Commentary on Genesis John Calvin (continued)
JOHN CALVIN
16. So Esau returned that day on his way unto Seir.
16. Reversus est itaque in die ipsa Esau per viam suam in Sehir.
17. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.
17. Iahacob autem profectus est in Suchoth, et aedificavit sibi domum, et pecudibus suis fecit tabernacula: idcirco vocavit nomen loci Suchoth.
18. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padanaram; and pitched his tent before the city.
18. Et venit Iahacob incolumis in civitatem Sechem, quae erat in terra Chenaan, quando venit ipse de Padan Aram, et mansit ante urbem.
19. And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money.
19. Et emit partem agri, in quo tetendit tabernaculum suum, de manu filiorum Hamor patris Sechem, centum nummis.
20. And he erected there an altar, and called it Elelohe-Israel.
20. Et statuit ibi altare: et vocavit illud, Fortis Deus Israel.
1. And Jacob lifted up his eyes. We have said how greatly Jacob feared for himself from his brother; but now when Esau himself approaches, his terror is not only renewed, but increased. For although he goes forth like a courageous and spirited combatant to this contest, he is still not exempt from a sense of danger; whence it follows, that he is not free, either from anxiety or fear. For his cruel brother had still the same cause of hatred against him as before. And it was not probable, that, after he had left his father's house, and had been living as he pleased, he had become more mild. Therefore, as in a doubtful affair, and one of great danger, Jacob placed his wives and children in the order described; that, if Esau should attempt anything hostile, the whole seed might not perish, but part might have time for flight. The only thing which appears to be done by him out of order is, that he prefers Rachel and her son Joseph to all the rest; whereas the substance of the benediction is really in Judah. But his excuse in reference to Judah is, that the oracle had not yet been revealed; nor, in fact, was