3:1 Now 1 the serpent 2 was more shrewd 3
than any of the wild animals 4 that the Lord God had made. He said to the woman, “Is it really true that 5 God 6 said, ‘You must not eat from any tree of the orchard’?” 7 3:2 The woman said to the serpent, “We may eat 8 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, 9 or else you will die.’” 10 3:4 The serpent said to the woman, “Surely you will not die, 11 3:5 for God knows that when you eat from it your eyes will open 12 and you will be like divine beings who know 13 good and evil.” 14
3:6 When 15 the woman saw that the tree produced fruit that was good for food, 16 was attractive 17 to the eye, and was desirable for making one wise, 18 she took some of its fruit and ate it. 19 She also gave some of it to her husband who was with her, and he ate it. 20 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.
3:8 Then the man and his wife heard the sound of the Lord God moving about 21 in the orchard at the breezy time 22 of the day, and they hid 23 from the Lord God among the trees of the orchard. 3:9 But the Lord God called to 24 the man and said to him, “Where are you?” 25 3:10 The man replied, 26 “I heard you moving about 27 in the orchard, and I was afraid because I was naked, so I hid.” 3:11 And the Lord God 28 said, “Who told you that you were naked? 29 Did you eat from the tree that I commanded you not to eat from?” 30 3:12 The man said, “The woman whom you gave me, she gave 31 me some fruit 32 from the tree and I ate it.” 3:13 So the Lord God said to the woman, “What is this 33 you have done?” And the woman replied, “The serpent 34 tricked 35 me, and I ate.”
3:14 The Lord God said to the serpent, 36
“Because you have done this,
cursed 37 are you above all the wild beasts
and all the living creatures of the field!
On your belly you will crawl 38
and dust you will eat 39 all the days of your life.
3:15 And I will put hostility 40 between you and the woman
and between your offspring and her offspring; 41
her offspring will attack 42 your head,
and 43 you 44 will attack her offspring’s heel.” 45
3:16 To the woman he said,
“I will greatly increase 46 your labor pains; 47
with pain you will give birth to children.
You will want to control your husband, 48
but he will dominate 49 you.”
3:17 But to Adam 50 he said,
“Because you obeyed 51 your wife
and ate from the tree about which I commanded you,
‘You must not eat from it,’
cursed is the ground 52 thanks to you; 53
in painful toil you will eat 54 of it all the days of your life.
3:18 It will produce thorns and thistles for you,
but you will eat the grain 55 of the field.
3:19 By the sweat of your brow 56 you will eat food
until you return to the ground, 57
for out of it you were taken;
for you are dust, and to dust you will return.” 58
3:20 The man 59 named his wife Eve, 60 because 61 she was the mother of all the living. 62 3:21 The Lord God made garments from skin 63 for Adam and his wife, and clothed them. 3:22 And the Lord God said, “Now 64 that the man has become like one of us, 65 knowing 66 good and evil, he must not be allowed 67 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 68 from the orchard in Eden to cultivate the ground from which he had been taken. 3:24 When he drove 69 the man out, he placed on the eastern side 70 of the orchard in Eden angelic sentries 71 who used the flame of a whirling sword 72 to guard the way to the tree of life.
4:1 Now 73 the man had marital relations with 74 his wife Eve, and she became pregnant 75 and gave birth to Cain. Then she said, “I have created 76 a man just as the Lord did!” 77 4:2 Then she gave birth 78 to his brother Abel. 79 Abel took care of the flocks, while Cain cultivated the ground. 80
4:3 At the designated time 81 Cain brought some of the fruit of the ground for an offering 82 to the Lord. 4:4 But Abel brought 83 some of the firstborn of his flock – even the fattest 84 of them. And the Lord was pleased with 85 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 86 So Cain became very angry, 87 and his expression was downcast. 88
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 89 that if you do what is right, you will be fine? 90 But if you do not do what is right, sin is crouching 91 at the door. It desires to dominate you, but you must subdue it.” 92
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 93 While they were in the field, Cain attacked 94 his brother 95 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 96 And he replied, “I don’t know! Am I my brother’s guardian?” 97 4:10 But the Lord said, “What have you done? 98 The voice 99 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 100 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 101 the
ground it will no longer yield 102 its best 103 for you. You will be a homeless wanderer 104 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 105 is too great to endure! 106 4:14 Look! You are driving me off the land 107 today, and I must hide from your presence. 108 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, 109 if anyone kills Cain, Cain will be avenged seven times as much.” 110 Then the Lord put a special mark 111 on Cain so that no one who found him would strike him down. 112 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 113 east of Eden.
