參考版本 AFV  A  Faithful Version 的希臘文 2009版本    

耶和華的事，不謀利沒有版權

22. And he rose up that night and took his two wives, his two maidservants and his eleven sons, and passed over the ford Jabbok.

23. And he took them, and sent them over the stream, and sent over what he had.

24. And Jacob was left alone. And a Man wrestled there with him until the breaking of the day.

25. And when the Man saw that He did not prevail against him, He touched the hollow of his thigh. And the hollow of Jacob’s thigh became out of joint as he wrestled with Him.

26. And He said, “Let Me go, for the day breaks.” And Jacob said, “I will not let You go except You bless me.”

27. And He said to him, “What is your name?” And he said, “Jacob.”

28. And He said, “Your name shall no longer be called Jacob, but Israel; for you have striven with God and with men, and have prevailed.”

29. And Jacob asked and said, “I pray You, reveal Your name.” And He said, “Why do you ask after My name?” And He blessed him there.

30. And Jacob called the name of the place Peniel, The face of God saying, “For I have seen God face to face, and my life is preserved.”

31. And as he passed over Penuel the sun rose upon him, and he limped upon his thigh.

32. Therefore the children of Israel do not eat of the sinew of the thigh, which is upon the hip-socket, until this day because He touched Jacob’s hip-socket, the sinew of the thigh.

 (A Faithful Version)

22. 當天晚上，雅各起來，吩咐兩個妻子，帶著兩使女並十一個兒子，要過渡雅博渡口。

23. 帶著一眾人等過河，並一切物事都一起跟隨安頓下來。

24. 只有雅各獨自留在河的另一邊，與人摔跤，直到天亮。

25. 這人見勝不過雅各，就摸了摸雅各的大腿窩。雅各的腿窩就脫臼了。

26. 便說：天都亮了，放我走吧。雅各回說：給我祝福，否則不放。

27. 這人問：你的名字呢？雅各回說：雅各。

28. 這人說：你的名字不再叫雅各，叫以色列。事關你與耶和華與人較力都得勝。

29. 雅各誠懇地發問：可否說出你的名字。耶和華回應：為何要知我的名字？，隨後便為他祝福。

30. 雅各受了這份祝福，便給這地方一個新名字，毗努伊勒。

31. 當雅各離開這毗努伊勒的地方時，翌日的太陽出來，他那受傷的大腿，走路時一拐一拐。

32. 以色列人從那日，直到今日都不吃大腿筋，是因為被耶和華觸碰過。

註：32:28-30節的經歷，為這經歷命名為：毗努伊勒，它的意思是我親身遇到耶和華。

From AI

Genesis 32:32   establishes that the Israelites do not eat the  tendon (or sinew) attached to the socket of the hip  as a permanent memorial to Jacob’s struggle with a divine being. 

This dietary restriction originated because  Jacob’s hip socket was struck  near this specific tendon during a wrestling match, causing him to limp for the rest of his life.  The text states, “Therefore to this day the Israelites do not eat the tendon which is at the socket of the hip,” linking the practice directly to the physical evidence of Jacob’s transformation into Israel. 

Key Details

• Specific Body Part: The prohibition targets the  sciatic nerve  and surrounding sinew/muscle located at the hip socket of the thigh. 
• Reason: It serves as a  commemoration  of the night Jacob was injured while wrestling with the man (identified in various translations as an angel or God) at Peniel. 
• Scope: This command is unique to the narrative of Genesis and is not part of the later Mosaic dietary laws, yet it remains a significant tradition in Jewish law (halacha) known as  gid hanashe.

在猶太人的應用，是以比喻的方式理解：gid hanasheh

The religious significance of  gid hanasheh  is multifaceted, rooted in both historical commemoration and deep spiritual symbolism. 

