17:1 When Abram was 99 years old, 1 the Lord appeared to him and said, 2 “I am the sovereign God. 3 Walk 4 before me 5 and be blameless. 6 17:2 Then I will confirm my covenant 7 between me and you, and I will give you a multitude of descendants.” 8
17:3 Abram bowed down with his face to the ground, 9 and God said to him, 10 17:4 “As for me, 11 this 12 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 13 Abram. Instead, your name will be Abraham 14 because I will make you 15 the father of a multitude of nations. 17:6 I will make you 16 extremely 17 fruitful. I will make nations of you, and kings will descend from you. 18 17:7 I will confirm 19 my covenant as a perpetual 20 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 21 17:8 I will give the whole land of Canaan – the land where you are now residing 22 – to you and your descendants after you as a permanent 23 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 24 the covenantal requirement 25 I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: 26 Every male among you must be circumcised. 27 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 28 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 29 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 30 whether born in your house or bought with money. The sign of my covenant 31 will be visible in your flesh as a permanent 32 reminder. 17:14 Any uncircumcised male 33 who has not been circumcised in the flesh of his foreskin will be cut off 34 from his people – he has failed to carry out my requirement.” 35
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 36 Sarah 37 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 38 Kings of countries 39 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 40 as he said to himself, 41 “Can 42 a son be born to a man who is a hundred years old? 43 Can Sarah 44 bear a child at the age of ninety?” 45 17:18 Abraham said to God, “O that 46 Ishmael might live before you!” 47
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 48 I will confirm my covenant with him as a perpetual 49 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 50 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 51 He will become the father of twelve princes; 52 I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 53
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 54 and circumcised them 55 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 56 when he was circumcised; 57 17:25 his son Ishmael was thirteen years old 58 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
18:1 The Lord appeared to Abraham 59 by the oaks 60 of Mamre while 61 he was sitting at the entrance 62 to his tent during the hottest time of the day. 18:2 Abraham 63 looked up 64 and saw 65 three men standing across 66 from him. When he saw them 67 he ran from the entrance of the tent to meet them and bowed low 68 to the ground. 69
18:3 He said, “My lord, 70 if I have found favor in your sight, do not pass by and leave your servant. 71 18:4 Let a little water be brought so that 72 you may all 73 wash your feet and rest under the tree. 18:5 And let me get 74 a bit of food 75 so that you may refresh yourselves 76 since you have passed by your servant’s home. After that you may be on your way.” 77 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 78 three measures 79 of fine flour, knead it, and make bread.” 80 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 81 who quickly prepared it. 82 18:8 Abraham 83 then took some curds and milk, along with the calf that had been prepared, and placed the food 84 before them. They ate while 85 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 86 in the tent.” 18:10 One of them 87 said, “I will surely return 88 to you when the season comes round again, 89 and your wife Sarah will have a son!” 90 (Now Sarah was listening at the entrance to the tent, not far behind him. 91 18:11 Abraham and Sarah were old and advancing in years; 92 Sarah had long since passed menopause.) 93 18:12 So Sarah laughed to herself, thinking, 94 “After I am worn out will I have pleasure, 95 especially when my husband is old too?” 96
18:13 The Lord said to Abraham, “Why 97 did Sarah laugh and say, ‘Will I really 98 have a child when I am old?’ 18:14 Is anything impossible 99 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 100 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 101
18:16 When the men got up to leave, 102 they looked out over 103 Sodom. (Now 104 Abraham was walking with them to see them on their way.) 105 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 106 18:18 After all, Abraham 107 will surely become 108 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 109 using his name. 18:19 I have chosen him 110 so that he may command his children and his household after him to keep 111 the way of the Lord by doing 112 what is right and just. Then the Lord will give 113 to Abraham what he promised 114 him.”
18:20 So the Lord said, “The outcry against 115 Sodom and Gomorrah is so great and their sin so blatant 116 18:21 that I must go down 117 and see if they are as wicked as the outcry suggests. 118 If not, 119 I want to know.”
18:22 The two men turned 120 and headed 121 toward Sodom, but Abraham was still standing before the Lord. 122 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 123 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 124 of the whole earth do what is right?” 125
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 126 (although I am but dust and ashes), 127 18:28 what if there are five less than the fifty godly people? Will you destroy 128 the whole city because five are lacking?” 129 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 130 spoke to him again, 131 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 132 said, “May the Lord not be angry 133 so that I may speak! 134 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 135 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 136 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 137 when he had finished speaking 138 to Abraham. Then Abraham returned home. 139
19:1 The two angels came to Sodom in the evening while 140 Lot was sitting in the city’s gateway. 141 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 142 and wash your feet. Then you can be on your way early in the morning.” 143 “No,” they replied, “we’ll spend the night in the town square.” 144
19:3 But he urged 145 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 146 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 147 19:5 They shouted to Lot, 148 “Where are the men who came to you tonight? Bring them out to us so we can have sex 149 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 150 19:8 Look, I have two daughters who have never had sexual relations with 151 a man. Let me bring them out to you, and you can do to them whatever you please. 152 Only don’t do anything to these men, for they have come under the protection 153 of my roof.” 154
19:9 “Out of our way!” 155 they cried, and “This man came to live here as a foreigner, 156 and now he dares to judge us! 157 We’ll do more harm 158 to you than to them!” They kept 159 pressing in on Lot until they were close enough 160 to break down the door.
19:10 So the men inside 161 reached out 162 and pulled Lot back into the house 163 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 164 with blindness. The men outside 165 wore themselves out trying to find the door. 19:12 Then the two visitors 166 said to Lot, “Who else do you have here? 167 Do you have 168 any sons-in-law, sons, daughters, or other relatives in the city? 169 Get them out of this 170 place 19:13 because we are about to destroy 171 it. The outcry against this place 172 is so great before the Lord that he 173 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 174 He said, “Quick, get out of this place because the Lord is about to destroy 175 the city!” But his sons-in-law thought he was ridiculing them. 176
19:15 At dawn 177 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 178 or else you will be destroyed when the city is judged!” 179 19:16 When Lot 180 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 181 They led them away and placed them 182 outside the city. 19:17 When they had brought them outside, they 183 said, “Run 184 for your lives! Don’t look 185 behind you or stop anywhere in the valley! 186 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 187 19:19 Your 188 servant has found favor with you, 189 and you have shown me great 190 kindness 191 by sparing 192 my life. But I am not able to escape to the mountains because 193 this disaster will overtake 194 me and I’ll die. 195 19:20 Look, this town 196 over here is close enough to escape to, and it’s just a little one. 197 Let me go there. 198 It’s just a little place, isn’t it? 199 Then I’ll survive.” 200
19:21 “Very well,” he replied, 201 “I will grant this request too 202 and will not overthrow 203 the town you mentioned. 19:22 Run there quickly, 204 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 205
19:23 The sun had just risen 206 over the land as Lot reached Zoar. 207 19:24 Then the Lord rained down 208 sulfur and fire 209 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 210 19:25 So he overthrew those cities and all that region, 211 including all the inhabitants of the cities and the vegetation that grew 212 from the ground. 19:26 But Lot’s 213 wife looked back longingly 214 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 215 to the place where he had stood before the Lord. 19:28 He looked out toward 216 Sodom and Gomorrah and all the land of that region. 217 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 218
19:29 So when God destroyed 219 the cities of the region, 220 God honored 221 Abraham’s request. He removed Lot 222 from the midst of the destruction when he destroyed 223 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 224 to the younger, “Our father is old, and there is no man anywhere nearby 225 to have sexual relations with us, 226 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 227 so we can have sexual relations 228 with him and preserve 229 our family line through our father.” 230
19:33 So that night they made their father drunk with wine, 231 and the older daughter 232 came and had sexual relations with her father. 233 But he was not aware that she had sexual relations with him and then got up. 234 19:34 So in the morning the older daughter 235 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 236 Then you go and have sexual relations with him so we can preserve our family line through our father.” 237 19:35 So they made their father drunk 238 that night as well, and the younger one came and had sexual relations with him. 239 But he was not aware that she had sexual relations with him and then got up. 240
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 241 gave birth to a son and named him Moab. 242 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 243 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 244 region and settled between Kadesh and Shur. While he lived as a temporary resident 245 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 246 to Abimelech in a dream at night and said to him, “You are as good as dead 247 because of the woman you have taken, for she is someone else’s wife.” 248
20:4 Now Abimelech had not gone near her. He said, “Lord, 249 would you really slaughter an innocent nation? 250 20:5 Did Abraham 251 not say to me, ‘She is my sister’? And she herself said, 252 ‘He is my brother.’ I have done this with a clear conscience 253 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 254 That is why I have kept you 255 from sinning against me and why 256 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 257 he is a prophet 258 and he will pray for you; thus you will live. 259 But if you don’t give her back, 260 know that you will surely die 261 along with all who belong to you.”
20:8 Early in the morning 262 Abimelech summoned 263 all his servants. When he told them about all these things, 264 they 265 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 266 You have done things to me that should not be done!” 267 20:10 Then Abimelech asked 268 Abraham, “What prompted you to do this thing?” 269
20:11 Abraham replied, “Because I thought, 270 ‘Surely no one fears God in this place. They will kill me because of 271 my wife.’ 20:12 What’s more, 272 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 273 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 274 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 275 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 276
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 277 to your ‘brother.’ 278 This is compensation for you so that you will stand vindicated before all who are with you.” 279
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 280 had caused infertility to strike every woman 281 in the household of Abimelech because he took 282 Sarah, Abraham’s wife.
