Genesis 2:1--16:16

2:1 The heavens and the earth were completed with everything that was in them. 2:2 By the seventh day God finished the work that he had been doing, and he ceased on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy because on it he ceased all the work that he had been doing in creation.

The Creation of Man and Woman

2:4 This is the account of the heavens and

the earth 10  when they were created – when the Lord God 11  made the earth and heavens. 12 

2:5 Now 13  no shrub of the field had yet grown on the earth, and no plant of the field 14  had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 15  2:6 Springs 16  would well up 17  from the earth and water 18  the whole surface of the ground. 19  2:7 The Lord God formed 20  the man from the soil of the ground 21  and breathed into his nostrils the breath of life, 22  and the man became a living being. 23 

2:8 The Lord God planted an orchard 24  in the east, 25  in Eden; 26  and there he placed the man he had formed. 27  2:9 The Lord God made all kinds of trees grow from the soil, 28  every tree that was pleasing to look at 29  and good for food. (Now 30  the tree of life 31  and the tree of the knowledge of good and evil 32  were in the middle of the orchard.)

2:10 Now 33  a river flows 34  from Eden 35  to

water the orchard, and from there it divides 36  into four headstreams. 37  2:11 The name of the first is Pishon; it runs through 38  the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; 39  pearls 40  and lapis lazuli 41  are also there). 2:13 The name of the second river is Gihon; it runs through 42  the entire land of Cush. 43  2:14 The name of the third river is Tigris; it runs along the east side of Assyria. 44  The fourth river is the Euphrates.

2:15 The Lord God took the man and placed 45  him in the orchard in 46  Eden to care for it and to maintain it. 47  2:16 Then the Lord God commanded 48  the man, “You may freely eat 49  fruit 50  from every tree of the orchard, 2:17 but 51  you must not eat 52  from the tree of the knowledge of good and evil, for when 53  you eat from it you will surely die.” 54 

2:18 The Lord God said, “It is not good for the man to be alone. 55  I will make a companion 56  for him who corresponds to him.” 57  2:19 The Lord God formed 58  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would 59  name them, and whatever the man called each living creature, that was its name. 2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 60  no companion who corresponded to him was found. 61  2:21 So the Lord God caused the man to fall into a deep sleep, 62  and while he was asleep, 63  he took part of the man’s side 64  and closed up the place with flesh. 65  2:22 Then the Lord God made 66  a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,

“This one at last 67  is bone of my bones

and flesh of my flesh;

this one will be called 68  ‘woman,’

for she was taken out of 69  man.” 70 

2:24 That is why 71  a man leaves 72  his father and mother and unites with 73  his wife, and they become a new family. 74  2:25 The man and his wife were both naked, 75  but they were not ashamed. 76 

The Temptation and the Fall

3:1 Now 77  the serpent 78  was more shrewd 79 

than any of the wild animals 80  that the Lord God had made. He said to the woman, “Is it really true that 81  God 82  said, ‘You must not eat from any tree of the orchard’?” 83  3:2 The woman said to the serpent, “We may eat 84  of the fruit from the trees of the orchard; 3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, 85  or else you will die.’” 86  3:4 The serpent said to the woman, “Surely you will not die, 87  3:5 for God knows that when you eat from it your eyes will open 88  and you will be like divine beings who know 89  good and evil.” 90 

3:6 When 91  the woman saw that the tree produced fruit that was good for food, 92  was attractive 93  to the eye, and was desirable for making one wise, 94  she took some of its fruit and ate it. 95  She also gave some of it to her husband who was with her, and he ate it. 96  3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about 97  in the orchard at the breezy time 98  of the day, and they hid 99  from the Lord God among the trees of the orchard. 3:9 But the Lord God called to 100  the man and said to him, “Where are you?” 101  3:10 The man replied, 102  “I heard you moving about 103  in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God 104  said, “Who told you that you were naked? 105  Did you eat from the tree that I commanded you not to eat from?” 106  3:12 The man said, “The woman whom you gave me, she gave 107  me some fruit 108  from the tree and I ate it.” 3:13 So the Lord God said to the woman, “What is this 109  you have done?” And the woman replied, “The serpent 110  tricked 111  me, and I ate.”

3:14 The Lord God said to the serpent, 112 

“Because you have done this,

cursed 113  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl 114 

and dust you will eat 115  all the days of your life.

3:15 And I will put hostility 116  between you and the woman

and between your offspring and her offspring; 117 

her offspring will attack 118  your head,

and 119  you 120  will attack her offspring’s heel.” 121 

3:16 To the woman he said,

“I will greatly increase 122  your labor pains; 123 

with pain you will give birth to children.

You will want to control your husband, 124 

but he will dominate 125  you.”

3:17 But to Adam 126  he said,

“Because you obeyed 127  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground 128  thanks to you; 129 

in painful toil you will eat 130  of it all the days of your life.

3:18 It will produce thorns and thistles for you,

but you will eat the grain 131  of the field.

3:19 By the sweat of your brow 132  you will eat food

until you return to the ground, 133 

for out of it you were taken;

for you are dust, and to dust you will return.” 134 

3:20 The man 135  named his wife Eve, 136  because 137  she was the mother of all the living. 138  3:21 The Lord God made garments from skin 139  for Adam and his wife, and clothed them. 3:22 And the Lord God said, “Now 140  that the man has become like one of us, 141  knowing 142  good and evil, he must not be allowed 143  to stretch out his hand and take also from the tree of life and eat, and live forever.” 3:23 So the Lord God expelled him 144  from the orchard in Eden to cultivate the ground from which he had been taken. 3:24 When he drove 145  the man out, he placed on the eastern side 146  of the orchard in Eden angelic sentries 147  who used the flame of a whirling sword 148  to guard the way to the tree of life.

The Story of Cain and Abel

4:1 Now 149  the man had marital relations with 150  his wife Eve, and she became pregnant 151  and gave birth to Cain. Then she said, “I have created 152  a man just as the Lord did!” 153  4:2 Then she gave birth 154  to his brother Abel. 155  Abel took care of the flocks, while Cain cultivated the ground. 156 

4:3 At the designated time 157  Cain brought some of the fruit of the ground for an offering 158  to the Lord. 4:4 But Abel brought 159  some of the firstborn of his flock – even the fattest 160  of them. And the Lord was pleased with 161  Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 162  So Cain became very angry, 163  and his expression was downcast. 164 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 165  that if you do what is right, you will be fine? 166  But if you do not do what is right, sin is crouching 167  at the door. It desires to dominate you, but you must subdue it.” 168 

4:8 Cain said to his brother Abel, “Let’s go out to the field.” 169  While they were in the field, Cain attacked 170  his brother 171  Abel and killed him.

