Genesis 4:1-26

The Story of Cain and Abel

4:1 Now ¹  the man had marital relations with ²  his wife Eve, and she became pregnant ³  and gave birth to Cain. Then she said, “I have created ⁴  a man just as the Lord did!” ⁵  4:2 Then she gave birth ⁶  to his brother Abel. ⁷  Abel took care of the flocks, while Cain cultivated the ground. ⁸ 

4:3 At the designated time ⁹  Cain brought some of the fruit of the ground for an offering ¹⁰  to the Lord. 4:4 But Abel brought ¹¹  some of the firstborn of his flock – even the fattest ¹²  of them. And the Lord was pleased with ¹³  Abel and his offering, 4:5 but with Cain and his offering he was not pleased. ¹⁴  So Cain became very angry, ¹⁵  and his expression was downcast. ¹⁶ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true ¹⁷  that if you do what is right, you will be fine? ¹⁸  But if you do not do what is right, sin is crouching ¹⁹  at the door. It desires to dominate you, but you must subdue it.” ²⁰ 

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ²¹  While they were in the field, Cain attacked ²²  his brother ²³  Abel and killed him.

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ²⁴  And he replied, “I don’t know! Am I my brother’s guardian?” ²⁵  4:10 But the Lord said, “What have you done? ²⁶  The voice ²⁷  of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished ²⁸  from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate ²⁹  the

ground it will no longer yield ³⁰  its best ³¹  for you. You will be a homeless wanderer ³²  on the earth.” 4:13 Then Cain said to the Lord, “My punishment ³³  is too great to endure! ³⁴  4:14 Look! You are driving me off the land ³⁵  today, and I must hide from your presence. ³⁶  I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, ³⁷  if anyone kills Cain, Cain will be avenged seven times as much.” ³⁸  Then the Lord put a special mark ³⁹  on Cain so that no one who found him would strike him down. ⁴⁰  4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ⁴¹  east of Eden.

The Beginning of Civilization

4:17 Cain had marital relations ⁴²  with his wife, and she became pregnant ⁴³  and gave birth to Enoch. Cain was building a city, and he named the city after ⁴⁴  his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father ⁴⁵  of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first ⁴⁶  of those who live in tents and keep ⁴⁷  livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ⁴⁸  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ⁴⁹  for hurting me.

4:24 If Cain is to be avenged seven times as much,

then Lamech seventy-seven times!” ⁵⁰ 

4:25 And Adam had marital relations ⁵¹  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given ⁵²  me another child ⁵³  in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people ⁵⁴  began to worship ⁵⁵  the Lord.

Genesis 5:31

5:31 The entire lifetime of Lamech was 777 years, and then he died.

Genesis 6:13-15

6:13 So God said ⁵⁶  to Noah, “I have decided that all living creatures must die, ⁵⁷  for the earth is filled with violence because of them. Now I am about to destroy ⁵⁸  them and the earth. 6:14 Make ⁵⁹  for yourself an ark of cypress ⁶⁰  wood. Make rooms in the ark, and cover ⁶¹  it with pitch inside and out. 6:15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high. ⁶² 

Genesis 8:10-11

8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When ⁶³  the dove returned to him in the evening, there was ⁶⁴  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Genesis 14:14-15

14:14 When Abram heard that his nephew ⁶⁵  had been taken captive, he mobilized ⁶⁶  his 318 trained men who had been born in his household, and he pursued the invaders ⁶⁷  as far as Dan. ⁶⁸  14:15 Then, during the night, ⁶⁹  Abram ⁷⁰  divided his forces ⁷¹  against them and defeated them. He chased them as far as Hobah, which is north ⁷²  of Damascus.

Genesis 23:14-17

23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth ⁷³  400 pieces of silver, ⁷⁴  but what is that between me and you? So bury your dead.”