21:1 The Lord visited 283 Sarah just as he had said he would and did 284 for Sarah what he had promised. 285 21:2 So Sarah became pregnant 286 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 287 21:4 When his son Isaac was eight days old, 288 Abraham circumcised him just as God had commanded him to do. 289 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 290
21:6 Sarah said, “God has made me laugh. 291 Everyone who hears about this 292 will laugh 293 with me.” 21:7 She went on to say, 294 “Who would 295 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 296 a great feast on the day that Isaac was weaned. 297 21:9 But Sarah noticed 298 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 299 21:10 So she said to Abraham, “Banish 300 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 301 21:12 But God said to Abraham, “Do not be upset 302 about the boy or your slave wife. Do 303 all that Sarah is telling 304 you because through Isaac your descendants will be counted. 305 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 306 some food 307 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 308 and sent her away. So she went wandering 309 aimlessly through the wilderness 310 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 311 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 312 away; for she thought, 313 “I refuse to watch the child die.” 314 So she sat across from him and wept uncontrollably. 315
21:17 But God heard the boy’s voice. 316 The angel of God called to Hagar from heaven and asked her, “What is the matter, 317 Hagar? Don’t be afraid, for God has heard 318 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 319 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 320 His mother found a wife for him from the land of Egypt. 321
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 322 in all that you do. 21:23 Now swear to me right here in God’s name 323 that you will not deceive me, my children, or my descendants. 324 Show me, and the land 325 where you are staying, 326 the same loyalty 327 that I have shown you.” 328
21:24 Abraham said, “I swear to do this.” 329 21:25 But Abraham lodged a complaint 330 against Abimelech concerning a well 331 that Abimelech’s servants had seized. 332 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 333 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 334 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 335 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 336 that I dug this well.” 337 21:31 That is why he named that place 338 Beer Sheba, 339 because the two of them swore 340 an oath there.
21:32 So they made a treaty 341 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 342 to the land of the Philistines. 343 21:33 Abraham 344 planted a tamarisk tree 345 in Beer Sheba. There he worshiped the Lord, 346 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 347
22:1 Some time after these things God tested 348 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 349 replied. 22:2 God 350 said, “Take your son – your only son, whom you love, Isaac 351 – and go to the land of Moriah! 352 Offer him up there as a burnt offering 353 on one of the mountains which I will indicate to 354 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 355 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 356 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 357 the place in the distance. 22:5 So he 358 said to his servants, “You two stay 359 here with the donkey while 360 the boy and I go up there. We will worship 361 and then return to you.” 362
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 363 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 364 “My father?” “What is it, 365 my son?” he replied. “Here is the fire and the wood,” Isaac said, 366 “but where is the lamb for the burnt offering?” 22:8 “God will provide 367 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 368 and arranged the wood on it. Next he tied up 369 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 370 his son. 22:11 But the Lord’s angel 371 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 372 the angel said. 373 “Do not do anything to him, for now I know 374 that you fear 375 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 376 and saw 377 behind him 378 a ram caught in the bushes by its horns. So he 379 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 380 It is said to this day, 381 “In the mountain of the Lord provision will be made.” 382
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 383 decrees the Lord, 384 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 385 and I will greatly multiply 386 your descendants 387 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 388 of the strongholds 389 of their enemies. 22:18 Because you have obeyed me, 390 all the nations of the earth will pronounce blessings on one another 391 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 392 for Beer Sheba where Abraham stayed. 393
22:20 After these things Abraham was told, “Milcah 394 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 395 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 396 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
23:1 Sarah lived 127 years. 397 23:2 Then she 398 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 399
23:3 Then Abraham got up from mourning his dead wife 400 and said to the sons of Heth, 401 23:4 “I am a temporary settler 402 among you. Grant 403 me ownership 404 of a burial site among you so that I may 405 bury my dead.” 406
23:5 The sons of Heth answered Abraham, 407 23:6 “Listen, sir, 408 you are a mighty prince 409 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 410 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 411 the sons of Heth. 23:8 Then he said to them, “If you agree 412 that I may bury my dead, 413 then hear me out. 414 Ask 415 Ephron the son of Zohar 23:9 if he will sell 416 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 417 for the full price, 418 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 419 replied to Abraham in the hearing 420 of the sons of Heth – before all who entered the gate 421 of his city – 23:11 “No, my lord! Hear me out. I sell 422 you both the field and the cave that is in it. 423 In the presence of my people 424 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 425 to you the price 426 of the field. Take it from me so that I may 427 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 428 400 pieces of silver, 429 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 430 and weighed 431 out for him 432 the price 433 that Ephron had quoted 434 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 435
23:17 So Abraham secured 436 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, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 437
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 438 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 439 and the Lord had blessed him 440 in everything. 24:2 Abraham said to his servant, the senior one 441 in his household who was in charge of everything he had, “Put your hand under my thigh 442 24:3 so that I may make you solemnly promise 443 by the Lord, the God of heaven and the God of the earth: You must not acquire 444 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 445 to find 446 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 447 to this land? Must I then 448 take your son back to the land from which you came?”
24:6 “Be careful 449 never to take my son back there!” Abraham told him. 450 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 451 promised me with a solemn oath, 452 ‘To your descendants I will give this land.’ He will send his angel 453 before you so that you may find 454 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 455 you will be free 456 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 457
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 458 He journeyed 459 to the region of Aram Naharaim 460 and the city of Nahor. 24:11 He made the camels kneel down by the well 461 outside the city. It was evening, 462 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 463 Be faithful 464 to my master Abraham. 24:13 Here I am, standing by the spring, 465 and the daughters of the people 466 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 467 In this way I will know that you have been faithful to my master.” 468
24:15 Before he had finished praying, there came Rebekah 469 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 470 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 471 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 472 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 473 her jug to her hands, she gave him a drink. 24:19 When she had done so, 474 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 475 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 476 if the Lord had made his journey successful 477 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 478 and two gold bracelets weighing ten shekels 479 and gave them to her. 480 24:23 “Whose daughter are you?” he asked. 481 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 482 24:25 We have plenty of straw and feed,” she added, 483 “and room for you 484 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 485 for my master! The Lord has led me 486 to the house 487 of my master’s relatives!” 488
24:28 The young woman ran and told her mother’s household all about 489 these things. 24:29 (Now Rebekah had a brother named Laban.) 490 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 491 and heard his sister Rebekah say, 492 “This is what the man said to me,” he went out to meet the man. There he was, standing 493 by the camels near the spring. 24:31 Laban said to him, 494 “Come, you who are blessed by the Lord! 495 Why are you standing out here when I have prepared 496 the house and a place for the camels?”
24:32 So Abraham’s servant 497 went to the house and unloaded 498 the camels. Straw and feed were given 499 to the camels, and water was provided so that he and the men who were with him could wash their feet. 500 24:33 When food was served, 501 he said, “I will not eat until I have said what I want to say.” 502 “Tell us,” Laban said. 503
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 504 The Lord 505 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 506 when she was old, 507 and my master 508 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 509 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 510 with me?’ 511 24:40 He answered, ‘The Lord, before whom I have walked, 512 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 513 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 514 may events unfold as follows: 515 24:43 Here I am, standing by the spring. 516 When 517 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 518 along came Rebekah 519 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 520 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 521 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 522
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 523 Our wishes are of no concern. 524 24:51 Rebekah stands here before you. Take her and go so that she may become 525 the wife of your master’s son, just as the Lord has decided.” 526
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 527 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 528
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 529 24:55 But Rebekah’s 530 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 531 has granted me success on my journey. Let me leave now so I may return 532 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 533 24:58 So they called Rebekah and asked her, “Do you want 534 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 535
“Our sister, may you become the mother 536 of thousands of ten thousands!
May your descendants possess the strongholds 537 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 538 the man. So Abraham’s servant 539 took Rebekah and left.
24:62 Now 540 Isaac came from 541 Beer Lahai Roi, 542 for 543 he was living in the Negev. 544 24:63 He 545 went out to relax 546 in the field in the early evening. 547 Then he looked up 548 and saw that 549 there were camels approaching. 24:64 Rebekah looked up 550 and saw Isaac. She got down from her camel 24:65 and asked 551 Abraham’s servant, 552 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 553 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 554 into his mother Sarah’s tent. He took her 555 as his wife and loved her. 556 So Isaac was comforted after his mother’s death. 557
25:1 Abraham had taken 558 another 559 wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. 560 The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 561 of Keturah.
25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines 562 and sent them off to the east, away from his son Isaac. 563
25:7 Abraham lived a total of 564 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 565 He joined his ancestors. 566 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 567 near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. 568 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 569 his son Isaac. Isaac lived near Beer Lahai Roi. 570
25:12 This is the account of Abraham’s son Ishmael, 571 whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
25:13 These are the names of Ishmael’s sons, by their names according to their records: 572 Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes 573 according to their clans.
25:17 Ishmael lived a total of 574 137 years. He breathed his last and died; then he joined his ancestors. 575 25:18 His descendants 576 settled from Havilah to Shur, which runs next 577 to Egypt all the way 578 to Asshur. 579 They settled 580 away from all their relatives. 581
25:19 This is the account of Isaac, 582 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 583 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 584
25:21 Isaac prayed to 585 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 586 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 587 So she asked the Lord, 588 25:23 and the Lord said to her,
“Two nations 589 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 590 there were 591 twins in her womb. 25:25 The first came out reddish 592 all over, 593 like a hairy 594 garment, so they named him Esau. 595 25:26 When his brother came out with 596 his hand clutching Esau’s heel, they named him Jacob. 597 Isaac was sixty years old 598 when they were born.