4:9 Then the Lord said to Cain, “Where is your brother Abel?” 172  And he replied, “I don’t know! Am I my brother’s guardian?” 173  4:10 But the Lord said, “What have you done? 174  The voice 175  of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 176  from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 177  the

ground it will no longer yield 178  its best 179  for you. You will be a homeless wanderer 180  on the earth.” 4:13 Then Cain said to the Lord, “My punishment 181  is too great to endure! 182  4:14 Look! You are driving me off the land 183  today, and I must hide from your presence. 184  I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, 185  if anyone kills Cain, Cain will be avenged seven times as much.” 186  Then the Lord put a special mark 187  on Cain so that no one who found him would strike him down. 188  4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 189  east of Eden.

The Beginning of Civilization

4:17 Cain had marital relations 190  with his wife, and she became pregnant 191  and gave birth to Enoch. Cain was building a city, and he named the city after 192  his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 193  of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first 194  of those who live in tents and keep 195  livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped 196  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man 197  for hurting me.

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

then Lamech seventy-seven times!” 198 

4:25 And Adam had marital relations 199  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 200  me another child 201  in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people 202  began to worship 203  the Lord.

From Adam to Noah

5:1 This is the record 204  of the family line 205  of Adam.

When God created humankind, 206  he made them 207  in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 208 

5:3 When 209  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth. 5:4 The length of time Adam lived 210  after he became the father of Seth was 800 years; during this time he had 211  other 212  sons and daughters. 5:5 The entire lifetime 213  of Adam was 930 years, and then he died. 214 

5:6 When Seth had lived 105 years, he became the father 215  of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had 216  other 217  sons and daughters. 5:8 The entire lifetime of Seth was 912 years, and then he died.

5:9 When Enosh had lived 90 years, he became the father of Kenan. 5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters. 5:11 The entire lifetime of Enosh was 905 years, and then he died.

5:12 When Kenan had lived 70 years, he became the father of Mahalalel. 5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters. 5:14 The entire lifetime of Kenan was 910 years, and then he died.

5:15 When Mahalalel had lived 65 years, he became the father of Jared. 5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters. 5:17 The entire lifetime of Mahalalel was 895 years, and then he died.

5:18 When Jared had lived 162 years, he became the father of Enoch. 5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters. 5:20 The entire lifetime of Jared was 962 years, and then he died.

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God 218  for 300 years, 219  and he had other 220  sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared 221  because God took 222  him away.

5:25 When Methuselah had lived 187 years, he became the father of Lamech. 5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other 223  sons and daughters. 5:27 The entire lifetime of Methuselah was 969 years, and then he died.

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, 224  saying, “This one will bring us comfort 225  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.” 5:30 Lamech lived 595 years after he became the father of Noah, and he had other 226  sons and daughters. 5:31 The entire lifetime of Lamech was 777 years, and then he died.

5:32 After Noah was 500 years old, he 227  became the father of Shem, Ham, and Japheth.

God’s Grief over Humankind’s Wickedness

6:1 When humankind 228  began to multiply on the face of the earth, and daughters were born 229  to them, 230  6:2 the sons of God 231  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose. 6:3 So the Lord said, “My spirit will not remain in 232  humankind indefinitely, 233  since 234  they 235  are mortal. 236  They 237  will remain for 120 more years.” 238 

6:4 The Nephilim 239  were on the earth in those days (and also after this) 240  when the sons of God were having sexual relations with 241  the daughters of humankind, who gave birth to their children. 242  They were the mighty heroes 243  of old, the famous men. 244 

6:5 But the Lord saw 245  that the wickedness of humankind had become great on the earth. Every inclination 246  of the thoughts 247  of their minds 248  was only evil 249  all the time. 250  6:6 The Lord regretted 251  that he had made humankind on the earth, and he was highly offended. 252  6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, 253  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

6:8 But 254  Noah found favor 255  in the sight of 256  the Lord.

The Judgment of the Flood

6:9 This is the account of Noah. 257 

Noah was a godly man; he was blameless 258 

among his contemporaries. 259  He 260  walked with 261  God. 6:10 Noah had 262  three sons: Shem, Ham, and Japheth.

6:11 The earth was ruined 263  in the sight of 264  God; the earth was filled with violence. 265  6:12 God saw the earth, and indeed 266  it was ruined, 267  for all living creatures 268  on the earth were sinful. 269  6:13 So God said 270  to Noah, “I have decided that all living creatures must die, 271  for the earth is filled with violence because of them. Now I am about to destroy 272  them and the earth. 6:14 Make 273  for yourself an ark of cypress 274  wood. Make rooms in the ark, and cover 275  it with pitch inside and out. 6:15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high. 276  6:16 Make a roof for the ark and finish it, leaving 18 inches 277  from the top. 278  Put a door in the side of the ark, and make lower, middle, and upper decks. 6:17 I am about to bring 279  floodwaters 280  on the earth to destroy 281  from under the sky all the living creatures that have the breath of life in them. 282  Everything that is on the earth will die, 6:18 but I will confirm 283  my covenant with you. You will enter 284  the ark – you, your sons, your wife, and your sons’ wives with you. 6:19 You must bring into the ark two of every kind of living creature from all flesh, 285  male and female, to keep them alive 286  with you. 6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. 287  6:21 And you must take 288  for yourself every kind of food 289  that is eaten, 290  and gather it together. 291  It will be food for you and for them.

6:22 And Noah did all 292  that God commanded him – he did indeed. 293 

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. 294  7:2 You must take with you seven 295  of every kind of clean animal, 296  the male and its mate, 297  two of every kind of unclean animal, the male and its mate, 7:3 and also seven 298  of every kind of bird in the sky, male and female, 299  to preserve their offspring 300  on the face of the earth. 7:4 For in seven days 301  I will cause it to rain 302  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

7:5 And Noah did all 303  that the Lord commanded him.

7:6 Noah 304  was 600 years old when the floodwaters engulfed 305  the earth. 7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because 306  of the floodwaters. 7:8 Pairs 307  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground, 7:9 male and female, came into the ark to Noah, 308  just as God had commanded him. 309  7:10 And after seven days the floodwaters engulfed the earth. 310 

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep 311  burst open and the floodgates of the heavens 312  were opened. 7:12 And the rain fell 313  on the earth forty days and forty nights.

