Genesis 33:15

Gen 33:15 And Esau said, Let me now leave with thee [some] of the folk that [are] with me. And he said, What needeth it? let me find grace in the sight of my lord.

Ver. 15. Let me find grace.] That is, Condescend unto me, and leave none.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen 33:15. He said, What needeth it? — Esau having offered some of his men to be his guard and convoy, Jacob humbly refuses his offer. He is under the divine protection, and needs no other. Those are sufficiently guarded who have God for their guard, and are under a convoy of his hosts, as Jacob was. Jacob adds only, Let me find grace in the sight of my lord — Having thy favour, I have all I need, all I desire from thee.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

15. What needeth it?] i.e. why should you do so? Jacob courteously declines his brother’s offer.

Esau here is withdrawn from the scene. The part which he has played in this chapter is dignified and chivalrous. He forgives and forgets. He has the force at his command, but will not make an unworthy use of it.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Esau said, let me now leave with thee some of the folk that are with me,.... To show him the way, and guard him on the road, and he appear the more honourable when he entered into Seir:

and he said, what needeth it? Jacob saw not the necessity of it; he knew the direct way very probably; he thought himself in no danger, since he was at peace with Esau, and he did not affect the grandeur of an equipage:

let me find grace in the sight of my lord; having his favour and good will, that was enough for him; and among the rest of the favours he received from him, he begged this might be added, that he might be excused retaining any of his retinue with him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15. What needeth it — Hebrews, Why this? Jacob politely declines a body of Esau’s men stationed as a guard around him. Such an arrangement would have only been likely to lead to difficulties which it were altogether better to avoid.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And Esau said, Let me now leave (literally, set, or place) with thee (as an escort or guard) some of the folki.e. armed followers (vide ver. 1)that are with me. But of even this proposal Jacob appears to have been apprehensive. And he said, What needeth it! (literally, For what, or wherefore, this?) let me find grace in the sight of my lord meaning either, I am satisfied, since thou art gracious to me (Vatablus), iJkanorin ejnantion sou kurie (LXX); hoc uno tantum indigeo, ut inveniam gratiam in conspectu tuo (Vulgate), or, be gracious to me in this also, and leave none of thy followers (Ainsworth, Patrick), though the two clauses might perhaps be connected thus: "Wherefore do I thus find grace in the eyes of my lord?" (Kalisch).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Esau offers some of his men to be his guard and convoy; but Jacob humbly refuseth his offer, only desiring he would not take it amiss that he did not accept it. What needs it? He is under the Divine protection. Those are sufficiently guarded that have God for their guard, and are under a convoy of his hosts, as Jacob was. Jacob adds, only let me find grace in the sight of my Lord - Having thy favour I have all I need, all I desire from thee.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Why do that?

Jacob uses a question to emphasize that Esau does not need to leave men. AT: "Do not do that!" or "You do not need to do that!" (See: Rhetorical Question)

my lord

This is a polite and formal way of referring to Esau. AT: "you, my lord" (See: First, Second, or Third Person)

Succoth

Translators may also add a footnote that says, "The name Succoth means 'shelters.'" (See: How to Translate Names)

built himself a house

It is implied that the house is also for his family. AT: "built a house for himself and his family" (See: Assumed Knowledge and Implicit Information)

for his livestock

"for the animals he looked after"

translationWords

Esau

Jacob

Succoth

refuge

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ויאמר למה זה means AND HE SAID, WHY IS IT— that thou shouldst do me a favour which I do not need?”

אמצא חן בעיני אדני LET ME FIND FAVOUR IN THE EYES OF MY LORD and do not give me any recompense at present for the gifts I have made you.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

WHY THIS? LET ME FIND FAVOUR IN THE EYES OF MY LORD. Why this, that you should do me a favor which I do not need? Let me find favour in your eyes, and do not give me any recompense at present [for the gift which I have presented to you]. This is the language of Rashi. Now Jacob’s meaning was that he did not want them and their company at all, the more so since he intended to go another way.Our Rabbis have further seen an advisory aspect in this entire chapter. Thus they have said: “Before embarking on a journey to the Roman ruler, Rabbi Yanai would peruse this section of the Torah, and he never took Romans with him as an escort on the return journey. One time he did not peruse this section and he took Romans with him, and he had not yet reached Acco when he was compelled to sell his travelling cloak for bribery money.” [The significance attached to this chapter] was because of the Rabbinical tradition that this was the section of the exile. Therefore when Rabbi Yanai entered Rome, in the court of the kings of Edom, [on a mission] concerning public matters, he would peruse this section of the Torah in order to follow the advice of the wise patriarch, for it is he that the generations are to see and emulate. Thus he would not accept the company of the Romans as an escort for they draw no man near to them except for their own interest and take liberties with people’s belongings.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויאמר למה זה אמצא חן בעיני אדוני, this is Yaakov speaking, saying to Esau that he need not bother to honour him so excessively. We find a similar verse in Ruth 2,10 מדוע מצאתי חן בעיניך להכירני, where Ruth expresses her disbelief about the kindly interest taken in her the alien, the widowed stranger, by Boaz.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.