25:27 When the boys grew up, Esau became a skilled 599 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 600 25:28 Isaac loved Esau because he had a taste for fresh game, 601 but Rebekah loved 602 Jacob.
25:29 Now Jacob cooked some stew, 603 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 604 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 605 Edom.) 606
25:31 But Jacob replied, “First 607 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 608 25:33 But Jacob said, “Swear an oath to me now.” 609 So Esau 610 swore an oath to him and sold his birthright 611 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 612 So Esau despised his birthright. 613
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 614 in the days of Abraham. 615 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 616 settle down in the land that I will point out to you. 617 26:3 Stay 618 in this land. Then I will be with you and will bless you, 619 for I will give all these lands to you and to your descendants, 620 and I will fulfill 621 the solemn promise I made 622 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 623 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 624 26:5 All this will come to pass 625 because Abraham obeyed me 626 and kept my charge, my commandments, my statutes, and my laws.” 627 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 628 He was afraid to say, “She is my wife,” for he thought to himself, 629 “The men of this place will kill me to get 630 Rebekah because she is very beautiful.”
26:8 After Isaac 631 had been there a long time, 632 Abimelech king of the Philistines happened to look out a window and observed 633 Isaac caressing 634 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 635 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 636
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 637 One of the men 638 might easily have had sexual relations with 639 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 640 this man or his wife will surely be put to death.” 641
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 642 because the Lord blessed him. 643 26:13 The man became wealthy. 644 His influence continued to grow 645 until he became very prominent. 26:14 He had 646 so many sheep 647 and cattle 648 and such a great household of servants that the Philistines became jealous 649 of him. 26:15 So the Philistines took dirt and filled up 650 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 651 for you have become much more powerful 652 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 653 26:18 Isaac reopened 654 the wells that had been dug 655 back in the days of his father Abraham, for the Philistines had stopped them up 656 after Abraham died. Isaac 657 gave these wells 658 the same names his father had given them. 659
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 660 water there, 26:20 the herdsmen of Gerar quarreled 661 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 662 named the well 663 Esek 664 because they argued with him about it. 665 26:21 His servants 666 dug another well, but they quarreled over it too, so Isaac named it 667 Sitnah. 668 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 669 named it 670 Rehoboth, 671 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 672 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 673 the Lord. He pitched his tent there, and his servants dug a well. 674
26:26 Now Abimelech had come 675 to him from Gerar along with 676 Ahuzzah his friend 677 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 678 and sent me away from you.” 26:28 They replied, “We could plainly see 679 that the Lord is with you. So we decided there should be 680 a pact between us 681 – between us 682 and you. Allow us to make 683 a treaty with you 26:29 so that 684 you will not do us any harm, just as we have not harmed 685 you, but have always treated you well 686 before sending you away 687 in peace. Now you are blessed by the Lord.” 688
26:30 So Isaac 689 held a feast for them and they celebrated. 690 26:31 Early in the morning the men made a treaty with each other. 691 Isaac sent them off; they separated on good terms. 692
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 693 26:33 So he named it Shibah; 694 that is why the name of the city has been Beer Sheba 695 to this day.
26:34 When 696 Esau was forty years old, 697 he married 698 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 699
27:1 When 700 Isaac was old and his eyes were so weak that he was almost blind, 701 he called his older 702 son Esau and said to him, “My son!” “Here I am!” Esau 703 replied. 27:2 Isaac 704 said, “Since 705 I am so old, I could die at any time. 706 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 707 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 708 I will eat it so that I may bless you 709 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 710 When Esau went out to the open fields to hunt down some wild game and bring it back, 711 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 712 it and bless you 713 in the presence of the Lord 714 before I die.’ 27:8 Now then, my son, do 715 exactly what I tell you! 716 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 717 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 718 it to your father. Thus he will eat it 719 and 720 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 721 27:12 My father may touch me! Then he’ll think I’m mocking him 722 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 723 my son! Just obey me! 724 Go and get them for me!”
27:14 So he went and got the goats 725 and brought them to his mother. She 726 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 727 on his hands 728 and the smooth part of his neck. 27:17 Then she handed 729 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 730 replied, “Here I am. Which are you, my son?” 731 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 732 and eat some of my wild game so that you can bless me.” 733 27:20 But Isaac asked his son, “How in the world 734 did you find it so quickly, 735 my son?” “Because the Lord your God brought it to me,” 736 he replied. 737 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 738 my son, and know for certain if you really are my son Esau.” 739 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 740 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 741 replied. 27:25 Isaac 742 said, “Bring some of the wild game for me to eat, my son. 743 Then I will bless you.” 744 So Jacob 745 brought it to him, and he ate it. He also brought him wine, and Isaac 746 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 747 went over and kissed him. When Isaac caught the scent 748 of his clothing, he blessed him, saying,
“Yes, 749 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 750
and the richness 751 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 752 lord 753 over your brothers,
and the sons of your mother will bow down to you. 754
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 755 his father’s 756 presence, when his brother Esau returned from the hunt. 757 27:31 He also prepared some tasty food and brought it to his father. Esau 758 said to him, “My father, get up 759 and eat some of your son’s wild game. Then you can bless me.” 760 27:32 His father Isaac asked, 761 “Who are you?” “I am your firstborn son,” 762 he replied, “Esau!” 27:33 Isaac began to shake violently 763 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 764 He will indeed be blessed!”
27:34 When Esau heard 765 his father’s words, he wailed loudly and bitterly. 766 He said to his father, “Bless me too, my father!” 27:35 But Isaac 767 replied, “Your brother came in here deceitfully and took away 768 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 769 He has tripped me up 770 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 771 Then Esau wept loudly. 772
27:39 So his father Isaac said to him,
“Indeed, 773 your home will be
away from the richness 774 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 775
27:41 So Esau hated 776 Jacob because of the blessing his father had given to his brother. 777 Esau said privately, 778 “The time 779 of mourning for my father is near; then I will kill 780 my brother Jacob!”
27:42 When Rebekah heard what her older son Esau had said, 781 she quickly summoned 782 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 783 27:43 Now then, my son, do what I say. 784 Run away immediately 785 to my brother Laban in Haran. 27:44 Live with him for a little while 786 until your brother’s rage subsides. 27:45 Stay there 787 until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. 788 Why should I lose both of you in one day?” 789
27:46 Then Rebekah said to Isaac, “I am deeply depressed 790 because of these daughters of Heth. 791 If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 792
28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 793 28:2 Leave immediately 794 for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God 795 bless you! May he make you fruitful and give you a multitude of descendants! 796 Then you will become 797 a large nation. 798 28:4 May he give you and your descendants the blessing he gave to Abraham 799 so that you may possess the land 800 God gave to Abraham, the land where you have been living as a temporary resident.” 801 28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.
28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. 802 As he blessed him, 803 Isaac commanded him, “You must not marry a Canaanite woman.” 804 28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized 805 that the Canaanite women 806 were displeasing to 807 his father Isaac. 28:9 So Esau went to Ishmael and married 808 Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place 809 where he decided to camp because the sun had gone down. 810 He took one of the stones 811 and placed it near his head. 812 Then he fell asleep 813 in that place 28:12 and had a dream. 814 He saw 815 a stairway 816 erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. 817 I will give you and your descendants the ground 818 you are lying on. 28:14 Your descendants will be like the dust of the earth, 819 and you will spread out 820 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 821 using your name and that of your descendants. 822 28:15 I am with you! 823 I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”
28:16 Then Jacob woke up 824 and thought, 825 “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”
28:18 Early 826 in the morning Jacob 827 took the stone he had placed near his head 828 and set it up as a sacred stone. 829 Then he poured oil on top of it. 28:19 He called that place Bethel, 830 although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food 831 to eat and clothing to wear, 28:21 and I return safely to my father’s home, 832 then the Lord will become my God. 28:22 Then this stone 833 that I have set up as a sacred stone will be the house of God, and I will surely 834 give you back a tenth of everything you give me.” 835
29:1 So Jacob moved on 836 and came to the land of the eastern people. 837 29:2 He saw 838 in the field a well with 839 three flocks of sheep lying beside it, because the flocks were watered from that well. Now 840 a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds 841 would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.
29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson 842 of Nahor?” “We know him,” 843 they said. 29:6 “Is he well?” 844 Jacob asked. They replied, “He is well. 845 Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob 846 said, “Since it is still the middle of the day, 847 it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” 848 29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water 849 the sheep.”