7:13 On that very day Noah entered the ark, accompanied by his sons Shem, Ham, and Japheth, along with his wife and his sons’ three wives. 314  7:14 They entered, 315  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. 316  7:15 Pairs 317  of all creatures 318  that have the breath of life came into the ark to Noah. 7:16 Those that entered were male and female, 319  just as God commanded him. Then the Lord shut him in.

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth. 7:18 The waters completely overwhelmed 320  the earth, and the ark floated 321  on the surface of the waters. 7:19 The waters completely inundated 322  the earth so that even 323  all the high mountains under the entire sky were covered. 7:20 The waters rose more than twenty feet 324  above the mountains. 325  7:21 And all living things 326  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind. 7:22 Everything on dry land that had the breath of life 327  in its nostrils died. 7:23 So the Lord 328  destroyed 329  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. 330  They were wiped off the earth. Only Noah and those who were with him in the ark survived. 331  7:24 The waters prevailed over 332  the earth for 150 days.

8:1 But God remembered 333  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over 334  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, 335  and the rain stopped falling from the sky. 8:3 The waters kept receding steadily 336  from the earth, so that they 337  had gone down 338  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. 339  8:5 The waters kept on receding 340  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. 341 

8:6 At the end of forty days, 342  Noah opened the window he had made in the ark 343  8:7 and sent out a raven; it kept flying 344  back and forth until the waters had dried up on the earth.

8:8 Then Noah 345  sent out a dove 346  to see if the waters had receded 347  from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered 348  the surface of the entire earth, and so it returned to Noah 349  in the ark. He stretched out his hand, took the dove, 350  and brought it back into the ark. 351  8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When 352  the dove returned to him in the evening, there was 353  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, 354  but it did not return to him this time. 355 

8:13 In Noah’s six hundred and first year, 356  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that 357  the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth 358  was dry.

8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out 359  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 360  and be fruitful and multiply on the earth!” 361 

8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. 362  8:21 And the Lord smelled the soothing aroma 363  and said 364  to himself, 365  “I will never again curse 366  the ground because of humankind, even though 367  the inclination of their minds 368  is evil from childhood on. 369  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, 370 

planting time 371  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 9:2 Every living creature of the earth and every bird of the sky will be terrified of you. 372  Everything that creeps on the ground and all the fish of the sea are under your authority. 373  9:3 You may eat any moving thing that lives. 374  As I gave you 375  the green plants, I now give 376  you everything.

9:4 But 377  you must not eat meat 378  with its life (that is, 379  its blood) in it. 380  9:5 For your lifeblood 381  I will surely exact punishment, 382  from 383  every living creature I will exact punishment. From each person 384  I will exact punishment for the life of the individual 385  since the man was his relative. 386 

9:6 “Whoever sheds human blood, 387 

by other humans 388 

must his blood be shed;

for in God’s image 389 

God 390  has made humankind.”

9:7 But as for you, 391  be fruitful and multiply; increase abundantly on the earth and multiply on it.”

9:8 God said to Noah and his sons, 392  9:9 “Look! I now confirm 393  my covenant with you and your descendants after you 394  9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. 395  9:11 I confirm 396  my covenant with you: Never again will all living things 397  be wiped out 398  by the waters of a flood; 399  never again will a flood destroy the earth.”

9:12 And God said, “This is the guarantee 400  of the covenant I am making 401  with you 402  and every living creature with you, a covenant 403  for all subsequent 404  generations: 9:13 I will place 405  my rainbow 406  in the clouds, and it will become 407  a guarantee of the covenant between me and the earth. 9:14 Whenever 408  I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 409  and with all living creatures of all kinds. 410  Never again will the waters become a flood and destroy 411  all living things. 412  9:16 When the rainbow is in the clouds, I will notice it and remember 413  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things 414  that are on the earth.”

The Curse of Canaan

9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) 415  9:19 These were the sons of Noah, and from them the whole earth was populated. 416 

9:20 Noah, a man of the soil, 417  began to plant a vineyard. 418  9:21 When he drank some of the wine, he got drunk and uncovered himself 419  inside his tent. 9:22 Ham, the father of Canaan, 420  saw his father’s nakedness 421  and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 422  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 423  the other way so they did not see their father’s nakedness.

9:24 When Noah awoke from his drunken stupor 424  he learned 425  what his youngest son had done 426  to him. 9:25 So he said,

“Cursed 427  be Canaan! 428 

The lowest of slaves 429 

he will be to his brothers.”

9:26 He also said,

“Worthy of praise is 430  the Lord, the God of Shem!

May Canaan be the slave of Shem! 431 

9:27 May God enlarge Japheth’s territory and numbers! 432 

May he live 433  in the tents of Shem

and may Canaan be his slave!”

9:28 After the flood Noah lived 350 years. 9:29 The entire lifetime of Noah was 950 years, and then he died.

The Table of Nations

10:1 This is the account 434  of Noah’s sons Shem, Ham, and Japheth. Sons 435  were born 436  to them after the flood.

10:2 The sons of Japheth 437  were Gomer, 438  Magog, 439  Madai, 440  Javan, 441  Tubal, 442  Meshech, 443  and Tiras. 444  10:3 The sons of Gomer were 445  Askenaz, 446  Riphath, 447  and Togarmah. 448  10:4 The sons of Javan were Elishah, 449  Tarshish, 450  the Kittim, 451  and the Dodanim. 452  10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

10:6 The sons of Ham were Cush, 453  Mizraim, 454  Put, 455  and Canaan. 456  10:7 The sons of Cush were Seba, 457  Havilah, 458  Sabtah, 459  Raamah, 460  and Sabteca. 461  The sons of Raamah were Sheba 462  and Dedan. 463 

10:8 Cush was the father of 464  Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 465  before the Lord. 466  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 467  of his kingdom were Babel, 468  Erech, 469  Akkad, 470  and Calneh 471  in the land of Shinar. 472  10:11 From that land he went 473  to Assyria, 474  where he built Nineveh, 475  Rehoboth-Ir, 476  Calah, 477  10:12 and Resen, which is between Nineveh and the great city Calah. 478 

10:13 Mizraim 479  was the father of 480  the Ludites, 481  Anamites, 482  Lehabites, 483  Naphtuhites, 484  10:14 Pathrusites, 485  Casluhites 486  (from whom the Philistines came), 487  and Caphtorites. 488 

10:15 Canaan was the father of 489  Sidon his firstborn, 490  Heth, 491  10:16 the Jebusites, 492  Amorites, 493  Girgashites, 494  10:17 Hivites, 495  Arkites, 496  Sinites, 497  10:18 Arvadites, 498  Zemarites, 499  and Hamathites. 500  Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 501  from Sidon 502  all the way to 503  Gerar as far as Gaza, and all the way to 504  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

10:21 And sons were also born 505  to Shem (the older brother of Japheth), 506  the father of all the sons of Eber.