23:16 So Abraham agreed to Ephron’s price ⁷⁵  and weighed ⁷⁶  out for him ⁷⁷  the price ⁷⁸  that Ephron had quoted ⁷⁹  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ⁸⁰ 

23:17 So Abraham secured ⁸¹  Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border,

Genesis 23:1

The Death of Sarah

23:1 Sarah lived 127 years. ⁸² 

Genesis 23:1

The Death of Sarah

23:1 Sarah lived 127 years. ⁸³ 

Genesis 23:1

The Death of Sarah

23:1 Sarah lived 127 years. ⁸⁴ 

Isaiah 9:15

9:15 The leaders and the highly respected people ⁸⁵  are the head,

the prophets who teach lies are the tail.

Lamentations 2:14

נ (Nun)

2:14 Your prophets saw visions for you

that were worthless lies. ⁸⁶ 

They failed to expose your sin

so as to restore your fortunes. ⁸⁷ 

They saw oracles for you

that were worthless ⁸⁸  lies.

Ezekiel 13:4-16

13:4 Your prophets have become like jackals among the ruins, O Israel. 13:5 You have not gone up in the breaks in the wall, nor repaired a wall for the house of Israel that it would stand strong in the battle on the day of the Lord. 13:6 They see delusion and their omens are a lie. ⁸⁹  They say, “the Lord declares,” though the Lord has not sent them; ⁹⁰  yet they expect their word to be confirmed. ⁹¹  13:7 Have you not seen a false vision and announced a lying omen when you say, “the Lord declares,” although I myself never spoke?

13:8 “‘Therefore, this is what the sovereign Lord says: Because you have spoken false words and forecast delusion, look, ⁹²  I am against you, ⁹³  declares the sovereign Lord. 13:9 My hand will be against the prophets who see delusion and announce lying omens. They will not be included in the council ⁹⁴  of my people, nor be written in the registry ⁹⁵  of the house of Israel, nor enter the land of Israel. Then you will know that I am the sovereign Lord.

13:10 “‘This is because they have led my people astray saying, “All is well,” ⁹⁶  when things are not well. When anyone builds a wall without mortar, ⁹⁷  they coat it with whitewash. 13:11 Tell the ones who coat it with whitewash that it will fall. When there is a deluge of rain, hailstones ⁹⁸  will fall and a violent wind will break out. ⁹⁹  13:12 When the wall has collapsed, people will ask you, “Where is the whitewash you coated it with?”

13:13 “‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. 13:14 I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, ¹⁰⁰  and you will know that I am the Lord. 13:15 I will vent my rage against the wall, and against those who coated it with whitewash. Then I will say to you, “The wall is no more and those who whitewashed it are no more – 13:16 those prophets of Israel who would prophesy about Jerusalem ¹⁰¹  and would see visions of peace for it, when there was no peace,” declares the sovereign Lord.’

Ezekiel 13:22-23

13:22 This is because you have disheartened the righteous person with lies (although I have not grieved him), and because you have encouraged the wicked person not to turn from his evil conduct and preserve his life. 13:23 Therefore you will no longer see false visions and practice divination. I will rescue my people from your power, and you ¹⁰²  will know that I am the Lord.’”

Ezekiel 22:28

22:28 Her prophets coat their messages with whitewash. ¹⁰³  They see false visions and announce lying omens for them, saying, ‘This is what the sovereign Lord says,’ when the Lord has not spoken.

Micah 2:11

2:11 If a lying windbag should come and say, ¹⁰⁴ 

‘I’ll promise you blessings of wine and beer,’ ¹⁰⁵ 

he would be just the right preacher for these people! ¹⁰⁶ 

Zechariah 13:3

13:3 Then, if anyone prophesies in spite of this, his father and mother to whom he was born will say to him, ‘You cannot live, for you lie in the name of the Lord.’ Then his father and mother to whom he was born will run him through with a sword when he prophesies. ¹⁰⁷ 

Zechariah 13:2

13:2 And also on that day,” says the Lord who rules over all, “I will remove ¹⁰⁸  the names of the idols from the land and they will never again be remembered. Moreover, I will remove the prophets and the unclean spirit from the land.