29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 850 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, 851 and the sheep of his uncle Laban, he 852 went over 853 and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. 854 29:11 Then Jacob kissed Rachel and began to weep loudly. 855 29:12 When Jacob explained 856 to Rachel that he was a relative of her father 857 and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob 858 told Laban how he was related to him. 859 29:14 Then Laban said to him, “You are indeed my own flesh and blood.” 860 So Jacob 861 stayed with him for a month. 862
29:15 Then Laban said to Jacob, “Should you work 863 for me for nothing because you are my relative? 864 Tell me what your wages should be.” 29:16 (Now Laban had two daughters; 865 the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, 866 but Rachel had a lovely figure and beautiful appearance.) 867 29:18 Since Jacob had fallen in love with 868 Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. 869 Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. 870 But they seemed like only a few days to him 871 because his love for her was so great. 872
29:21 Finally Jacob said 873 to Laban, “Give me my wife, for my time of service is up. 874 I want to have marital relations with her.” 875 29:22 So Laban invited all the people 876 of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah 877 to Jacob, 878 and Jacob 879 had marital relations with her. 880 29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 881
29:25 In the morning Jacob discovered it was Leah! 882 So Jacob 883 said to Laban, “What in the world have you done to me! 884 Didn’t I work for you in exchange for Rachel? Why have you tricked 885 me?” 29:26 “It is not our custom here,” 886 Laban replied, “to give the younger daughter in marriage 887 before the firstborn. 29:27 Complete my older daughter’s bridal week. 888 Then we will give you the younger one 889 too, in exchange for seven more years of work.” 890
29:28 Jacob did as Laban said. 891 When Jacob 892 completed Leah’s bridal week, 893 Laban gave him his daughter Rachel to be his wife. 894 29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 895 29:30 Jacob 896 had marital relations 897 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 898 for seven more years. 899
29:31 When the Lord saw that Leah was unloved, 900 he enabled her to become pregnant 901 while Rachel remained childless. 29:32 So Leah became pregnant 902 and gave birth to a son. She named him Reuben, 903 for she said, “The Lord has looked with pity on my oppressed condition. 904 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 905 he gave me this one too.” So she named him Simeon. 906
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 907 because I have given birth to three sons for him.” That is why he was named Levi. 908
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 909 Then she stopped having children.
30:1 When Rachel saw that she could not give Jacob children, she 910 became jealous of her sister. She said to Jacob, “Give me children 911 or I’ll die!” 30:2 Jacob became furious 912 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 913 30:3 She replied, “Here is my servant Bilhah! Have sexual relations with 914 her so that she can bear 915 children 916 for me 917 and I can have a family through her.” 918
30:4 So Rachel 919 gave him her servant Bilhah as a wife, and Jacob had marital relations with 920 her. 30:5 Bilhah became pregnant 921 and gave Jacob a son. 922 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 923 and given me a son.” That is why 924 she named him Dan. 925
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 926 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 927 So she named him Naphtali. 928
30:9 When Leah saw that she had stopped having children, she gave 929 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 930 30:11 Leah said, “How fortunate!” 931 So she named him Gad. 932
30:12 Then Leah’s servant Zilpah gave Jacob another son. 933 30:13 Leah said, “How happy I am, 934 for women 935 will call me happy!” So she named him Asher. 936
30:14 At the time 937 of the wheat harvest Reuben went out and found some mandrake plants 938 in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 939 “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 940 Rachel said, “he may sleep 941 with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 942 with me because I have paid for your services 943 with my son’s mandrakes.” So he had marital relations 944 with her that night. 30:17 God paid attention 945 to Leah; she became pregnant 946 and gave Jacob a son for the fifth time. 947 30:18 Then Leah said, “God has granted me a reward 948 because I gave my servant to my husband as a wife.” 949 So she named him Issachar. 950
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 951 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 952
30:21 After that she gave birth to a daughter and named her Dinah.
30:22 Then God took note of 953 Rachel. He paid attention to her and enabled her to become pregnant. 954 30:23 She became pregnant 955 and gave birth to a son. Then she said, “God has taken away my shame.” 956 30:24 She named him Joseph, 957 saying, “May the Lord give me yet another son.”
30:25 After Rachel had given birth 958 to Joseph, Jacob said to Laban, “Send 959 me on my way so that I can go 960 home to my own country. 961 30:26 Let me take my wives and my children whom I have acquired by working for you. 962 Then I’ll depart, 963 because you know how hard I’ve worked for you.” 964
30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 965 for I have learned by divination 966 that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” 967
30:29 “You know how I have worked for you,” Jacob replied, 968 “and how well your livestock have fared under my care. 969 30:30 Indeed, 970 you had little before I arrived, 971 but now your possessions have increased many times over. 972 The Lord has blessed you wherever I worked. 973 But now, how long must it be before I do something for my own family too?” 974
30:31 So Laban asked, 975 “What should I give you?” “You don’t need to give me a thing,” 976 Jacob replied, 977 “but if you agree to this one condition, 978 I will continue to care for 979 your flocks and protect them: 30:32 Let me walk among 980 all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, 981 and the spotted or speckled goats. 982 These animals will be my wages. 983 30:33 My integrity will testify for me 984 later on. 985 When you come to verify that I’ve taken only the wages we agreed on, 986 if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” 987 30:34 “Agreed!” said Laban, “It will be as you say.” 988
30:35 So that day Laban 989 removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care 990 of his sons. 30:36 Then he separated them from Jacob by a three-day journey, 991 while 992 Jacob was taking care of the rest of Laban’s flocks.
30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. 993 30:39 When the sheep mated 994 in front of the branches, they 995 gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face 996 the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, 997 Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. 998 So the weaker animals ended up belonging to Laban 999 and the stronger animals to Jacob. 30:43 In this way Jacob 1000 became extremely prosperous. He owned 1001 large flocks, male and female servants, camels, and donkeys.
31:1 Jacob heard that Laban’s sons were complaining, 1002 “Jacob has taken everything that belonged to our father! He has gotten rich 1003 at our father’s expense!” 1004 31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. 1005
31:3 The Lord said to Jacob, “Return to the land of your fathers 1006 and to your relatives. I will be with you.” 1007 31:4 So Jacob sent a message for Rachel and Leah 1008 to come to the field 1009 where his flocks were. 1010 31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, 1011 but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, 1012 31:7 but your father has humiliated 1013 me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, 1014 ‘The speckled animals 1015 will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.
31:10 “Once 1016 during breeding season I saw 1017 in a dream that the male goats mating with 1018 the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe 1019 that all the male goats mating with 1020 the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, 1021 where you anointed 1022 the sacred stone and made a vow to me. 1023 Now leave this land immediately 1024 and return to your native land.’”
31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance 1025 in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted 1026 the money paid for us! 1027 31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”
31:17 So Jacob immediately put his children and his wives on the camels. 1028 31:18 He took 1029 away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 1030
31:19 While Laban had gone to shear his sheep, 1031 Rachel stole the household idols 1032 that belonged to her father. 31:20 Jacob also deceived 1033 Laban the Aramean by not telling him that he was leaving. 1034 31:21 He left 1035 with all he owned. He quickly crossed 1036 the Euphrates River 1037 and headed for 1038 the hill country of Gilead.
31:22 Three days later Laban discovered Jacob had left. 1039 31:23 So he took his relatives 1040 with him and pursued Jacob 1041 for seven days. 1042 He caught up with 1043 him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, 1044 “Be careful 1045 that you neither bless nor curse Jacob.” 1046
31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 1047 31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me 1048 and carried away my daughters as if they were captives of war! 1049 31:27 Why did you run away secretly 1050 and deceive me? 1051 Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 1052 31:28 You didn’t even allow me to kiss my daughters and my grandchildren 1053 good-bye. You have acted foolishly! 31:29 I have 1054 the power to do you harm, but the God of your father told me last night, ‘Be careful 1055 that you neither bless nor curse Jacob.’ 1056 31:30 Now I understand that 1057 you have gone away 1058 because you longed desperately 1059 for your father’s house. Yet why did you steal my gods?” 1060
31:31 “I left secretly because I was afraid!” 1061 Jacob replied to Laban. “I thought 1062 you might take your daughters away from me by force. 1063 31:32 Whoever has taken your gods will be put to death! 1064 In the presence of our relatives 1065 identify whatever is yours and take it.” 1066 (Now Jacob did not know that Rachel had stolen them.) 1067
31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. 1068 Then he left Leah’s tent and entered Rachel’s. 1069 31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle 1070 and sat on them.) 1071 Laban searched the whole tent, but did not find them. 1072 31:35 Rachel 1073 said to her father, “Don’t be angry, 1074 my lord. I cannot stand up 1075 in your presence because I am having my period.” 1076 So he searched thoroughly, 1077 but did not find the idols.
31:36 Jacob became angry 1078 and argued with Laban. “What did I do wrong?” he demanded of Laban. 1079 “What sin of mine prompted you to chase after me in hot pursuit? 1080 31:37 When you searched through all my goods, did you find anything that belonged to you? 1081 Set it here before my relatives and yours, 1082 and let them settle the dispute between the two of us! 1083
31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. 1084 You always made me pay for every missing animal, 1085 whether it was taken by day or at night. 31:40 I was consumed by scorching heat 1086 during the day and by piercing cold 1087 at night, and I went without sleep. 1088 31:41 This was my lot 1089 for twenty years in your house: I worked like a slave 1090 for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father – the God of Abraham, the one whom Isaac fears 1091 – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, 1092 and he rebuked you last night.”
31:43 Laban replied 1093 to Jacob, “These women 1094 are my daughters, these children are my grandchildren, 1095 and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today 1096 or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, 1097 you and I, and it will be 1098 proof that we have made peace.” 1099
31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he 1100 said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 1101 They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, 1102 but Jacob called it Galeed. 1103
31:48 Laban said, “This pile of stones is a witness of our agreement 1104 today.” That is why it was called Galeed. 31:49 It was also called Mizpah 1105 because he said, “May the Lord watch 1106 between us 1107 when we are out of sight of one another. 1108 31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 1109 that God is witness to your actions.” 1110
31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 1111 31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 1112 31:53 May the God of Abraham and the god of Nahor, 1113 the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 1114 31:54 Then Jacob offered a sacrifice 1115 on the mountain and invited his relatives to eat the meal. 1116 They ate the meal and spent the night on the mountain.