10:22 The sons of Shem were Elam, 507  Asshur, 508  Arphaxad, 509  Lud, 510  and Aram. 511  10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 512  10:24 Arphaxad was the father of 513  Shelah, 514  and Shelah was the father of Eber. 515  10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 516  and his brother’s name was Joktan. 10:26 Joktan was the father of 517  Almodad, 518  Sheleph, 519  Hazarmaveth, 520  Jerah, 521  10:27 Hadoram, Uzal, 522  Diklah, 523  10:28 Obal, 524  Abimael, 525  Sheba, 526  10:29 Ophir, 527  Havilah, 528  and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 529  Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread 530  over the earth after the flood.

The Dispersion of the Nations at Babel

11:1 The whole earth 531  had a common language and a common vocabulary. 532  11:2 When the people 533  moved eastward, 534  they found a plain in Shinar 535  and settled there. 11:3 Then they said to one another, 536  “Come, let’s make bricks and bake them thoroughly.” 537  (They had brick instead of stone and tar 538  instead of mortar.) 539  11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 540  so that 541  we may make a name for ourselves. Otherwise 542  we will be scattered 543  across the face of the entire earth.”

11:5 But the Lord came down to see the city and the tower that the people 544  had started 545  building. 11:6 And the Lord said, “If as one people all sharing a common language 546  they have begun to do this, then 547  nothing they plan to do will be beyond them. 548  11:7 Come, let’s go down and confuse 549  their language so they won’t be able to understand each other.” 550 

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 551  the city. 11:9 That is why its name was called 552  Babel 553  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 554  sons and daughters.

11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 555  sons and daughters. 556 

11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 557  sons and daughters.

11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.

The Record of Terah

11:27 This is the account of Terah.

Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 558  while his father Terah was still alive. 559  11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 560  and the name of Nahor’s wife was Milcah; 561  she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 562  of Terah was 205 years, and he 563  died in Haran.

The Obedience of Abram

12:1 Now the Lord said 564  to Abram, 565 

“Go out 566  from your country, your relatives, and your father’s household

to the land that I will show you. 567 

12:2 Then I will make you 568  into a great nation, and I will bless you, 569 

and I will make your name great, 570 

so that you will exemplify divine blessing. 571 

12:3 I will bless those who bless you, 572 

but the one who treats you lightly 573  I must curse,

and all the families of the earth will bless one another 574  by your name.”

12:4 So Abram left, 575  just as the Lord had told him to do, 576  and Lot went with him. (Now 577  Abram was 75 years old 578  when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew 579  Lot, and all the possessions they had accumulated and the people they had acquired 580  in Haran, and they left for 581  the land of Canaan. They entered the land of Canaan.

12:6 Abram traveled through the land as far as the oak tree 582  of Moreh 583  at Shechem. 584  (At that time the Canaanites were in the land.) 585  12:7 The Lord appeared to Abram and said, “To your descendants 586  I will give this land.” So Abram 587  built an altar there to the Lord, who had appeared to him.

12:8 Then he moved from there to the hill country east of Bethel 588  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. 589  12:9 Abram continually journeyed by stages 590  down to the Negev. 591 

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt 592  to stay for a while 593  because the famine was severe. 594  12:11 As he approached 595  Egypt, he said to his wife Sarai, “Look, 596  I know that you are a beautiful woman. 597  12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. 598  12:13 So tell them 599  you are my sister 600  so that it may go well 601  for me because of you and my life will be spared 602  on account of you.”

12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 603  was taken 604  into the household of Pharaoh, 605  12:16 and he did treat Abram well 606  on account of her. Abram received 607  sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.

12:17 But the Lord struck Pharaoh and his household with severe diseases 608  because of Sarai, Abram’s wife. 12:18 So Pharaoh summoned Abram and said, “What is this 609  you have done to me? Why didn’t you tell me that she was your wife? 12:19 Why did you say, ‘She is my sister,’ so that I took her 610  to be my wife? 611  Here is your wife! 612  Take her and go!” 613  12:20 Pharaoh gave his men orders about Abram, 614  and so they expelled him, along with his wife and all his possessions.

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. 615  He took his wife and all his possessions with him, as well as Lot. 616  13:2 (Now Abram was very wealthy 617  in livestock, silver, and gold.) 618 

13:3 And he journeyed from place to place 619  from the Negev as far as Bethel. 620  He returned 621  to the place where he had pitched his tent 622  at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 623  and there Abram worshiped the Lord. 624 

13:5 Now Lot, who was traveling 625  with Abram, also had 626  flocks, herds, and tents. 13:6 But the land could 627  not support them while they were living side by side. 628  Because their possessions were so great, they were not able to live 629  alongside one another. 13:7 So there were quarrels 630  between Abram’s herdsmen and Lot’s herdsmen. 631  (Now the Canaanites and the Perizzites were living in the land at that time.) 632 

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 633  13:9 Is not the whole land before you? Separate yourself now from me. If you go 634  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

13:10 Lot looked up and saw 635  the whole region 636  of the Jordan. He noticed 637  that all of it was well-watered (before the Lord obliterated 638  Sodom and Gomorrah) 639  like the garden of the Lord, like the land of Egypt, 640  all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 641  toward the east.

So the relatives separated from each other. 642  13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 643  and pitched his tents next to Sodom. 13:13 (Now 644  the people 645  of Sodom were extremely wicked rebels against the Lord.) 646 

13:14 After Lot had departed, the Lord said to Abram, 647  “Look 648  from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 649  forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 650  13:17 Get up and 651  walk throughout 652  the land, 653  for I will give it to you.”

13:18 So Abram moved his tents and went to live 654  by the oaks 655  of Mamre in Hebron, and he built an altar to the Lord there.