Zechariah 2:1-3

Vision Three: The Surveyor

2:1 (2:5) I looked again, and there was a man with a measuring line in his hand. 2:2 I asked, “Where are you going?” He replied, “To measure Jerusalem ¹⁰⁹  in order to determine its width and its length.” 2:3 At this point the angelic messenger ¹¹⁰  who spoke to me went out, and another messenger came to meet him

[4:1]  ¹ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ² tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ³ tn Or “she conceived.”

[4:1]  ⁴ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ⁵ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:2]  ⁶ tn Heb “And she again gave birth.”

[4:2]  ⁷ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ⁸ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[4:3]  ⁹ tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

[4:3]  ¹⁰ tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.

[4:4]  ¹¹ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ¹² tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  ¹³ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[4:5]  ¹⁴ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ¹⁵ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ¹⁶ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[4:7]  ¹⁷ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ¹⁸ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ¹⁹ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ²⁰ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[4:8]  ²¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ²² tn Heb “arose against” (in a hostile sense).

[4:8]  ²³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:9]  ²⁴ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ²⁵ tn Heb “The one guarding my brother [am] I?”

[4:10]  ²⁶ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ²⁷ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[4:11]  ²⁸ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[4:12]  ²⁹ tn Heb “work.”

[4:12]  ³⁰ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ³¹ tn Heb “its strength.”

[4:12]  ³² tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[4:13]  ³³ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

[4:13]  ³⁴ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[4:14]  ³⁵ tn Heb “from upon the surface of the ground.”

[4:14]  ³⁶ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[4:15]  ³⁷ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ³⁸ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ³⁹ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ⁴⁰ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[4:16]  ⁴¹ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[4:17]  ⁴² tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ⁴³ tn Or “she conceived.”

[4:17]  ⁴⁴ tn Heb “according to the name of.”

[4:18]  ⁴⁵ tn Heb “and Irad fathered.”

[4:20]  ⁴⁶ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ⁴⁷ tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

[4:22]  ⁴⁸ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[4:23]  ⁴⁹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[4:24]  ⁵⁰ sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.

[4:25]  ⁵¹ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:25]  ⁵² sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).

[4:25]  ⁵³ tn Heb “offspring.”

[4:26]  ⁵⁴ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ⁵⁵ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[6:13]  ⁵⁶ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁵⁷ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁵⁸ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[6:14]  ⁵⁹ sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.

[6:14]  ⁶⁰ tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).

[6:14]  ⁶¹ tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

[6:15]  ⁶² tn Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.

[8:11]  ⁶³ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ⁶⁴ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[14:14]  ⁶⁵ tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).

[14:14]  ⁶⁶ tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.

[14:14]  ⁶⁷ tn The words “the invaders” have been supplied in the translation for clarification.

[14:14]  ⁶⁸ sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.

[14:15]  ⁶⁹ tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ⁷⁰ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ⁷¹ tn Heb “he divided himself…he and his servants.”

[14:15]  ⁷² tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[23:15]  ⁷³ tn The word “worth” has been supplied in the translation for stylistic reasons.

[23:15]  ⁷⁴ sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).

[23:16]  ⁷⁵ tn Heb “listened to Ephron.”

[23:16]  ⁷⁶ tn Heb “and Abraham weighed out.”

[23:16]  ⁷⁷ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ⁷⁸ tn Heb “silver.”

[23:16]  ⁷⁹ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ⁸⁰ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[23:17]  ⁸¹ tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.

[23:1]  ⁸² tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”

[23:1]  ⁸³ tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”

[23:1]  ⁸⁴ tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”

[9:15]  ⁸⁵ tn Heb “the elder and the one lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.

[2:14]  ⁸⁶ tn Heb “emptiness and whitewash.” The nouns שָׁוְא וְתָפֵל (shv’ vÿtafel) form a nominal hendiadys. The first noun functions adjectivally, modifying the second noun that retains its full nominal sense: “empty whitewash” or “empty deceptions” (see following translation note on meaning of תָּפֵל [tafel]). The noun תָּפֵל (tafel, “whitewash”) is used literally in reference to a white-washed wall (Ezek 13:10, 11, 14, 15) and figuratively in reference to false prophets (Ezek 22:28).