4:17 Cain had marital relations 114 with his wife, and she became pregnant 115 and gave birth to Enoch. Cain was building a city, and he named the city after 116 his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father 117 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 118 of those who live in tents and keep 119 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 120 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 121 for hurting me.
4:24 If Cain is to be avenged seven times as much,
then Lamech seventy-seven times!” 122
4:25 And Adam had marital relations 123 with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given 124 me another child 125 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 126 began to worship 127 the Lord.
5:1 This is the record 128 of the family line 129 of Adam.
When God created humankind, 130 he made them 131 in the likeness of God. 5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” 132
5:3 When 133 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 134 after he became the father of Seth was 800 years; during this time he had 135 other 136 sons and daughters. 5:5 The entire lifetime 137 of Adam was 930 years, and then he died. 138
5:6 When Seth had lived 105 years, he became the father 139 of Enosh. 5:7 Seth lived 807 years after he became the father of Enosh, and he had 140 other 141 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 142 for 300 years, 143 and he had other 144 sons and daughters. 5:23 The entire lifetime of Enoch was 365 years. 5:24 Enoch walked with God, and then he disappeared 145 because God took 146 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 147 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, 148 saying, “This one will bring us comfort 149 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 150 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 151 became the father of Shem, Ham, and Japheth.
Now Joseph was well built and good-looking. 157
1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” 159 It was so. 1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.
1:26 Then God said, “Let us make 160
humankind 161 in our image, after our likeness, 162 so they may rule 163 over the fish of the sea and the birds of the air, over the cattle, and over all the earth, 164 and over all the creatures that move 165 on the earth.”
1:27 God created humankind 166 in his own image,
in the image of God he created them, 167
male and female he created them. 168
1:2 Now 169 the earth 170 was without shape and empty, 171 and darkness 172 was over the surface of the watery deep, 173 but the Spirit of God 174 was moving 175 over the surface 176 of the water. 177
25:19 This is the account of Isaac, 184 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 185 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 186
25:21 Isaac prayed to 187 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.
ר (Resh)
4:20 Our very life breath – the Lord’s anointed king 188 –
was caught in their traps, 189
of whom we thought, 190
“Under his protection 191 we will survive among the nations.”
17:16 “‘As surely as I live, declares the sovereign Lord, surely in the city 192 of the king who crowned him, whose oath he despised and whose covenant he broke – in the middle of Babylon he will die!
1 tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.
2 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.”
3 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.
4 tn Heb “animals of the field.”
5 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.”
6 sn God. The serpent does not use the expression “Yahweh God” [
7 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.
8 tn There is a notable change between what the
9 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).
10 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).
11 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, lo’ mot 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).
12 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.
13 tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) 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.
14 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.)
15 tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.
16 tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.
17 tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.
18 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.
19 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.
20 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.
21 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
22 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
23 tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the
24 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.”
25 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?”
26 tn Heb “and he said.”
27 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.”
28 tn Heb “and he said.” The referent (the
29 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
30 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.
31 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.
32 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.
33 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).
34 sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.
35 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).
36 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.
37 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.
38 tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.
39 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.
40 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.
41 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).
42 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.
43 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).
44 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
45 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.
46 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.
47 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.
48 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
49 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
50 tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).
51 tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.
52 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.
53 tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) 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.
54 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.
55 tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.
56 tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.
57 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.
58 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.
59 tn Or “Adam”; however, the Hebrew term has the definite article here.
60 sn The name Eve means “Living one” or “Life-giver” in Hebrew.
61 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.