31:55 (32:1) 1117 Early in the morning Laban kissed 1118 his grandchildren 1119 and his daughters goodbye and blessed them. Then Laban left and returned home. 1120
32:1 So Jacob went on his way and the angels of God 1121 met him. 32:2 When Jacob saw them, he exclaimed, 1122 “This is the camp of God!” So he named that place Mahanaim. 1123
32:3 Jacob sent messengers on ahead 1124 to his brother Esau in the land of Seir, the region 1125 of Edom. 32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant 1126 Jacob says: I have been staying with Laban until now. 32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent 1127 this message 1128 to inform my lord, so that I may find favor in your sight.’”
32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.” 32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” 1129 he thought, 1130 “then the other camp will be able to escape.” 1131
32:9 Then Jacob prayed, 1132 “O God of my father Abraham, God of my father Isaac, O Lord, you said 1133 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 1134 32:10 I am not worthy of all the faithful love 1135 you have shown 1136 your servant. With only my walking stick 1137 I crossed the Jordan, 1138 but now I have become two camps. 32:11 Rescue me, 1139 I pray, from the hand 1140 of my brother Esau, 1141 for I am afraid he will come 1142 and attack me, as well as the mothers with their children. 1143 32:12 But you 1144 said, ‘I will certainly make you prosper 1145 and will make 1146 your descendants like the sand on the seashore, too numerous to count.’” 1147
32:13 Jacob 1148 stayed there that night. Then he sent 1149 as a gift 1150 to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to 1151 his servants, who divided them into herds. 1152 He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, 1153 “When my brother Esau meets you and asks, ‘To whom do you belong? 1154 Where are you going? Whose herds are you driving?’ 1155 32:18 then you must say, 1156 ‘They belong 1157 to your servant Jacob. 1158 They have been sent as a gift to my lord Esau. 1159 In fact Jacob himself is behind us.’” 1160
32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. 1161 32:20 You must also say, ‘In fact your servant Jacob is behind us.’” 1162 Jacob thought, 1163 “I will first appease him 1164 by sending a gift ahead of me. 1165 After that I will meet him. 1166 Perhaps he will accept me.” 1167 32:21 So the gifts were sent on ahead of him 1168 while he spent that night in the camp. 1169
32:22 During the night Jacob quickly took 1170 his two wives, his two female servants, and his eleven sons 1171 and crossed the ford of the Jabbok. 1172 32:23 He took them and sent them across the stream along with all his possessions. 1173 32:24 So Jacob was left alone. Then a man 1174 wrestled 1175 with him until daybreak. 1176 32:25 When the man 1177 saw that he could not defeat Jacob, 1178 he struck 1179 the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.
32:26 Then the man 1180 said, “Let me go, for the dawn is breaking.” 1181 “I will not let you go,” Jacob replied, 1182 “unless you bless me.” 1183 32:27 The man asked him, 1184 “What is your name?” 1185 He answered, “Jacob.” 32:28 “No longer will your name be Jacob,” the man told him, 1186 “but Israel, 1187 because you have fought 1188 with God and with men and have prevailed.”
32:29 Then Jacob asked, “Please tell me your name.” 1189 “Why 1190 do you ask my name?” the man replied. 1191 Then he blessed 1192 Jacob 1193 there. 32:30 So Jacob named the place Peniel, 1194 explaining, 1195 “Certainly 1196 I have seen God face to face 1197 and have survived.” 1198
32:31 The sun rose 1199 over him as he crossed over Penuel, 1200 but 1201 he was limping because of his hip. 32:32 That is why to this day 1202 the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck 1203 the socket of Jacob’s hip near the attached sinew.
23:1 Sarah lived 127 years. 1204
23:1 Sarah lived 127 years. 1205
39:1 Now Joseph had been brought down to Egypt. 1206 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 1207 purchased him from 1208 the Ishmaelites who had brought him there.
39:1 Now Joseph had been brought down to Egypt. 1209 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 1210 purchased him from 1211 the Ishmaelites who had brought him there.
4:1 Now, Israel, pay attention to the statutes and ordinances 1212 I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, 1213 is giving you.
12:32 (13:1) 1214 You 1215 must be careful to do everything I am commanding you. Do not add to it or subtract from it! 1216
28:1 Now after the Sabbath, at dawn on the first day of the week, Mary Magdalene and the other Mary went to look at the tomb.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
1 tn Heb “the son of ninety-nine years.”
2 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
3 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
4 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
5 tn Or “in my presence.”
6 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
7 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
8 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
9 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
10 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
11 tn Heb “I.”
12 tn Heb “is” (הִנֵּה, hinneh).
13 tn Heb “will your name be called.”
14 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
15 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
16 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
17 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
18 tn Heb “and I will make you into nations, and kings will come out from you.”
19 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
20 tn Or “as an eternal.”
21 tn Heb “to be to you for God and to your descendants after you.”
22 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
23 tn Or “as an eternal.”
24 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
25 tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
26 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
27 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
28 tn Or “sign.”
29 tn Heb “the son of eight days.”
30 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
31 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
32 tn Or “an eternal.”
33 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
34 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
35 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
36 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
37 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
38 tn Heb “she will become nations.”
39 tn Heb “peoples.”
40 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
41 tn Heb “And he fell on his face and laughed and said in his heart.”
42 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
43 tn Heb “to the son of a hundred years.”
44 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
45 tn Heb “the daughter of ninety years.”
46 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
47 tn Or “live with your blessing.”
48 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
49 tn Or “as an eternal.”
50 sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.
51 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
52 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.
53 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
54 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
55 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
56 tn Heb “the son of ninety-nine years.”
57 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
58 tn Heb “the son of thirteen years.”
59 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
60 tn Or “terebinths.”
61 tn The disjunctive clause here is circumstantial to the main clause.
62 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
63 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
64 tn Heb “lifted up his eyes.”
65 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
66 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
67 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
68 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
69 sn The reader knows this is a theophany. The three visitors are probably the
70 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
71 tn Heb “do not pass by from upon your servant.”
72 tn The imperative after the jussive indicates purpose here.
73 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
74 tn The Qal cohortative here probably has the nuance of polite request.
75 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
76 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
77 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
78 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
79 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
80 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
81 tn Heb “the young man.”
82 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
83 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
84 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
85 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
86 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
87 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
88 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
89 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
90 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
91 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
92 tn Heb “days.”
93 tn Heb “it had ceased to be for Sarah [after] a way like women.”
94 tn Heb “saying.”
95 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
96 tn The word “too” has been added in the translation for stylistic reasons.
97 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
98 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
99 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
100 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
101 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
102 tn Heb “And the men arose from there.”
103 tn Heb “toward the face of.”
104 tn The disjunctive parenthetical clause sets the stage for the following speech.
105 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
106 tn The active participle here refers to an action that is imminent.
107 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
108 tn The infinitive absolute lends emphasis to the finite verb that follows.
109 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
110 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
111 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
112 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
113 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
114 tn Heb “spoke to.”
115 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
116 tn Heb “heavy.”
117 tn The cohortative indicates the
118 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
119 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
120 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
121 tn Heb “went.”
122 tc An ancient Hebrew scribal tradition reads “but the
123 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
124 tn Or “ruler.”
125 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
126 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
127 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
128 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
129 tn Heb “because of five.”
130 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
131 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
132 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
133 tn Heb “let it not be hot to the
134 tn After the jussive, the cohortative indicates purpose/result.
135 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
136 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
137 tn Heb “And the
138 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
139 tn Heb “to his place.”
140 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
141 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
142 tn The imperatives have the force of invitation.
143 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
144 sn The town square refers to the wide street area at the gate complex of the city.
145 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
146 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
147 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
148 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
149 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
150 tn Heb “may my brothers not act wickedly.”
151 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
152 tn Heb “according to what is good in your eyes.”
153 tn Heb “shadow.”
154 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
155 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
156 tn Heb “to live as a resident alien.”
157 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
158 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
159 tn Heb “and they pressed against the man, against Lot, exceedingly.”
160 tn Heb “and they drew near.”
161 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
162 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
163 tn Heb “to them into the house.”
164 tn Heb “from the least to the greatest.”
165 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
166 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
167 tn Heb “Yet who [is there] to you here?”
168 tn The words “Do you have” are supplied in the translation for stylistic reasons.
169 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
170 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
171 tn The Hebrew participle expresses an imminent action here.
172 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
173 tn Heb “the
174 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
175 tn The Hebrew active participle expresses an imminent action.
176 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
177 tn Heb “When dawn came up.”
178 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
179 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
180 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
181 tn Heb “in the compassion of the
182 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
183 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
184 tn Heb “escape.”
185 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
186 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
187 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
188 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
189 tn Heb “in your eyes.”
190 tn Heb “you made great your kindness.”
191 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
192 tn The infinitive construct explains how God has shown Lot kindness.
193 tn Heb “lest.”
194 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
195 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
196 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
197 tn Heb “Look, this town is near to flee to there. And it is little.”
198 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
199 tn Heb “Is it not little?”