[2:14]  ⁸⁷ tc The Kethib שְׁבִיתֵךְ (shÿvitekh) and Qere שְׁבוּתֵךְ (shÿvutekh), which is preserved in many medieval Hebrew mss here and elsewhere (Ps 85:1 Heb 85:2; 126:4; Job 42:10), are struggling with the root. The ancient versions take it from ָָשׁבָה (shavah) meaning “captivity.” Such a meaning is not tenable for the Job passage, which along with a similar phrase in the Sefire inscription suggest that the proper meaning is “to restore someone’s fortunes.”

[2:14]  ⁸⁸ tn The nouns שָׁוְא וּמַדּוּחִים (shav’ umaddukhim, lit., “emptiness and enticements”) form a nominal hendiadys. The first functions adjectivally, modifying the second noun that retains its nominal sense: “empty enticements” or “false deceptions.” The noun מַדּוּחַ (madduakh), meaning “enticement” or “transgression” is a hapax legomenon (term that appears only once in the Hebrew OT). It is related to the verb נָדָח (nadakh, “to entice, lead astray”) which is often used in reference to idolatry.

[13:6]  ⁸⁹ sn The same description of a false prophet is found in Micah 2:11.

[13:6]  ⁹⁰ sn The Lord has not sent them. A similar concept is found in Jer 14:14; 23:21.

[13:6]  ⁹¹ tn Or “confirmed”; NIV “to be fulfilled”; TEV “to come true.”

[13:8]  ⁹² tn The word h!nn@h indicates becoming aware of something and has been translated here as a verb.

[13:8]  ⁹³ tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘h!nn#n' ?l?K>,’” ZAW 45 (1933): 101-8.

[13:9]  ⁹⁴ tn The Hebrew term may refer to the secret council of the Lord (Jer 23:18; Job 15:8), but here it more likely refers to a human council comprised of civic leaders (Gen 49:6; Jer 6:11; 15:17 Ps 64:3; 111:1).

[13:9]  ⁹⁵ tn The reference here is probably to a civil list (as in Ezra 2:16; Neh 7:64) rather than to a “book of life” (Exod 32:32; Isa 4:3; Ps 69:29; Dan 12:1). This registry may have been established at the making of David’s census (2 Sam 24:2, 9).

[13:10]  ⁹⁶ tn Or “peace.”

[13:10]  ⁹⁷ tn The Hebrew word only occurs here in the Bible. According to L. C. Allen (Ezekiel [WBC], 1:202-3) it is also used in the Mishnah of a wall of rough stones without mortar. This fits the context here comparing the false prophetic messages to a nice coat of whitewash on a structurally unstable wall.

[13:11]  ⁹⁸ tn Heb “and you, O hailstones.”

[13:11]  ⁹⁹ sn A violent wind will break out. God’s judgments are frequently described in storm imagery (Pss 18:7-15; 77:17-18; 83:15; Isa 28:17; 30:30; Jer 23:19; 30:23).

[13:14]  ¹⁰⁰ tn Or “within it,” referring to the city of Jerusalem.

[13:16]  ¹⁰¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:23]  ¹⁰² tn The Hebrew verb is feminine plural, indicating that it is the false prophetesses who are addressed here.

[22:28]  ¹⁰³ tn Heb “her prophets coat for themselves with whitewash.” The expression may be based on Ezek 13:10-15.

[2:11]  ¹⁰⁴ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

[2:11]  ¹⁰⁵ tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ¹⁰⁶ tn Heb “he would be the foamer at the mouth for this people.”

[13:3]  ¹⁰⁷ sn Death (in this case being run…through with a sword) was the penalty required in the OT for prophesying falsely (Deut 13:6-11; 18:20-22).

[13:2]  ¹⁰⁸ tn Heb “cut off” (so NRSV); NAB “destroy”; NIV “banish.”

[2:2]  ¹⁰⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:3]  ¹¹⁰ tn See the note on the expression “angelic messenger” in 1:9.