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 1 was taken 2 into the household of Pharaoh, 3 12:16 and he did treat Abram well 4 on account of her. Abram received 5 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 6 because of Sarai, Abram’s wife.
20:1 Abraham journeyed from there to the Negev 7 region and settled between Kadesh and Shur. While he lived as a temporary resident 8 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 9 to Abimelech in a dream at night and said to him, “You are as good as dead 10 because of the woman you have taken, for she is someone else’s wife.” 11
20:4 Now Abimelech had not gone near her. He said, “Lord, 12 would you really slaughter an innocent nation? 13 20:5 Did Abraham 14 not say to me, ‘She is my sister’? And she herself said, 15 ‘He is my brother.’ I have done this with a clear conscience 16 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 17 That is why I have kept you 18 from sinning against me and why 19 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 20 he is a prophet 21 and he will pray for you; thus you will live. 22 But if you don’t give her back, 23 know that you will surely die 24 along with all who belong to you.”
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 30 for you have become much more powerful 31 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 32 26:18 Isaac reopened 33 the wells that had been dug 34 back in the days of his father Abraham, for the Philistines had stopped them up 35 after Abraham died. Isaac 36 gave these wells 37 the same names his father had given them. 38
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 39 water there, 26:20 the herdsmen of Gerar quarreled 40 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 41 named the well 42 Esek 43 because they argued with him about it. 44 26:21 His servants 45 dug another well, but they quarreled over it too, so Isaac named it 46 Sitnah. 47 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 48 named it 49 Rehoboth, 50 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 51 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 52 the Lord. He pitched his tent there, and his servants dug a well. 53
26:26 Now Abimelech had come 54 to him from Gerar along with 55 Ahuzzah his friend 56 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 57 and sent me away from you.” 26:28 They replied, “We could plainly see 58 that the Lord is with you. So we decided there should be 59 a pact between us 60 – between us 61 and you. Allow us to make 62 a treaty with you 26:29 so that 63 you will not do us any harm, just as we have not harmed 64 you, but have always treated you well 65 before sending you away 66 in peace. Now you are blessed by the Lord.” 67
26:30 So Isaac 68 held a feast for them and they celebrated. 69 26:31 Early in the morning the men made a treaty with each other. 70 Isaac sent them off; they separated on good terms. 71
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 72 26:33 So he named it Shibah; 73 that is why the name of the city has been Beer Sheba 74 to this day.
31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. 78 31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me 79 and carried away my daughters as if they were captives of war! 80 31:27 Why did you run away secretly 81 and deceive me? 82 Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 83 31:28 You didn’t even allow me to kiss my daughters and my grandchildren 84 good-bye. You have acted foolishly! 31:29 I have 85 the power to do you harm, but the God of your father told me last night, ‘Be careful 86 that you neither bless nor curse Jacob.’ 87
1 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.
2 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.
3 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
4 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.
5 tn Heb “and there was to him.”
6 tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the
7 tn Or “the South [country]”; Heb “the land of the Negev.”
8 tn Heb “and he sojourned.”
9 tn Heb “came.”
10 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
11 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
12 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
13 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
14 tn Heb “he”; the referent has been specified in the translation for clarity.
15 tn Heb “and she, even she.”
16 tn Heb “with the integrity of my heart.”
17 tn Heb “with the integrity of your heart.”
18 tn Heb “and I, even I, kept you.”
19 tn Heb “therefore.”
20 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
21 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
22 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
23 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
24 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
25 tn Heb “and there was to him.”
26 tn Heb “possessions of sheep.”
27 tn Heb “possessions of cattle.”
28 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
29 tn Heb “and the Philistines stopped them up and filled them with dirt.”
30 tn Heb “Go away from us.”
31 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
32 tn Heb “and he camped in the valley of Gerar and he lived there.”
33 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
34 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
35 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
36 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
37 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
38 tn Heb “called names to them according to the names that his father called them.”
39 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
40 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
41 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
42 tn Heb “and he called the name of the well.”
43 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
44 tn The words “about it” are supplied in the translation for stylistic reasons.
45 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
46 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
47 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
48 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
49 tn Heb “and he called its name.”
50 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
51 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
52 tn Heb “called in the name of.” The expression refers to worshiping the
53 tn Heb “and they dug there, the servants of Isaac, a well.”
54 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
55 tn Heb “and.”
56 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
57 tn The disjunctive clause is circumstantial, expressing the reason for his question.
58 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
59 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
60 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
61 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
62 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
63 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
64 tn Heb “touched.”
65 tn Heb “and just as we have done only good with you.”
66 tn Heb “and we sent you away.”
67 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
68 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
69 tn Heb “and they ate and drank.”
70 tn Heb “and they got up early and they swore an oath, a man to his brother.”
71 tn Heb “and they went from him in peace.”
72 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
73 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
74 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
75 tn Heb “said to him.”
76 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
77 tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.
78 tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.
79 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).
80 tn Heb “and you have led away my daughters like captives of a sword.”
81 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”
82 tn Heb “and steal me.”
83 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”
84 tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.
85 tn Heb “there is to my hand.”
86 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
87 tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.
88 tn Heb “and they journeyed.”
89 tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).
90 tn The form לֵאמֹר (le’mor) is the Qal infinitive construct with the lamed (ל) preposition. It is used so often epexegetically that it has achieved idiomatic status – “saying” (if translated at all). But here it would make better sense to take it as a purpose infinitive. God sent him to say these words.
91 tn The imperfect tense with the vav (וְיַעַבְדֻנִי, vÿya’avduni) following the imperative is in volitive sequence, showing the purpose – “that they may serve me.” The word “serve” (עָבַד, ’avad) is a general term to include religious observance and obedience.
92 tn The final עַד־כֹּה (’ad-koh, “until now”) narrows the use of the perfect tense to the present perfect: “you have not listened.” That verb, however, involves more than than mere audition. It has the idea of responding to, hearkening, and in some places obeying; here “you have not complied” might catch the point of what Moses is saying, while “listen” helps to maintain the connection with other uses of the verb.
93 tn Or “complied” (שָׁמַעְתָּ, shama’ta).
94 tn The construction using הִנֵּה (hinneh) before the participle (here the Hiphil participle מַכֶּה, makkeh) introduces a futur instans use of the participle, expressing imminent future, that he is about to do something.
95 sn W. C. Kaiser summarizes a view that has been adopted by many scholars, including a good number of conservatives, that the plagues overlap with natural phenomena in Egypt. Accordingly, the “blood” would not be literal blood, but a reddish contamination in the water. If there was an unusually high inundation of the Nile, the water flowed sluggishly through swamps and was joined with the water from the mountains that washed out the reddish soil. If the flood were high, the water would have a deeper red color. In addition to this discoloration, there is said to be a type of algae which produce a stench and a deadly fluctuation of the oxygen level of the river that is fatal to fish (see W. C. Kaiser, Jr., “Exodus,” EBC 2:350; he cites Greta Hort, “The Plagues of Egypt,” ZAW 69 [1957]: 84-103; same title, ZAW 70 [1958]: 48-59). While most scholars would agree that the water did not actually become blood (any more than the moon will be turned to literal blood [Joel 2:31]), many are not satisfied with this kind of explanation. If the event was a fairly common feature of the Nile, it would not have been any kind of sign to Pharaoh – and it should still be observable. The features that would have to be safeguarded are that it was understood to be done by the staff of God, that it was unexpected and not a mere coincidence, and that the magnitude of the contamination, color, stench, and death, was unparalleled. God does use natural features in miracles, but to be miraculous signs they cannot simply coincide with natural phenomena.