The Blessing of Victory for God’s People

14:1 At that time 656  Amraphel king of Shinar, 657  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 658  14:2 went to war 659  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 660  14:3 These last five kings 661  joined forces 662  in the Valley of Siddim (that is, the Salt Sea). 663  14:4 For twelve years 664  they had served Kedorlaomer, but in the thirteenth year 665  they rebelled. 666  14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated 667  the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. 668  14:7 Then they attacked En Mishpat (that is, Kadesh) again, 669  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met 670  14:9 Kedorlaomer king of Elam, Tidal king of nations, 671  Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against 672  five. 14:10 Now the Valley of Siddim was full of tar pits. 673  When the kings of Sodom and Gomorrah fled, they fell into them, 674  but some survivors 675  fled to the hills. 676  14:11 The four victorious kings 677  took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew 678  Lot and his possessions when 679  they left, for Lot 680  was living in Sodom. 681 

14:13 A fugitive 682  came and told Abram the Hebrew. 683  Now Abram was living by the oaks 684  of Mamre the Amorite, the brother 685  of Eshcol and Aner. (All these were allied by treaty 686  with Abram.) 687  14:14 When Abram heard that his nephew 688  had been taken captive, he mobilized 689  his 318 trained men who had been born in his household, and he pursued the invaders 690  as far as Dan. 691  14:15 Then, during the night, 692  Abram 693  divided his forces 694  against them and defeated them. He chased them as far as Hobah, which is north 695  of Damascus. 14:16 He retrieved all the stolen property. 696  He also brought back his nephew Lot and his possessions, as well as the women and the rest of 697  the people.

14:17 After Abram 698  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram 699  in the Valley of Shaveh (known as the King’s Valley). 700  14:18 Melchizedek king of Salem 701  brought out bread and wine. (Now he was the priest of the Most High God.) 702  14:19 He blessed Abram, saying,

“Blessed be Abram by 703  the Most High God,

Creator 704  of heaven and earth. 705 

14:20 Worthy of praise is 706  the Most High God,

who delivered 707  your enemies into your hand.”

Abram gave Melchizedek 708  a tenth of everything.

14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.” 14:22 But Abram replied to the king of Sodom, “I raise my hand 709  to the Lord, the Most High God, Creator of heaven and earth, and vow 710  14:23 that I will take nothing 711  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I 712  who made Abram rich.’ 14:24 I will take nothing 713  except compensation for what the young men have eaten. 714  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 715  and the one who will reward you in great abundance.” 716 

15:2 But Abram said, “O sovereign Lord, 717  what will you give me since 718  I continue to be 719  childless, and my heir 720  is 721  Eliezer of Damascus?” 722  15:3 Abram added, 723  “Since 724  you have not given me a descendant, then look, one born in my house will be my heir!” 725 

15:4 But look, 726  the word of the Lord came to him: “This man 727  will not be your heir, 728  but instead 729  a son 730  who comes from your own body will be 731  your heir.” 732  15:5 The Lord 733  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

15:6 Abram believed 734  the Lord, and the Lord 735  considered his response of faith 736  as proof of genuine loyalty. 737 

15:7 The Lord said 738  to him, “I am the Lord 739  who brought you out from Ur of the Chaldeans 740  to give you this land to possess.” 15:8 But 741  Abram 742  said, “O sovereign Lord, 743  by what 744  can I know that I am to possess it?”

15:9 The Lord 745  said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” 15:10 So Abram 746  took all these for him and then cut them in two 747  and placed each half opposite the other, 748  but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.

15:12 When the sun went down, Abram fell sound asleep, 749  and great terror overwhelmed him. 750  15:13 Then the Lord said to Abram, “Know for certain 751  that your descendants will be strangers 752  in a foreign country. 753  They will be enslaved and oppressed 754  for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 755  Afterward they will come out with many possessions. 15:15 But as for you, 756  you will go to your ancestors 757  in peace and be buried at a good old age. 758  15:16 In the fourth generation 759  your descendants 760  will return here, for the sin of the Amorites has not yet reached its limit.” 761 

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 762  passed between the animal parts. 763  15:18 That day the Lord made a covenant 764  with Abram: “To your descendants I give 765  this land, from the river of Egypt 766  to the great river, the Euphrates River – 15:19 the land 767  of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 768 

The Birth of Ishmael

16:1 Now Sarai, 769  Abram’s wife, had not given birth to any children, 770  but she had an Egyptian servant 771  named Hagar. 772  16:2 So Sarai said to Abram, “Since 773  the Lord has prevented me from having children, have sexual relations with 774  my servant. Perhaps I can have a family by her.” 775  Abram did what 776  Sarai told him.

16:3 So after Abram had lived 777  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 778  to her husband to be his wife. 779  16:4 He had sexual relations with 780  Hagar, and she became pregnant. 781  Once Hagar realized she was pregnant, she despised Sarai. 782  16:5 Then Sarai said to Abram, “You have brought this wrong on me! 783  I allowed my servant to have sexual relations with you, 784  but when she realized 785  that she was pregnant, she despised me. 786  May the Lord judge between you and me!” 787 

16:6 Abram said to Sarai, “Since your 788  servant is under your authority, 789  do to her whatever you think best.” 790  Then Sarai treated Hagar 791  harshly, 792  so she ran away from Sarai. 793 

16:7 The Lord’s angel 794  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 795  16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from 796  my mistress, Sarai.”

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 797  to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 798  “so that they will be too numerous to count.” 799  16:11 Then the Lord’s angel said to her,

“You are now 800  pregnant

and are about to give birth 801  to a son.

You are to name him Ishmael, 802 

for the Lord has heard your painful groans. 803 

16:12 He will be a wild donkey 804  of a man.

He will be hostile to everyone, 805 

and everyone will be hostile to him. 806 

He will live away from 807  his brothers.”

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 808  for she said, “Here I have seen one who sees me!” 809  16:14 That is why the well was called 810  Beer Lahai Roi. 811  (It is located 812  between Kadesh and Bered.)

16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 813  16:16 (Now 814  Abram was 86 years old 815  when Hagar gave birth to Ishmael.) 816 

Genesis 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred 817  in the days of Abraham. 818  Isaac went to Abimelech king of the Philistines at Gerar.


tn See the note on the phrase “the heavens and the earth” in 1:1.

tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.

tn Heb “on/in the seventh day.”

tn Heb “his work which he did [or “made”].”

tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

10 tn See the note on the phrase “the heavens and the earth” in 1:1.

11 sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

12 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

13 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).

14 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”

15 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.

16 tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

17 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

18 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

19 tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

20 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

21 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

22 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

23 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

24 tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

25 tn Heb “from the east” or “off east.”

26 sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

27 tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

28 tn Heb “ground,” referring to the fertile soil.

29 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

30 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

31 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

32 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

33 tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.

34 tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.

35 sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.

36 tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)

37 tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”

38 tn Heb “it is that which goes around.”

39 tn Heb “good.”

40 tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).

41 tn Or “onyx.”

42 tn Heb “it is that which goes around.”

43 sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.

44 tn Heb “Asshur” (so NEB, NIV).