200 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
201 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
202 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
203 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
204 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
205 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
206 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
207 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
208 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
209 tn Or “burning sulfur” (the traditional “fire and brimstone”).
210 tn Heb “from the
211 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
212 tn Heb “and the vegetation of the ground.”
213 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
214 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
215 tn The words “and went” are supplied in the translation for stylistic reasons.
216 tn Heb “upon the face of.”
217 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
218 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
219 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
220 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
221 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
222 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
223 tn Heb “the overthrow when [he] overthrew.”
224 tn Heb “and the firstborn said.”
225 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
226 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
227 tn Heb “drink wine.”
228 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
229 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
230 tn Heb “and we will keep alive from our father descendants.”
231 tn Heb “drink wine.”
232 tn Heb “the firstborn.”
233 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
234 tn Heb “and he did not know when she lay down and when she arose.”
235 tn Heb “the firstborn.”
236 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
237 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
238 tn Heb “drink wine.”
239 tn Heb “lied down with him.”
240 tn Heb “And he did not know when she lied down and when she arose.”
241 tn Heb “the firstborn.”
242 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
243 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
244 tn Or “the South [country]”; Heb “the land of the Negev.”
245 tn Heb “and he sojourned.”
246 tn Heb “came.”
247 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
248 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
249 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
250 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
251 tn Heb “he”; the referent has been specified in the translation for clarity.
252 tn Heb “and she, even she.”
253 tn Heb “with the integrity of my heart.”
254 tn Heb “with the integrity of your heart.”
255 tn Heb “and I, even I, kept you.”
256 tn Heb “therefore.”
257 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
258 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
259 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
260 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
261 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
262 tn Heb “And Abimelech rose early in the morning and he summoned.”
263 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
264 tn Heb “And he spoke all these things in their ears.”
265 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
266 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
267 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
268 tn Heb “And Abimelech said to.”
269 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
270 tn Heb “Because I said.”
271 tn Heb “over the matter of.”
272 tn Heb “but also.”
273 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
274 tn Heb “This is your loyal deed which you can do for me.”
275 tn Heb “took and gave.”
276 tn Heb “In the [place that is] good in your eyes live!”
277 sn A thousand pieces [Heb “shekels”] 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 11.5 kilograms, or 400 ounces (about 25 pounds).
278 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
279 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
280 tn In the Hebrew text the clause begins with “because.”
281 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
282 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
283 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
284 tn Heb “and the
285 tn Heb “spoken.”
286 tn Or “she conceived.”
287 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
288 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
289 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
290 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
291 tn Heb “Laughter God has made for me.”
292 tn The words “about this” are supplied in the translation for clarification.
293 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
294 tn Heb “said.”
295 tn The perfect form of the verb is used here to describe a hypothetical situation.
296 tn Heb “made.”
297 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
298 tn Heb “saw.”
299 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
300 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
301 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
302 tn Heb “Let it not be evil in your eyes.”
303 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
304 tn The imperfect verbal form here draws attention to an action that is underway.
305 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
306 tn Heb “and Abraham rose up early in the morning and he took.”
307 tn Heb “bread,” although the term can be used for food in general.
308 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
309 tn Heb “she went and wandered.”
310 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
311 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
312 sn A bowshot would be a distance of about a hundred yards (ninety meters).
313 tn Heb “said.”
314 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
315 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
316 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
317 tn Heb “What to you?”
318 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
319 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
320 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
321 tn Heb “And his mother took for him a wife from the land of Egypt.”
322 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
323 tn Heb “And now swear to me by God here.”
324 tn Heb “my offspring and my descendants.”
325 tn The word “land” refers by metonymy to the people in the land.
326 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
327 tn Or “kindness.”
328 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
329 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
330 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
331 tn Heb “concerning the matter of the well of water.”
332 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
333 tn Heb “and also.”
334 tn Heb “cut a covenant.”
335 tn Heb “What are these?”
336 tn Heb “that it be for me for a witness.”
337 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
338 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
339 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
340 sn The verb forms a wordplay with the name Beer Sheba.
341 tn Heb “cut a covenant.”
342 tn Heb “arose and returned.”
343 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
344 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
345 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
346 tn Heb “he called there in the name of the
347 tn Heb “many days.”
348 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
349 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
350 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
351 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
352 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
353 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
354 tn Heb “which I will say to.”
355 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
356 tn Heb “he arose and he went.”
357 tn Heb “lifted up his eyes and saw.”
358 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
359 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
360 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
361 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
362 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
363 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
364 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
365 tn Heb “Here I am” (cf. Gen 22:1).
366 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
367 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
368 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
369 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
370 tn Heb “in order to slaughter.”
371 sn Heb “the messenger of the
372 tn Heb “Do not extend your hand toward the boy.”
373 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
374 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
375 sn In this context fear refers by metonymy to obedience that grows from faith.
376 tn Heb “lifted his eyes.”
377 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
378 tc The translation follows the reading of the MT; a number of Hebrew
379 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
380 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
381 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
382 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
383 tn Heb “By myself I swear.”
384 tn Heb “the oracle of the
385 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
386 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
387 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
388 tn Or “inherit.”
389 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
390 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
391 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
392 tn Heb “and they arose and went together.”
393 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
394 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
395 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
396 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
397 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
398 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
399 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
400 tn Heb “And Abraham arose from upon the face of his dead.”
401 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
402 tn Heb “a resident alien and a settler.”
403 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
404 tn Or “possession.”
405 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
406 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
407 tn Heb “answered Abraham saying to him.”
408 tn Heb “Hear us, my lord.”
409 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
410 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
411 tn Heb “to the people of the land” (also in v. 12).
412 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
413 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
414 tn Or “hear me.”
415 tn Heb “intercede for me with.”
416 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
417 tn Heb “in your presence.”
418 tn Heb “silver.”
419 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
420 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
421 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
422 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
423 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
424 tn Heb “in the presence of the sons of my people.”
425 tn Heb “give.”
426 tn Heb “silver.”
427 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
428 tn The word “worth” has been supplied in the translation for stylistic reasons.
429 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).
430 tn Heb “listened to Ephron.”
431 tn Heb “and Abraham weighed out.”
432 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
433 tn Heb “silver.”
434 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
435 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.
436 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.
437 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
438 tn Heb “possession of a grave.”
439 tn Heb “days.”
440 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
441 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
442 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
443 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
444 tn Heb “because you must not take.”
445 tn Heb “for to my country and my relatives you must go.”
446 tn Heb “and take.”
447 tn Heb “to go after me.”
448 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
449 tn Heb “guard yourself.”
450 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
451 tn Or “the land of my birth.”
452 tn Heb “and who spoke to me and who swore to me, saying.”
453 tn Or “his messenger.”
454 tn Heb “before you and you will take.”
455 tn Heb “ to go after you.”
456 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
457 tn Heb “and he swore to him concerning this matter.”
458 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
459 tn Heb “and he arose and went.”
460 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
461 tn Heb “well of water.”
462 tn Heb “at the time of evening.”
463 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
464 tn Heb “act in loyal love with” or “show kindness to.”
465 tn Heb “the spring of water.”
466 tn Heb “the men.”
467 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
468 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
469 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
470 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
471 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
472 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
473 tn Heb “and she hurried and lowered.”
474 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
475 tn Heb “and she hurried and emptied.”
476 tn Heb “to know.”
477 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
478 sn A beka weighed about 5-6 grams (0.2 ounce).
479 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
480 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
481 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
482 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
483 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
484 tn Heb The words “for you” are not in the Hebrew text, but are implied.
485 tn Heb “his faithfulness and his commitment.”
486 tn Heb “As for me – in the way the
487 tn Here “house” is an adverbial accusative of termination.
488 tn Heb “brothers.”
489 tn Heb “according to.”
490 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
491 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
492 tn Heb “and when he heard the words of Rebekah his sister, saying.”
493 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
494 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
495 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
496 tn The disjunctive clause is circumstantial.
497 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
498 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
499 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
500 tn Heb “and water to wash his feet and the feet of the men who were with him.”
501 tn Heb “and food was placed before him.”
502 tn Heb “my words.”
503 tc Some ancient textual witnesses have a plural verb, “and they said.”
504 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
505 tn Heb “and he.” The referent (the
506 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
507 tn Heb “after her old age.”
508 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
509 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
510 tn The imperfect is used here in a modal sense to indicate desire.
511 tn Heb “after me.”
512 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
513 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
514 tn Heb “if you are making successful my way on which I am going.”
515 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
516 tn Heb “the spring of water.”
517 tn Heb “and it will be.”
518 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
519 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
520 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
521 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
522 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
523 tn Heb “From the
524 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
525 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
526 tn Heb “as the
527 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
528 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
529 tn Heb “Send me away to my master.”
530 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
531 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
532 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
533 tn Heb “and we will ask her mouth.”
534 tn The imperfect verbal form here has a modal nuance, expressing desire.
535 tn Heb “and said to her.”
536 tn Heb “become thousands of ten thousands.”
537 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
538 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
539 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
540 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
541 tn Heb “from the way of.”
542 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
543 tn This disjunctive clause is explanatory.
544 tn Or “the South [country].”
545 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
546 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
547 tn Heb “at the turning of the evening.”
548 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
549 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
550 tn Heb “lifted up her eyes.”
551 tn Heb “and she said to.”
552 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
553 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
554 tn Heb “her”; the referent has been specified here in the translation for clarity.