• Commemoration of Jacob’s Struggle: Primarily, the prohibition serves as a permanent memorial  of  Jacob’s wrestling match with a divine being (an angel or God) as described in Genesis 32.  The injury to his sciatic nerve is seen as a mark of both his physical struggle and his spiritual transformation into Israel. 
• Symbol of Human Vulnerability and Moral Struggle: The name  gid hanasheh, often interpreted as “forgotten sinew” or “displaced tendon,” carries profound symbolic meaning. Kabbalistic and rabbinic sources, such as the  Zohar, teach that the sciatic nerve, located near the thigh, represents the powerful human drive for sexual temptation and base desires.  The term “nasheh” (to forget) signifies how such desires can cause a person to “forget” their rational mind and moral scruples. 
• A Lesson in Overcoming Temptation: Because this particular desire is seen as uniquely powerful, capable of overpowering even great individuals, the Torah’s solution is complete avoidance. The prohibition to eat the  gid hanasheh  teaches that the only sure way to triumph over our most fundamental and dangerous impulses is to completely distance ourselves  from them, rather than risk engagement. 
• A Principle of Humility and Non-Subjugation:  Rabbi Abraham Isaac Kook offered a broader ethical interpretation, suggesting the prohibition teaches that while humans may use animals for sustenance, they should not seek to dominate or subjugate other creatures. By refraining from eating the nerve that enables an animal to stand upright, humans acknowledge a limit to their dominion. 

The meticulous removal process, known as  nikkur, serves as a constant, practical reminder of these spiritual lessons.

上述論點有支持：

https://hebrewcollege.edu/blog/anchoring-ourselves-in-torah/   ：But what’s the connection between Jacob being wounded in his sciatic nerve and our not eating the sciatic nerves of animals? Hizkuni, a 13th-century French rabbi, offers two possibilities. One idea is that this practice is meant to be for us a glorious reminder that we trace our lineage to one who wrestled with angels and prevailed. The other idea is that Jacob swore off eating the sciatic nerve as some kind of healing bargain: “Heal me and I’ll never eat that part of an animal again”. (I know many sciatica sufferers who would gladly make such a deal if they thought it would do any good!) In other words, teaches Hizkuni, “to this day” we don’t eat sciatic nerves as a way of holding up Jacob’s end of the bargain.

雅博渡口對雅各重要，對後來相信的，更為重要，因為雅各開啟了人與耶和華可以溝通的可能。這種人與耶和華通過摩西的描述，以具體的形象描述出來：那是心靈當中人與耶和華在人的慾望和耶和心意之間，因為不同而對峙，形成角力。人要爭取在世上，有自主的可能，又會不失耶和的對人的期待，那是無論有幾多困難，都不會因為環境困難，甚至不支倒下，脫臼成了支殘，也不會做出遺背耶和華對人的一份心意：有愛在人間。

就是這份堅持，讓人有自我去表達發揮個性的可能。

這是耶和華不再直接干預人自己的決定，是從以前亞伯拉罕、以撒和現在的雅各再不會用以前的引帶，而是隨人己見決定他人生的走向。為此拉伯拉罕、以撒和雅各的耶和華那份直接的情誼成了人自己發展的自由起點。有事可以用自己的心靈與耶和華的靈溝通，這是人與耶和華能溝通的唯一渠道，因為耶和華的靈早就吹進人裡面。

人自己，開啟了人生新一頁，自己的事自己作主的年代開啟。那是人可以在正邪之間有選擇的可能。亦只有相信的，有這份可能。以實瑪利及其後代就缺乏，那種自我更新那份堅持。

相信的人，在人的世界，有另一種生存方式的可能，由雅各呈現，改變了人間的唯一格局：有愛在人間。不是威權，是愛。

中文在理解經文深度的意義，也許要跟上時代的須要。人也是一樣，處在一善和不善世界當中，在制度中，在人與人相處中，在科學發展中，都有二種可能存在，良性的運用和私慾的利用，它同時存在，人有向善的可能也有向惡而行的可能。能堅持不改以善為之，是因為這人相信，他是與耶和華同行，認許那位約又願意堅守下去。若也認同雅各心中與耶和華摔跤，一切自己負責己是不爭的事實，有能力足的用自己的力多點，能力少的，耶和華補足，就是這種應許，維護人本性存在，淡化人間的不善的唯一可能。不單是自己跟上，也告訴別人付出一點努力去跟上。