45 tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

46 tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

47 tn Heb “to work it and to keep it.”

48 sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

49 tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

50 tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

51 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

52 tn The negated imperfect verb form indicates prohibition, “you must not eat.”

53 tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

54 tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

55 tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

56 tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

57 tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

58 tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

59 tn The imperfect verb form is future from the perspective of the past time narrative.

60 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

61 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

62 tn Heb “And the Lord God caused a deep sleep to fall on the man.”

63 tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

64 tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

65 tn Heb “closed up the flesh under it.”

66 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done.

67 tn The Hebrew term הַפַּעַם (happaam) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

68 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

69 tn Or “from” (but see v. 22).

70 sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

71 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.

72 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.

73 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.

74 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); 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). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.

75 tn Heb “And the two of them were naked, the man and his wife.”

76 tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

77 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

78 sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

79 tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

80 tn Heb “animals of the field.”

81 tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

82 sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

83 tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

84 tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

85 sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

86 tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

87 tn The response of the serpent includes the infinitive absolute with a blatant negation equal to saying: “Not – you will surely die” (לֹא מוֹת תִּמֻתען, lomot tÿmutun). The construction makes this emphatic because normally the negative particle precedes the finite verb. The serpent is a liar, denying that there is a penalty for sin (see John 8:44).

88 tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

89 tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿe) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

90 sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

91 tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

92 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

93 tn The Hebrew word תַּאֲוָה (taavah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

94 tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

95 tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

96 sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

97 tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

98 tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

99 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

100 tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

101 sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

102 tn Heb “and he said.”

103 tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

104 tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

105 sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

106 sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

107 tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

108 tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

109 tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

110 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

111 tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

112 sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

113 tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

114 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

115 sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

116 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

117 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

118 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

119 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

120 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

121 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

122 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.

123 tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.

124 tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the Lord announces a struggle, a conflict between the man and the woman. She will desire to control him, but he will dominate her instead. This interpretation also fits the tone of the passage, which is a judgment oracle. See further Susan T. Foh, “What is the Woman’s Desire?” WTJ 37 (1975): 376-83.

125 tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the Lord simply announces the struggle without indicating who will emerge victorious.

126 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

127 tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

128 sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

129 tn The Hebrew phrase בַּעֲבוּרֶךָ (baavurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

130 sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

131 tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.

132 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

133 sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

134 sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

135 tn Or “Adam”; however, the Hebrew term has the definite article here.

136 sn The name Eve means “Living one” or “Life-giver” in Hebrew.

137 tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

138 tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

139 sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

140 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

141 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

142 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

143 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

144 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

145 tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

146 tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

147 tn The Hebrew word is traditionally transliterated “the cherubim.”

148 tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

149 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

150 tn Heb “the man knew,” a frequent euphemism for sexual relations.

151 tn Or “she conceived.”

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

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

154 tn Heb “And she again gave birth.”

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

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

157 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

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

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

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

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

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

163 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

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

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

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

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

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

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

170 tn Heb “arose against” (in a hostile sense).

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

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

173 tn Heb “The one guarding my brother [am] I?”

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

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

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

177 tn Heb “work.”

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

179 tn Heb “its strength.”

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

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

182 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

183 tn Heb “from upon the surface of the ground.”

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

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

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

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

188 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

189 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

190 tn Heb “knew,” a frequent euphemism for sexual relations.

191 tn Or “she conceived.”

192 tn Heb “according to the name of.”

193 tn Heb “and Irad fathered.”

194 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

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

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

197 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

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

199 tn Heb “knew,” a frequent euphemism for sexual relations.

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

201 tn Heb “offspring.”

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

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

204 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

205 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

206 tn The Hebrew text has אָדָם (’adam).

207 tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

208 tn The Hebrew word used here is אָדָם (’adam).

209 tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

210 tn Heb “The days of Adam.”

211 tn Heb “he fathered.”

212 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

213 tn Heb “all the days of Adam which he lived”

214 sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

215 tn Heb “he fathered.”

216 tn Heb “he fathered.”

217 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

218 sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

219 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

220 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

221 tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

222 sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

223 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

224 sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

225 tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

226 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

227 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

228 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

229 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

230 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

231 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-haelohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

232 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

233 tn Or “forever.”

234 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

235 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

236 tn Heb “flesh.”

237 tn See the note on “they” earlier in this verse.

238 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

239 tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

240 tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

241 tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

242 tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

243 tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

244 tn Heb “men of name” (i.e., famous men).

245 sn The Hebrew verb translated “saw” (רָאָה, raah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

246 tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

247 tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

248 tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

249 sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

250 tn Heb “all the day.”

251 tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

252 tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyitatsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, maaseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).

253 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַדמִן (min...ad) stresses the extent of the judgment in creation.

254 tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.

255 tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.

256 tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.

257 sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

258 tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

259 tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

260 tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

261 tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

262 tn Heb “fathered.”

263 tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.

264 tn Heb “before.”

265 tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).

266 tn Or “God saw how corrupt the earth was.”

267 tn The repetition in the text (see v. 11) emphasizes the point.

268 tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

269 tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

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

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

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

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

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

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

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

277 tn Heb “a cubit.”

278 tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.

279 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

280 tn Heb “the flood, water.”

281 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

282 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

283 tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

284 tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

285 tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

286 tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

287 tn Heb “to keep alive.”

288 tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.

289 tn Heb “from all food,” meaning “some of every kind of food.”

290 tn Or “will be eaten.”

291 tn Heb “and gather it to you.”

292 tn Heb “according to all.”

293 tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

294 tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

295 tn Or “seven pairs” (cf. NRSV).

296 sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

297 tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

298 tn Or “seven pairs” (cf. NRSV).

299 tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

300 tn Heb “to keep alive offspring.”

301 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

302 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

303 tn Heb “according to all.”

304 tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

305 tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

306 tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

307 tn Heb “two two” meaning “in twos.”

308 tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

309 tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

310 tn Heb “came upon.”

311 tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

312 sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

313 tn Heb “was.”

314 tn Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”

315 tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

316 tn Heb “every bird, every wing.”

317 tn Heb “two two” meaning “in twos.”

318 tn Heb “flesh.”

319 tn Heb “Those that went in, male and female from all flesh they went in.”

320 tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

321 tn Heb “went.”

322 tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

323 tn Heb “and.”

324 tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

325 tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

326 tn Heb “flesh.”

327 tn Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”

328 tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

329 tn Heb “wiped away” (cf. NRSV “blotted out”).

330 tn Heb “from man to animal to creeping thing and to the bird of the sky.”

