate gifts Jacob is about to send (Gen 32:13-16). He has much to offer to appease Esau.
• "and I have sent to tell my lord": This phrase underlines Jacob's deliberate diplomatic effort. He initiates contact, choosing words carefully through his emissaries. The address "my lord" to Esau, the very brother whose birthright and blessing Jacob deceitfully took, represents a profound gesture of humility and a reversal of traditional status. This humility is critical for reconciliation. It acknowledges Esau's pre-eminence or at least an attempt to pacify any claim Esau might still feel he has.
• "that I may find grace in thy sight": This states Jacob's core intention directly. It is not an assertion of rights or an excuse, but a plea for reconciliation and mercy. "Finding grace" (matsa chen) is a common biblical expression indicating a desire for favor, acceptance, and a peaceful relationship, implying that one does not demand it but seeks it from the goodwill of the other.

Genesis 32 5 Bonus section

• The profound significance of Jacob, the "supplanter" and "he who takes by the heel," now intentionally deferring to Esau by calling him "my lord." This self-humiliation by Jacob anticipates the spiritual lessons he will learn at Peniel, where he grapples with God and emerges with a limp, renamed Israel—one who strives with God. It foreshadows the softening of Esau's heart (Gen 33:4) as an act of divine grace, potentially influenced by Jacob's contrite approach.
• This verse can be viewed as Jacob's initial "sending forth" to clear the way (figuratively and literally, as gifts follow) before he himself steps forward, a pre-emptive measure for reconciliation often employed by those in fear seeking favor. This anticipates Jesus' teaching about reconciliation before worship or offerings.

Genesis 32 5 Commentary

Genesis 32:5 reveals Jacob's astute blend of natural wisdom and a burgeoning faith as he prepares to face Esau. While Jacob genuinely fears his brother (Gen 32:7), he doesn't merely cower. His first step is a calculated diplomatic gesture: a declaration of prosperity followed by a deferential plea for "grace." The list of his possessions, far from mere pride, implicitly demonstrates God's fulfillment of His covenant promise to bless him and implies Jacob's ability to live independently and also to offer gifts. Crucially, the phrase "my lord" represents Jacob's profound humility and tactical surrender of his superior status as the inheritor of the blessing in the eyes of his brother. It's an attempt to disarm Esau's historical grievance by acknowledging him, outwardly at least, as superior. The ultimate aim, "that I may find grace in thy sight," underscores his yearning for reconciliation rather than confrontation. This proactive outreach, though motivated by fear, highlights a vital step in Jacob's spiritual maturation, setting the stage for his subsequent earnest prayer and divine encounter at Peniel. It exemplifies the principle that while trusting in God, believers should also prudently use their resources and wisdom to pursue peace.