13:1 So Abram went up from Egypt into the Negev. 1 He took his wife and all his possessions with him, as well as Lot. 2 13:2 (Now Abram was very wealthy 3 in livestock, silver, and gold.) 4
13:3 And he journeyed from place to place 5 from the Negev as far as Bethel. 6 He returned 7 to the place where he had pitched his tent 8 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 9 and there Abram worshiped the Lord. 10
13:5 Now Lot, who was traveling 11 with Abram, also had 12 flocks, herds, and tents. 13:6 But the land could 13 not support them while they were living side by side. 14 Because their possessions were so great, they were not able to live 15 alongside one another. 13:7 So there were quarrels 16 between Abram’s herdsmen and Lot’s herdsmen. 17 (Now the Canaanites and the Perizzites were living in the land at that time.) 18
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 19 13:9 Is not the whole land before you? Separate yourself now from me. If you go 20 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 21 the whole region 22 of the Jordan. He noticed 23 that all of it was well-watered (before the Lord obliterated 24 Sodom and Gomorrah) 25 like the garden of the Lord, like the land of Egypt, 26 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 27 toward the east.
So the relatives separated from each other. 28 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 29 and pitched his tents next to Sodom. 13:13 (Now 30 the people 31 of Sodom were extremely wicked rebels against the Lord.) 32
13:14 After Lot had departed, the Lord said to Abram, 33 “Look 34 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 35 forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 36 13:17 Get up and 37 walk throughout 38 the land, 39 for I will give it to you.”
13:18 So Abram moved his tents and went to live 40 by the oaks 41 of Mamre in Hebron, and he built an altar to the Lord there.
9:15 Then he presented the people’s offering. He took the sin offering male goat which was for the people, slaughtered it, and performed a decontamination rite with it 46 like the first one. 47
1 tn Or “the South [country]” (also in v. 3).
2 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
3 tn Heb “heavy.”
4 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
5 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
6 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
7 tn The words “he returned” are supplied in the translation for stylistic reasons.
8 tn Heb “where his tent had been.”
9 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
10 tn Heb “he called in the name of the
11 tn Heb “was going.”
12 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
13 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
14 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
15 tn The same infinitive occurs here, serving as the object of the verb.
16 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
17 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
18 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
19 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
20 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
21 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
22 tn Or “plain”; Heb “circle.”
23 tn The words “he noticed” are supplied in the translation for stylistic reasons.
24 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
25 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
26 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
27 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
28 tn Heb “a man from upon his brother.”
29 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
30 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
31 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
32 tn Heb “wicked and sinners against the
33 tn Heb “and the
34 tn Heb “lift up your eyes and see.”
35 tn Heb “for all the land which you see to you I will give it and to your descendants.”
36 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
37 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
38 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
39 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
40 tn Heb “he came and lived.”
41 tn Or “terebinths.”
42 sn The descendants of Elishah populated Cyprus.
43 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
44 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
45 tc Most of the MT
46 tn The expression “and performed a decontamination rite [with] it” reads literally in the MT, “and decontaminated [with] it.” The verb is the Piel of חטא (kht’, Qal = “to sin”), which means “to decontaminate, purify” (i.e., “to de-sin”; see the note on Lev 8:15).
47 sn The phrase “like the first one” at the end of the verse refers back to the sin offering for the priests described in vv. 8-11 above. The blood of the sin offering of the common people was applied to the burnt offering altar just like that of the priests.
48 tn Heb “And he shall take.”
49 tn Heb “he-goats of goats”; CEV “two goats, both of them males.”
50 tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.
51 tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the
52 tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the
53 tn Heb “which the lot has gone up on it for the
54 tn The LXX has “he shall stand it” (cf. v. 7).
55 tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”