331 tn The Hebrew verb שָׁאָר (shaar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root r,” AUSS 11 (1973): 152-69.

332 sn The Hebrew verb translated “prevailed over” suggests that the waters were stronger than the earth. The earth and everything in it were no match for the return of the chaotic deep.

333 tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

334 tn Heb “to pass over.”

335 tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.

336 tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

337 tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

338 tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

339 tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

340 tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

341 tn Or “could be seen.”

342 tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

343 tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

344 tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

345 tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

346 tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

347 tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

348 tn The words “still covered” is supplied in the translation for stylistic reasons.

349 tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

350 tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

351 tn Heb “and he brought it to himself to the ark.”

352 tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

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

354 tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

355 tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

356 tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

357 tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

358 tn In v. 13 the ground (הָאֲדָמָה, haadamah) is dry; now the earth (הָאָרֶץ, haarets) is dry.

359 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

360 tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

361 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

362 sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

363 tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

364 tn Heb “and the Lord said.”

365 tn Heb “in his heart.”

366 tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

367 tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

368 tn Heb “the inclination of the heart of humankind.”

369 tn Heb “from his youth.”

370 tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

371 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

372 tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

373 tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

374 tn Heb “every moving thing that lives for you will be for food.”

375 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

376 tn The perfect verb form describes the action that accompanies the declaration.

377 tn Heb “only.”

378 tn Or “flesh.”

379 tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.

380 tn The words “in it” are supplied in the translation for stylistic reasons.

381 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

382 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

383 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

384 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

385 tn Heb “of the man.”

386 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

387 tn Heb “the blood of man.”

388 tn Heb “by man,” a generic term here for other human beings.

389 sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

390 tn Heb “he”; the referent (God) has been specified in the translation for clarity.

391 sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28).

392 tn Heb “to Noah and to his sons with him, saying.”

393 tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

394 tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

395 tn The verbal repetition is apparently for emphasis.

396 tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

397 tn Heb “all flesh.”

398 tn Heb “cut off.”

399 tn Heb “and all flesh will not be cut off again by the waters of the flood.”

400 tn Heb “sign.”

401 sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

402 tn Heb “between me and between you.”

403 tn The words “a covenant” are supplied in the translation for clarification.

404 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

405 tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

406 sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

407 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

408 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.

409 tn Heb “which [is] between me and between you.”

410 tn Heb “all flesh.”

411 tn Heb “to destroy.”

412 tn Heb “all flesh.”

413 tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

414 tn Heb “all flesh.”

415 sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.

416 tn Heb “was scattered.” The verb פָּצָה (patsah, “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. 11.

417 sn The epithet a man of the soil indicates that Noah was a farmer.

418 tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”

419 tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.

420 sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

421 tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

422 tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

423 tn Heb “their faces [were turned] back.”

424 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

425 tn Heb “he knew.”

426 tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

427 sn For more on the curse, see H. C. Brichto, The Problem ofCursein the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.

428 sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).

429 tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’evedavadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.

430 tn Heb “blessed be.”

431 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

432 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

433 tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

434 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

435 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

436 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

437 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.

438 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.

439 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.

440 sn Madai was the ancestor of the Medes, who lived east of Assyria.

441 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.

442 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

443 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.

444 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.

445 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.

446 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.

447 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.

448 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.

449 sn The descendants of Elishah populated Cyprus.

450 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.

451 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.

452 tc Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.

453 sn The descendants of Cush settled in Nubia (Ethiopia).

454 sn The descendants of Mizraim settled in Upper and Lower Egypt.

455 sn The descendants of Put settled in Libya.

456 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).

457 sn The descendants of Seba settled in Upper Egypt along the Nile.

458 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

459 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

460 sn The descendants of Raamah settled in southwest Arabia.

461 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

462 sn Sheba became the name of a kingdom in southwest Arabia.

463 sn The name Dedan is associated with àUla in northern Arabia.

464 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

465 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

466 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

467 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

468 tn Or “Babylon.”

469 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

470 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

471 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

472 sn Shinar is another name for Babylonia.

473 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

474 tn Heb “Asshur.”

475 sn Nineveh was an ancient Assyrian city situated on the Tigris River.

476 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

477 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

478 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”

479 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).

480 tn Heb “fathered.”

481 sn The Ludites were African tribes west of the Nile Delta.

482 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.

483 sn The Lehabites are identified with the Libyans.

484 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).

485 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

486 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.

487 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.

488 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

489 tn Heb “fathered.”

490 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.

491 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

492 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.

493 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.

494 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).

495 sn The Hivites were Canaanite tribes of a Hurrian origin.

496 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.

497 sn The Sinites lived in Sin, another town in Lebanon.

498 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

499 sn The Zemarites lived in the town Sumur, north of Arka.

500 sn The Hamathites lived in Hamath on the Orontes River.

501 tn Heb “were.”

502 map For location see Map1-A1; JP3-F3; JP4-F3.

503 tn Heb “as you go.”

504 tn Heb “as you go.”

505 tn Heb “And to Shem was born.”

506 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.

507 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.

508 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.

509 sn The descendants of Arphaxad may have lived northeast of Nineveh.

510 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.

511 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.

512 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”

513 tn Heb “fathered.”

514 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.

515 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).

516 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

517 tn Heb “fathered.”

518 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

519 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

520 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

521 sn The name Jerah means “moon.”

522 sn Uzal was the name of the old capital of Yemen.

523 sn The name Diklah means “date-palm.”

524 sn Obal was a name used for several localities in Yemen.

525 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”

526 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.

527 sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

528 sn Havilah is listed with Ham in v. 7.

529 tn Heb “as you go.”

530 tn Or “separated.”

531 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.

532 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.

533 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

534 tn Or perhaps “from the east” (NRSV) or “in the east.”

535 tn Heb “in the land of Shinar.”

536 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

537 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

538 tn Or “bitumen” (cf. NEB, NRSV).

539 tn The disjunctive clause gives information parenthetical to the narrative.

540 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

541 tn The form וְנַעֲשֶׂה (vÿnaaseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

542 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

543 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

544 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.

545 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.

546 tn Heb “and one lip to all of them.”

547 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”

548 tn Heb “all that they purpose to do will not be withheld from them.”

549 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the Lord our God said to us…. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235.

550 tn Heb “they will not hear, a man the lip of his neighbor.”

551 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.

552 tn The verb has no expressed subject and so can be rendered as a passive in the translation.

553 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

554 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

555 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

556 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.

557 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

558 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

559 tn Heb “upon the face of Terah his father.”

