Albert Barnes Commentary Genesis 33

סכת (sûkkôth) refers to Sukkoth, meaning “booths,” which consisted of poles forming a roof covered with branches, leaves, or grass.

חמור (chămôr) refers to Chamor, meaning “ass,” “red,” or “heap.” קשׂיטה (qesı̂yṭâh) refers to Qesitah, meaning “weighed” or “measured.” Ἀμνὸς (Amnos) is the term used by the Septuagint and Onkelos, meaning “lamb” (likely for Qesitah).

Jacob has a friendly interview with Esau and re-enters Canaan (Genesis 33:1–3).

Upon seeing Esau approach with his four hundred men, Jacob advanced with circumspection and lowly obeisance. He divided his family, arranged them according to their preciousness in his eyes, and walked himself in front. In drawing near, he bowed seven times, as a token of complete submission to his older brother. Esau, the wild hunter, was completely softened and manifested the warmest affection, which Jacob reciprocated. The puncta extraordinaria over וישׁקהוּ (vayı̂shēqēhû) — and kissed him (Genesis 33:4) — seemingly intimating a doubt of the reading or of Esau’s sincerity, are wholly unwarranted.

Esau then observed the women and children and inquired who they were. Jacob replied that God had graciously bestowed these children on him. They approached in succession and made obeisance. Esau now inquired about the caravan or horde he had already met. He had heard the announcement of the servants but awaited the master's confirmation. Jacob’s aim was, as he said, To find grace in the eyes of my lord (Genesis 33:8). Jacob highly valued his brother's goodwill. The acceptance of this present was the security for that goodwill and for all the safety and protection it involved.

Esau at first declined the gift, but on being urged by Jacob, he accepted it, thereby relieving Jacob of all his anxiety. His brother was now his friend indeed. Jacob said, Therefore, have I seen your face, as if I had seen the face of God (Genesis 33:10), indicating that he offered this token of his affection because of this. The unexpected kindness with which his brother had received him was a type and proof of the kindness of the All-Provident, by whom it had been added to all His other mercies. Jacob urged Esau to accept My blessing (Genesis 33:11); that is, his gift which embodied his good wishes, for, as Jacob said, he had all—not only enough, but all that he could wish.

They now prepared to part for the present (Genesis 33:12–16). Esau offered, I will go with you; as an escort or vanguard. Jacob explained that this would be inconvenient for both parties, as his tender children and suckling cattle could not keep pace with Esau’s men, who were used to the road, needing to travel, as he put it, At the pace of the cattle (Genesis 33:14); that is, as fast as the business (מלאכה, melā’kâh) of traveling with cattle would permit.

Jacob was traveling to the land of Canaan and to his father's residence, not directly to Seir. However, upon arriving in Canaan, it would be his first duty to return Esau’s fraternal visit to Seir. The very fact that he sent messengers to inform his brother of his arrival implies that he was prepared to cultivate friendly relations with him. Jacob also declined Esau's offer of some of the men that Esau had with him.

He doubtless had enough hands to manage his remaining flock, and he now relied more than ever on the protection of that God who had always proved Himself a faithful and effectual guardian.

Sukkoth (Genesis 33:17) was south of the Jabbok and east of the Jordan, as we learn from Judges 8:4-9. From the same passage, it appears to have been nearer the Jordan than Penuel, which was at the ford of the Jabbok. Sukkoth cannot, therefore, be identified with Sakut, which Robinson finds on the other side of the Jordan, about ten miles north of the mouth of the Jabbok.

The verse states, And built him a house. This indicates a permanent residence. He also made “booths” (the meaning of Sukkoth) for his livestock—folds composed of upright stakes wattled together and sheltered with leafy branches. The closed space in the Hebrew text is properly introduced here to indicate the pause in the narrative while Jacob sojourned in this place. Dinah, who is not mentioned on the journey, was now not more than six years of age.

Six or seven more years, therefore, must have elapsed before the melancholy events of the next chapter took place. In the interval, Jacob may have visited his father and even returned Esau's visit.

Jacob at length crossed the Jordan and entered again the land of Canaan (Genesis 33:18–20). He arrived In peace. The original word (שׁלם, shālēm, “safe, in peace”) is rendered Shalem, the name of the town at which Jacob arrived, by the Septuagint. The rendering “safe,” or “in peace,” is adopted here because:

1. the word is to be taken as a common noun or adjective, unless there is a clear necessity for a proper name;
2. the place was called Shechem in the time of Abraham (Genesis 12:6), and the town is so designated in the thirty-fifth chapter (Genesis 35:4); and
3. the statement that Jacob arrived in safety accounts for the additional clauses, which is in the land of Canaan, and when he went from Padan-aram (Genesis 33:18), and is in accordance with the promise (Genesis 28:21) that he would return in peace.

If, however, the Salim found by Robinson to the west of Nablus is the town referred to, it must be called the city of Shechem because it belonged to the Shechem mentioned in the following verse and chapter. Jacob Pitched before the city (Genesis 33:18).

Jacob did not enter into the city, because his flocks and herds could not find accommodation there, and he did not want to come into close contact with the inhabitants. Scripture says, He bought a parcel of the field where he pitched his tent, For a hundred kesitahs (Genesis 33:19). He was anxious to have a place he might call his own, where he might have a permanent resting-place. The kesitah may have been a piece of silver or gold of a certain weight, equal in value to a lamb (see Gesenius).

Jacob then consecrated his ground by erecting an altar, calling it El-Elohe-Israel (Genesis 33:20). He calls it the altar of the Mighty One, the God of Israel. In this name, he highlights the omnipotence of Him who had brought him in safety to the land of promise through many perils, acknowledges the new name (Israel) by which he himself had been lately designated, and celebrates the blessed communion that now existed between the Almighty and himself.

This was the very spot where Abraham, about one hundred and eighty-five years before, built the first altar he erected in the promised land (Genesis 12:6–7). It was now consecrated anew to the God of promise.