62 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.
63 sn The
64 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
65 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
66 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
67 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.
68 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
69 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
70 tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.
71 tn The Hebrew word is traditionally transliterated “the cherubim.”
72 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.
73 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
74 tn Heb “the man knew,” a frequent euphemism for sexual relations.
75 tn Or “she conceived.”
76 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.
77 tn Heb “with the
78 tn Heb “And she again gave birth.”
79 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.
80 tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.
81 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.
82 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.
83 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
84 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).
85 tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.
86 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.
87 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
88 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
89 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.
90 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
91 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).
92 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.
93 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.
94 tn Heb “arose against” (in a hostile sense).
95 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
96 sn Where is Abel your brother? Again the
97 tn Heb “The one guarding my brother [am] I?”
98 sn What have you done? Again the
99 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.
100 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).
101 tn Heb “work.”
102 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.
103 tn Heb “its strength.”
104 tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).
105 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
106 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
107 tn Heb “from upon the surface of the ground.”
108 sn I must hide from your presence. The motif of hiding from the
109 tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”
110 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.
111 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.
112 sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.
113 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
114 tn Heb “knew,” a frequent euphemism for sexual relations.
115 tn Or “she conceived.”
116 tn Heb “according to the name of.”
117 tn Heb “and Irad fathered.”
118 tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.
119 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).
120 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.
121 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
122 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.
123 tn Heb “knew,” a frequent euphemism for sexual relations.
124 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).
125 tn Heb “offspring.”
126 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.
127 tn Heb “call in the name.” The expression refers to worshiping the
128 tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”
129 tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.
130 tn The Hebrew text has אָדָם (’adam).
131 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.
132 tn The Hebrew word used here is אָדָם (’adam).
133 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.
134 tn Heb “The days of Adam.”
135 tn Heb “he fathered.”
136 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
137 tn Heb “all the days of Adam which he lived”
138 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.
139 tn Heb “he fathered.”
140 tn Heb “he fathered.”
141 tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
142 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.
143 tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”
144 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
145 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.
146 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.
147 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
148 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.
149 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.
150 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
151 tn Heb “Noah.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
152 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
153 sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.
154 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
155 tn Heb “did not know.”
156 sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.
157 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
158 tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.
159 tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.
160 sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the
161 tn The Hebrew word is אָדָם (’adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.
162 tn The two prepositions translated “in” and “according to” have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word צֶלֶם (tselem, “image”) is used frequently of statues, models, and images – replicas (see D. J. A. Clines, “The Etymology of Hebrew selem,” JNSL 3 [1974]: 19-25). The word דְּמוּת (dÿmut, “likeness”) is an abstract noun; its verbal root means “to be like; to resemble.” In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The “image of God” would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.
163 tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.
164 tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).
165 tn Heb “creep” (also in v. 28).
166 tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.”
167 tn The third person suffix on the particle אֵת (’et) is singular here, but collective.
168 sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.
169 tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.
170 tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.
171 tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.
172 sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.
173 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 7:11).
174 tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).
175 tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)
176 tn Heb “face.”
177 sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.
178 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
179 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
180 tn Heb “as you go.”
181 sn The name Asshur refers here to a tribal area in the Sinai.
182 tn Heb “he fell.”
183 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
184 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.
185 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
186 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.
187 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
188 tn Heb “the anointed one of the
189 tn Heb “was captured in their pits.”
190 tn Heb “of whom we had said.”
191 tn Heb “under his shadow.” The term צֵל (tsel, “shadow”) is used figuratively here to refer the source of protection from military enemies. In the same way that the shade of a tree gives physical relief and protection from the heat of the sun (e.g., Judg 9:15; Job 40:22; Ps 80:11; Song 2:3; Ezek 17:23; 31:6, 12, 17; Hos 4:13; 14:8; Jon 4:5, 6), a faithful and powerful king can provide “shade” (= protection) from enemies and military attack (Num 14:19; Ps 91:1; Isa 30:2, 3; 49:2; 51:16; Jer 48:45; Lam 4:20).
192 tn Heb “place.”