560 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

561 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

562 tn Heb “And the days of Terah were.”

563 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.

564 sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

565 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

566 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

567 sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

568 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

569 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

570 tn Or “I will make you famous.”

571 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

572 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

573 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

574 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 on”] 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 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.

575 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

576 tn Heb “just as the Lord said to him.”

577 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

578 tn Heb “was the son of five years and seventy year[s].”

579 tn Heb “the son of his brother.”

580 tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

581 tn Heb “went out to go.”

582 tn Or “terebinth.”

583 sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

584 tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

585 tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

586 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

587 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

588 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

589 tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

590 tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”

591 tn Or “the South [country].”

592 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

593 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

594 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

595 tn Heb “drew near to enter.”

596 tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

597 tn Heb “a woman beautiful of appearance are you.”

598 tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

599 tn Heb “say.”

600 sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

601 tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

602 tn Heb “and my life will live.”

603 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

604 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

605 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

606 sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.

607 tn Heb “and there was to him.”

608 tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.

609 tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

610 tn The preterite with vav (ו) consecutive here expresses consequence.

611 tn Heb “to me for a wife.”

612 tn Heb “Look, your wife!”

613 tn Heb “take and go.”

614 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

615 tn Or “the South [country]” (also in v. 3).

616 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

617 tn Heb “heavy.”

618 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

619 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

620 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.

621 tn The words “he returned” are supplied in the translation for stylistic reasons.

622 tn Heb “where his tent had been.”

623 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

624 tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

625 tn Heb “was going.”

626 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.

627 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

628 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

629 tn The same infinitive occurs here, serving as the object of the verb.

630 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

631 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

632 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

633 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

634 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

635 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

636 tn Or “plain”; Heb “circle.”

637 tn The words “he noticed” are supplied in the translation for stylistic reasons.

638 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

639 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

640 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

641 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

642 tn Heb “a man from upon his brother.”

643 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.

644 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

645 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

646 tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿod, “exceedingly,” translated here as “extremely”).

647 tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

648 tn Heb “lift up your eyes and see.”

649 tn Heb “for all the land which you see to you I will give it and to your descendants.”

650 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

651 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.

652 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.

653 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).

654 tn Heb “he came and lived.”

655 tn Or “terebinths.”

656 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

657 sn Shinar (also in v. 9) is the region of Babylonia.

658 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

659 tn Heb “made war.”

660 sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

661 tn Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.

662 tn The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.

663 sn The Salt Sea is the older name for the Dead Sea.

664 tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.

665 tn This is another adverbial accusative of time.

666 sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.

667 tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.

668 sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

669 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

670 tn Heb “against.”

671 tn Or “Goyim.” See the note on the word “nations” in 14:1.

672 tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

673 tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

674 tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

675 tn Heb “the rest.”

676 sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

677 tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.

678 tn Heb “Lot the son of his brother.”

679 tn Heb “and.”

680 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

681 tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

682 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

683 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

684 tn Or “terebinths.”

685 tn Or “a brother”; or “a relative”; or perhaps “an ally.”

686 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

687 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

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

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

690 tn The words “the invaders” have been supplied in the translation for clarification.

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

692 tn The Hebrew text simply has “night” as an adverbial accusative.

693 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

694 tn Heb “he divided himself…he and his servants.”

695 tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

696 tn The word “stolen” is supplied in the translation for clarification.

697 tn The phrase “the rest of “ has been supplied in the translation for clarification.

698 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

699 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

700 sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

701 sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

702 tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

703 tn The preposition לְ (lamed) introduces the agent after the passive participle.

704 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

705 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

706 tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

707 sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

708 tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

709 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

710 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

711 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

712 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

713 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

714 tn Heb “except only what the young men have eaten.”

715 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

716 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

717 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

718 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

719 tn Heb “I am going.”

720 tn Heb “the son of the acquisition of my house.”

721 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

722 sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

723 tn Heb “And Abram said.”

724 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).

725 tn Heb “is inheriting me.”

726 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

727 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

728 tn Heb “inherit you.”

729 tn The Hebrew כִּי־אִם (ki-im) forms a very strong adversative.

730 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

731 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

732 tn Heb “will inherit you.”

733 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

734 tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.

735 tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

736 tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.

737 tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).

738 tn Heb “And he said.”

739 sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

740 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

741 tn Here the vav carries adversative force and is translated “but.”

742 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

743 tn See note on the phrase “sovereign Lord” in 15:2.

744 tn Or “how.”

745 tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.

746 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

747 tn Heb “in the middle.”

748 tn Heb “to meet its neighbor.”

749 tn Heb “a deep sleep fell on Abram.”

750 tn Heb “and look, terror, a great darkness was falling on him.”

751 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

752 tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

753 tn Heb “in a land not theirs.”

754 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

755 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.

756 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.

757 sn You will go to your ancestors. This is a euphemistic expression for death.

758 tn Heb “in a good old age.”

759 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

760 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

761 tn Heb “is not yet complete.”

762 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

763 tn Heb “these pieces.”

764 tn Heb “cut a covenant.”

765 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

766 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

767 tn The words “the land” are supplied in the translation for stylistic reasons.

768 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.

769 tn The disjunctive clause signals the beginning of a new episode in the story.

770 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

771 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

772 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

773 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

774 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

775 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

776 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

777 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

778 tn Heb “the Egyptian, her female servant.”

779 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

780 tn Heb “entered to.” See the note on the same expression in v. 2.

781 tn Or “she conceived” (also in v. 5)

782 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.

783 tn Heb “my wrong is because of you.”

784 tn Heb “I placed my female servant in your bosom.”

785 tn Heb “saw.”

786 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

787 tn Heb “me and you.”

788 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

789 tn Heb “in your hand.”

790 tn Heb “what is good in your eyes.”

791 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

792 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

793 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

794 tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

795 tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

796 tn Heb “from the presence of.”

797 tn The imperative וְהִתְעַנִּי (vÿhitanni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

798 tn Heb “The Lord’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.

799 tn Heb “cannot be numbered because of abundance.”

800 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

801 tn The active participle refers here to something that is about to happen.

802 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

803 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

804 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

805 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

806 tn Heb “And the hand of everyone will be against him.”

807 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

808 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

809 tn Heb “after one who sees me.”

810 tn The verb does not have an expressed subject and so is rendered as passive in the translation.

811 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿer lakhay roi) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

812 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

813 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”

814 tn The disjunctive clause gives information that is parenthetical to the narrative.

815 tn Heb “the son of eighty-six years.”

816 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.

817 tn Heb “in addition to the first famine which was.”

818 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.