555 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
556 tn Heb “and he took Rebekah and she became his wife and he loved her.”
557 tn Heb “after his mother.” This must refer to Sarah’s death.
558 tn Or “took.”
559 tn Heb “And Abraham added and took.”
560 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.
561 tn Or “sons.”
562 tn Heb “the sons of the concubines who [belonged] to Abraham.”
563 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”
564 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.
565 tn Heb “old and full.”
566 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
567 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
568 tn See the note on the phrase “sons of Heth” in Gen 23:3.
569 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
570 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
571 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).
572 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”
573 tn Or “tribal chieftains.”
574 tn Heb “And these are the days of the years of Ishmael.”
575 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
576 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
577 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
578 tn Heb “as you go.”
579 sn The name Asshur refers here to a tribal area in the Sinai.
580 tn Heb “he fell.”
581 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
582 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.
583 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
584 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.
585 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
586 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
587 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
588 sn Asked the
589 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
590 tn Heb “And her days were filled to give birth.”
591 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
592 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
593 tn Heb “all of him.”
594 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
595 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
596 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
597 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
598 tn Heb “the son of sixty years.”
599 tn Heb “knowing.”
600 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
601 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.
602 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.
603 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
604 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
605 tn The verb has no expressed subject and so is given a passive translation.
606 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
607 tn Heb “today.”
608 tn Heb “And what is this to me, a birthright?”
609 tn Heb “Swear to me today.”
610 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
611 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
612 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.
613 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.
614 tn Heb “in addition to the first famine which was.”
615 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
616 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
617 tn Heb “say to you.”
618 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
619 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
620 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
621 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
622 tn Heb “the oath which I swore.”
623 tn Heb “your descendants.”
624 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
625 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
626 tn Heb “listened to my voice.”
627 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
628 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
629 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
630 tn Heb “kill me on account of.”
631 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
632 tn Heb “and it happened when the days were long to him there.”
633 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
634 tn Or “fondling.”
635 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
636 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
637 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
638 tn Heb “people.”
639 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
640 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
641 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
642 tn Heb “a hundredfold.”
643 tn This final clause explains why Isaac had such a bountiful harvest.
644 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
645 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
646 tn Heb “and there was to him.”
647 tn Heb “possessions of sheep.”
648 tn Heb “possessions of cattle.”
649 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
650 tn Heb “and the Philistines stopped them up and filled them with dirt.”
651 tn Heb “Go away from us.”
652 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
653 tn Heb “and he camped in the valley of Gerar and he lived there.”
654 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
655 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
656 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
657 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
658 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
659 tn Heb “called names to them according to the names that his father called them.”
660 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
661 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
662 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
663 tn Heb “and he called the name of the well.”
664 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
665 tn The words “about it” are supplied in the translation for stylistic reasons.
666 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
667 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
668 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
669 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
670 tn Heb “and he called its name.”
671 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
672 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
673 tn Heb “called in the name of.” The expression refers to worshiping the
674 tn Heb “and they dug there, the servants of Isaac, a well.”
675 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
676 tn Heb “and.”
677 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
678 tn The disjunctive clause is circumstantial, expressing the reason for his question.
679 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
680 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
681 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
682 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
683 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
684 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
685 tn Heb “touched.”
686 tn Heb “and just as we have done only good with you.”
687 tn Heb “and we sent you away.”
688 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
689 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
690 tn Heb “and they ate and drank.”
691 tn Heb “and they got up early and they swore an oath, a man to his brother.”
692 tn Heb “and they went from him in peace.”
693 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
694 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
695 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
696 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
697 tn Heb “the son of forty years.”
698 tn Heb “took as a wife.”
699 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
700 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
701 tn Heb “and his eyes were weak from seeing.”
702 tn Heb “greater” (in terms of age).
703 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
704 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
705 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
706 tn Heb “I do not know the day of my death.”
707 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
708 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
709 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
710 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
711 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
712 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
713 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
714 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
715 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
716 tn Heb “to that which I am commanding you.”
717 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
718 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
719 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
720 tn Heb “so that.” The conjunction indicates purpose or result.
721 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
722 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
723 tn Heb “upon me your curse.”
724 tn Heb “only listen to my voice.”
725 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
726 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
727 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
728 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
729 tn Heb “gave…into the hand of.”
730 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
731 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
732 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
733 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
734 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
735 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
736 tn Heb “caused to meet before me.”
737 tn Heb “and he said, ‘Because the
738 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
739 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
740 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
741 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
742 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
743 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
744 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
745 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
746 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
747 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
748 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
749 tn Heb “see.”
750 tn Heb “and from the dew of the sky.”
751 tn Heb “and from the fatness.”
752 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
753 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
754 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
755 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
756 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
757 tn Heb “and Esau his brother came from his hunt.”
758 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
759 tn Or “arise” (i.e., sit up).
760 tn Heb “so that your soul may bless me.”
761 tn Heb “said.”
762 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
763 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
764 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
765 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
766 tn Heb “and he yelled [with] a great and bitter yell to excess.”
767 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
768 tn Or “took”; “received.”
769 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
770 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
771 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
772 tn Heb “and Esau lifted his voice and wept.”
773 tn Heb “look.”
774 tn Heb “from the fatness.”
775 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
776 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
777 tn Heb “because of the blessing which his father blessed him.”
778 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
779 tn Heb “days.”
780 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
781 tn Heb “and the words of Esau her older son were told to Rebekah.”
782 tn Heb “she sent and called for.”
783 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
784 tn Heb “listen to my voice.”
785 tn Heb “arise, flee.”
786 tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.
787 tn The words “stay there” are supplied in the translation for stylistic reasons.
788 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.
789 tn If Jacob stayed, he would be killed and Esau would be forced to run away.
790 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).
791 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
792 tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”
793 tn Heb “you must not take a wife from the daughters of Canaan.”
794 tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.
795 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
796 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
797 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
798 tn Heb “an assembly of peoples.”
799 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.
800 tn The words “the land” have been supplied in the translation for clarity.
801 tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.
802 tn Heb “to take for himself from there a wife.”
803 tn The infinitive construct with the preposition and the suffix form a temporal clause.
804 tn Heb “you must not take a wife from the daughters of Canaan.”
805 tn Heb “saw.”
806 tn Heb “the daughters of Canaan.”
807 tn Heb “evil in the eyes of.”
808 tn Heb “took for a wife.”
809 tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.
810 tn Heb “and he spent the night there because the sun had gone down.”
811 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).
812 tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.
813 tn Heb “lay down.”
814 tn Heb “and dreamed.”
815 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the
816 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.
817 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.
818 tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.
819 tn This is the same Hebrew word translated “ground” in the preceding verse.
820 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
821 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
822 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
823 tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).
824 tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.
825 tn Heb “said.”
826 tn Heb “and he got up early…and he took.”
827 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
828 tn See the note on this phrase in v. 11.
829 tn Heb “standing stone.”
830 tn The name Bethel means “house of God” in Hebrew (see v. 17).
831 tn Heb “bread,” although the term can be used for food in general.
832 tn Heb “and I return in peace to the house of my father.”
833 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
834 tn The infinitive absolute is used before the finite verb for emphasis.
835 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
836 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
837 tn Heb “the land of the sons of the east.”
838 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.
839 tn Heb “and look, there.”
840 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
841 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.
842 tn Heb “son.”
843 tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.
844 tn Heb “and he said to them, ‘Is there peace to him?’”
845 tn Heb “peace.”
846 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
847 tn Heb “the day is great.”
848 tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.
849 tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.
850 tn Heb “was a shepherdess.”
851 tn Heb “Laban, the brother of his mother” (twice in this verse).
852 tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
853 tn Heb “drew near, approached.”
854 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).
855 tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.
856 tn Heb “declared.”
857 tn Heb “that he [was] the brother of her father.”
858 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
859 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).
860 tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).
861 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
862 tn Heb “a month of days.”
863 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.
864 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.
865 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.
866 tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.
867 tn Heb “and Rachel was beautiful of form and beautiful of appearance.”
868 tn Heb “Jacob loved.”
869 tn Heb “Better my giving her to you than my giving her to another man.”
870 tn Heb “in exchange for Rachel.”
871 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.
872 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.
873 tn Heb “and Jacob said.”
874 tn Heb “my days are fulfilled.”
875 tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).
876 tn Heb “men.”
877 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”
878 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.
879 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
880 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
881 tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.
882 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
883 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.
884 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”
885 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.
886 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
887 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.
888 tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.
889 tn Heb “this other one.”
890 tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”
891 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.
892 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
893 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.
894 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.
895 tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”
896 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
897 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
898 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
899 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
900 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.
901 tn Heb “he opened up her womb.”
902 tn Or “Leah conceived” (also in vv. 33, 34, 35).
903 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
904 tn Heb “looked on my affliction.”
905 tn Heb “hated.” See the note on the word “unloved” in v. 31.
906 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
907 tn Heb “will be joined to me.”
908 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
909 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
910 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
911 tn Heb “sons.”
912 tn Heb “and the anger of Jacob was hot.”
913 tn Heb “who has withheld from you the fruit of the womb.”
914 tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.
915 tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.
916 tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.
917 tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.
918 tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).
919 tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.
920 tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.
921 tn Or “Bilhah conceived” (also in v. 7).
922 tn Heb “and she bore for Jacob a son.”
923 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
924 tn Or “therefore.”
