Genesis 33
ECFGenesis 33:1
Jerome: (Chapter 33, verses 1 and 2.) And he divided the children over Leah and over Rachel, and over the two maidservants, and he placed the maidservants and their firstborn sons: but Leah and her youngest sons, and Rachel and Joseph the youngest. And he himself went before them. No, as most people think, he did not make three groups, but two. In conclusion, where we have it, he divided, Aquila placed, halfed, that is, halved: so that he would make one group of maidservants with their little ones, and another of Leah and Rachel, who were free, with their sons: and he made the maidservants go first and the free women second: but he himself went before both groups, to meet his brother and pay homage. — Hebrew Questions on Genesis
Genesis 33:4
Cyril of Alexandria: At the end of time our Lord Jesus Christ will be reconciled with Israel, his ancient persecutor, just as Jacob kissed Esau after his return from Haran. No one who listens to the words of holy Scripture can actually doubt that with the passing of time Israel also will have to be received again into the love of Christ through faith. The Lord proclaims to everybody through the voice of one of the holy prophets: “For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an altar, and without priesthood and without manifestations. And afterward the children of Israel shall return and shall seek the Lord, their God, and David, their king, and shall be amazed at the Lord and at his goodness in the latter days.” While Christ, the Savior of us all, gathers believers from the nations, Israel is deserted, since it has no law to elect its leaders, and it cannot offer to the divine altar the sacrifices prescribed by the laws. It therefore awaits Christ’s return from his action of converting the nations, so that he may receive it as well and unite it with the law of his love to the others. See how Jacob, who rejoiced in the generation of his children and in his numerous herds of sheep, came back from Haran and received again Esau into his friendship. In time Israel itself will be converted after the calling of the nations and will admire these riches in Christ. — GLAPHYRA ON GENESIS, 5.3
Genesis 33:10
Augustine of Hippo: ON THESE WORDS: I SAW YOUR FACE AS WHEN ONE SEES THE FACE OF A GOD. — What does Jacob mean to his brother: therefore have I seen your face, as if anyone should see the face of God ? Is it possible that the words of a frightened and disturbed person have reached such a degree of adoration? Can they perhaps be taken as blameless to indicate some special meaning? Perhaps, indeed, since even the gods of the gentiles, who are demons (Cf. Ps. 95:5), are called gods, do not misjudge the man of God by these words, for he did not say: “as if I saw the face of God”, but as if anyone should see . But we do not know who that “anyone” is to whom it could mean. And perhaps the words have been chosen so that Esau himself would welcome the honor so great his brother did to him. And those who are able to interpret them even in a different way, do not dare to accuse the one who said them of any sin. For although these words, spoken with good intention, are fraternal, and since even fear itself had disappeared after the brother had received them well, that expression could be used, just as, for example, Moses was also called the god of Pharaoh (Cf. Exodus 7:1), according to what the Apostle says, “Although there are those who are called gods or in heaven or on earth, as there are many gods and many lords (1 Cor. 8:5).” And it may be said above all in view of the fact that in Greek the word does not carry an article, because it is used most obviously to indicate the only true God. Actually it did not say, προσωπον του Θεου, but προσωπον Θεου. Now, those who often hear and understand the Greek language, easily understand the difference between these two expressions. [ — QUESTIONS ON GENESIS, Q. 104 (tr. J. Litteral, draft)
Genesis 33:14
Augustine of Hippo: JACOB’S UNFULFILLED PROMISE. — Was there not a lie in the promise made by Jacob to his brother, to follow the steps of his followers, whose march was slow, and then to go and find him at Seir? But, as the Scripture says, Jacob did not do it, but went on the road that led to his own way. Is it the fact that he promised that by telling the truth, and then, thinking otherwise, he changed his mind? [ — QUESTIONS ON GENESIS, Q. 105 (tr. J. Litteral, draft)
Genesis 33:17
Jerome: (Verse 17) And Jacob built a house there for himself, and he built shelters for his livestock; therefore he called the name of that place Tabernacles. Where we have tents, it is read in Hebrew as Sochoth. Furthermore, until today, there is a city beyond the Jordan with this name in the region of Scythopolis, about which we have written in the book of Joshua. — Hebrew Questions on Genesis
Genesis 33:18
Jerome: (Verse 18) And Jacob came to the city of Shechem, which is in the land of Canaan, when he came from Mesopotamia of Syria. A confusion arises, as to how Shechem is called the city of Salem, when Jerusalem, where Melchizedek reigned, was previously called Salem. Therefore, it seems that both cities have the same name, which we can also find for various places in Judea: that the same name of the city and place is in different tribes; or certainly we can say that the Shechem which is now called Sichem, translates to “consummated” or “perfect” in our language, and that the one which was later called Jerusalem is transferred to “peaceful”. For both meanings of the word, with a slight difference in accent, this word is used. The Hebrews say that it refers to the limp of Jacob’s thigh, where he became weakened and was healed. Therefore, they consider this city the same as the one that received the name of the cured and perfected. — Hebrew Questions on Genesis