925 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
926 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
927 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
928 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
929 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
930 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
931 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”
932 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
933 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”
934 tn The Hebrew statement apparently means “with my happiness.”
935 tn Heb “daughters.”
936 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.
937 tn Heb “during the days.”
938 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.
939 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
940 tn Heb “therefore.”
941 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
942 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
943 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
944 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
945 tn Heb “listened to.”
946 tn Or “she conceived” (also in v. 19).
947 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
948 tn Heb “God has given my reward.”
949 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
950 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
951 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
952 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
953 tn Heb “remembered.”
954 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
955 tn Or “conceived.”
956 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
957 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
958 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
959 tn The imperatival form here expresses a request.
960 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
961 tn Heb “to my place and to my land.”
962 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
963 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
964 tn Heb “for you, you know my service [with] which I have served you.”
965 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
966 tn Or perhaps “I have grown rich and the
967 tn Heb “set your wage for me so I may give [it].”
968 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
969 tn Heb “and how your cattle were with me.”
970 tn Or “for.”
971 tn Heb “before me.”
972 tn Heb “and it has broken out with respect to abundance.”
973 tn Heb “at my foot.”
974 tn Heb “How long [until] I do, also I, for my house?”
975 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
976 tn The negated imperfect verbal form has an obligatory nuance.
977 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
978 tn Heb “If you do for me this thing.”
979 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
980 tn Heb “pass through.”
981 tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”
982 tn Heb “and the spotted and speckled among the goats.”
983 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.
984 tn Heb “will answer on my behalf.”
985 tn Heb “on the following day,” or “tomorrow.”
986 tn Heb “when you come concerning my wage before you.”
987 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”
988 tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.
989 tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.
990 tn Heb “and he gave [them] into the hand.”
991 tn Heb “and he put a journey of three days between himself and Jacob.”
992 tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.
993 sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).
994 tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.
995 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.
996 tn Heb “and he set the faces of.”
997 tn Heb “and at every breeding-heat of the flock.”
998 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.
999 tn Heb “were for Laban.”
1000 tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.
1001 tn Heb “and there were to him.”
1002 tn Heb “and he heard the words of the sons of Laban, saying.”
1003 sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).
1004 tn Heb “and from that which belonged to our father he has gained all this wealth.”
1005 tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.
1006 tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.
1007 sn I will be with you. Though Laban was no longer “with him,” the
1008 tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.
1009 tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.
1010 tn Heb “to his flock.”
1011 tn Heb “I see the face of your father, that he is not toward me as formerly.”
1012 tn Heb “with all my strength.”
1013 tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).
1014 tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.
1015 tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.
1016 tn The sentence begins with the temporal indicator, “and it happened at the time of.”
1017 tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”
1018 tn Heb “going up on,” that is, mounting for intercourse.
1019 tn Heb “lift up (now) your eyes and see.”
1020 tn Heb “going up on,” that is, mounting for intercourse.
1021 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
1022 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the
1023 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the
1024 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.
1025 tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”
1026 tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.
1027 tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.
1028 tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”
1029 tn Heb “drove,” but this is subject to misunderstanding in contemporary English.
1030 tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”
1031 tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.
1032 tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.
1033 tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.
1034 tn Heb “fleeing,” which reflects Jacob’s viewpoint.
1035 tn Heb “and he fled.”
1036 tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.
1037 tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.
1038 tn Heb “he set his face.”
1039 tn Heb “and it was told to Laban on the third day that Jacob had fled.”
1040 tn Heb “his brothers.”
1041 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
1042 tn Heb “and he pursued after him a journey of seven days.”
1043 tn Heb “drew close to.”
1044 tn Heb “said to him.”
1045 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
1046 tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.
1047 tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.
1048 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).
1049 tn Heb “and you have led away my daughters like captives of a sword.”
1050 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”
1051 tn Heb “and steal me.”
1052 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”
1053 tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.
1054 tn Heb “there is to my hand.”
1055 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
1056 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
1057 tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.
1058 tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.
1059 tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.
1060 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.
1061 tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.
1062 tn Heb “for I said.”
1063 tn Heb “lest you steal your daughters from with me.”
1064 tn Heb “With whomever you find your gods, he will not live.”
1065 tn Heb “brothers.”
1066 tn Heb “recognize for yourself what is with me and take for yourself.”
1067 tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.
1068 tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.
1069 tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”
1070 tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”
1071 tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.
1072 tn The word “them” has been supplied in the translation for clarification.
1073 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.
1074 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.
1075 tn Heb “I am unable to rise.”
1076 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.
1077 tn The word “thoroughly” is not in the Hebrew text, but is implied.
1078 tn Heb “it was hot to Jacob.” This idiom refers to anger.
1079 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.
1080 tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).
1081 tn Heb “what did you find from all the goods of your house?”
1082 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.
1083 tn Heb “that they may decide between us two.”
1084 tn The imperfect verbal form indicates that this was a customary or typical action.
1085 tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.
1086 tn Or “by drought.”
1087 tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.
1088 tn Heb “and my sleep fled from my eyes.”
1089 tn Heb “this to me.”
1090 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
1091 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.
1092 tn Heb “My oppression and the work of my hands God saw.”
1093 tn Heb “answered and said.”
1094 tn Heb “daughters.”
1095 tn Heb “children.”
1096 tn Heb “but to my daughters what can I do to these today?”
1097 tn Heb “cut a covenant.”
1098 tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”
1099 tn Heb “and it will become a witness between me and you.”
1100 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
1101 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.
1102 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”
1103 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.
1104 tn Heb “a witness between me and you.”
1105 tn Heb “and Mizpah.”
1106 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
1107 tn Heb “between me and you.”
1108 tn Heb “for we will be hidden, each man from his neighbor.”
1109 tn Heb “see.”
1110 tn Heb “between me and you.”
1111 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1112 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”
1113 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.
1114 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
1115 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
1116 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.
1117 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
1118 tn Heb “and Laban got up early in the morning and he kissed.”
1119 tn Heb “his sons.”
1120 tn Heb “to his place.”
1121 sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.
1122 tn Heb “and Jacob said when he saw them.”
1123 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.
1124 tn Heb “before him.”
1125 tn Heb “field.”
1126 sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.
1127 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.
1128 tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
1129 tn Heb “If Esau comes to one camp and attacks it.”
1130 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1131 tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.
1132 tn Heb “said.”
1133 tn Heb “the one who said.”
1134 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
1135 tn Heb “the loving deeds and faithfulness” (see 24:27, 49).
1136 tn Heb “you have done with.”
1137 tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.
1138 tn Heb “this Jordan.”
1139 tn The imperative has the force of a prayer here, not a command.
1140 tn The “hand” here is a metonymy for “power.”
1141 tn Heb “from the hand of my brother, from the hand of Esau.”
1142 tn Heb “for I am afraid of him, lest he come.”
1143 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.
1144 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
1145 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
1146 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
1147 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
1148 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
1149 tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.
1150 sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).
1151 tn Heb “and he put them in the hand of.”
1152 tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.
1153 tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.
1154 tn Heb “to whom are you?”
1155 tn Heb “and to whom are these before you?”
1156 tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.
1157 tn The words “they belong” have been supplied in the translation for stylistic reasons.
1158 tn Heb “to your servant, to Jacob.”
1159 tn Heb “to my lord, to Esau.”
1160 tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
1161 tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”
1162 tn Heb “and look, your servant Jacob [is] behind us.”
1163 tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”
1164 tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.
1165 tn Heb “with a gift going before me.”
1166 tn Heb “I will see his face.”
1167 tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.
1168 tn Heb “and the gift passed over upon his face.”
1169 tn The disjunctive clause is circumstantial/temporal.
1170 tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.
1171 tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).
1172 sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.
1173 tn Heb “and he sent across what he had.”
1174 sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.
1175 sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.
1176 tn Heb “until the rising of the dawn.”
1177 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
1178 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
1179 tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.
1180 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
1181 tn Heb “dawn has arisen.”
1182 tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1183 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
1184 tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.
1185 sn What is your name? The question is rhetorical, since the
1186 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1187 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
1188 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
1189 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
1190 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
1191 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1192 tn The verb here means that the
1193 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
1194 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
1195 tn The word “explaining” is supplied in the translation for stylistic reasons.
1196 tn Or “because.”
1197 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
1198 tn Heb “and my soul [= life] has been preserved.”
1199 tn Heb “shone.”
1200 sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).
1201 tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.
1202 sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.
1203 tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.
1204 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
1205 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
1206 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
1207 sn Captain of the guard. See the note on this phrase in Gen 37:36.
1208 tn Heb “from the hand of.”
1209 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
1210 sn Captain of the guard. See the note on this phrase in Gen 37:36.
1211 tn Heb “from the hand of.”
1212 tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.
1213 tn Heb “fathers” (also in vv. 31, 37).
1214 sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.
1215 tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr
1216 sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).
1217 tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.
1218 tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).
1219 tn The Greek word ἰδού (idou) has been translated here as “remember” (BDAG 468 s.v. 1.c).
1220 sn I am with you. Matthew’s Gospel begins with the prophecy that the Savior’s name would be “Emmanuel, that is, ‘God with us,’” (1:23, in which the author has linked Isa 7:14 and 8:8, 10 together) and it ends with Jesus’ promise to be with his disciples forever. The Gospel of Matthew thus forms an inclusio about Jesus in his relationship to his people that suggests his deity.
1221 tc Most