15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 1 and the one who will reward you in great abundance.” 2
15:2 But Abram said, “O sovereign Lord, 3 what will you give me since 4 I continue to be 5 childless, and my heir 6 is 7 Eliezer of Damascus?” 8 15:3 Abram added, 9 “Since 10 you have not given me a descendant, then look, one born in my house will be my heir!” 11
15:4 But look, 12 the word of the Lord came to him: “This man 13 will not be your heir, 14 but instead 15 a son 16 who comes from your own body will be 17 your heir.” 18 15:5 The Lord 19 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 20 the Lord, and the Lord 21 considered his response of faith 22 as proof of genuine loyalty. 23
15:7 The Lord said 24 to him, “I am the Lord 25 who brought you out from Ur of the Chaldeans 26 to give you this land to possess.” 15:8 But 27 Abram 28 said, “O sovereign Lord, 29 by what 30 can I know that I am to possess it?”
15:9 The Lord 31 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 32 took all these for him and then cut them in two 33 and placed each half opposite the other, 34 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, 35 and great terror overwhelmed him. 36 15:13 Then the Lord said to Abram, “Know for certain 37 that your descendants will be strangers 38 in a foreign country. 39 They will be enslaved and oppressed 40 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 41 Afterward they will come out with many possessions. 15:15 But as for you, 42 you will go to your ancestors 43 in peace and be buried at a good old age. 44 15:16 In the fourth generation 45 your descendants 46 will return here, for the sin of the Amorites has not yet reached its limit.” 47
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 48 passed between the animal parts. 49 15:18 That day the Lord made a covenant 50 with Abram: “To your descendants I give 51 this land, from the river of Egypt 52 to the great river, the Euphrates River – 15:19 the land 53 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 54
16:1 Now Sarai, 55 Abram’s wife, had not given birth to any children, 56 but she had an Egyptian servant 57 named Hagar. 58 16:2 So Sarai said to Abram, “Since 59 the Lord has prevented me from having children, have sexual relations with 60 my servant. Perhaps I can have a family by her.” 61 Abram did what 62 Sarai told him.
16:3 So after Abram had lived 63 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 64 to her husband to be his wife. 65 16:4 He had sexual relations with 66 Hagar, and she became pregnant. 67 Once Hagar realized she was pregnant, she despised Sarai. 68 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 69 I allowed my servant to have sexual relations with you, 70 but when she realized 71 that she was pregnant, she despised me. 72 May the Lord judge between you and me!” 73
16:6 Abram said to Sarai, “Since your 74 servant is under your authority, 75 do to her whatever you think best.” 76 Then Sarai treated Hagar 77 harshly, 78 so she ran away from Sarai. 79
16:7 The Lord’s angel 80 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 81 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 82 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 83 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 84 “so that they will be too numerous to count.” 85 16:11 Then the Lord’s angel said to her,
“You are now 86 pregnant
and are about to give birth 87 to a son.
You are to name him Ishmael, 88
for the Lord has heard your painful groans. 89
16:12 He will be a wild donkey 90 of a man.
He will be hostile to everyone, 91
and everyone will be hostile to him. 92
He will live away from 93 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 94 for she said, “Here I have seen one who sees me!” 95 16:14 That is why the well was called 96 Beer Lahai Roi. 97 (It is located 98 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 99 16:16 (Now 100 Abram was 86 years old 101 when Hagar gave birth to Ishmael.) 102
17:1 When Abram was 99 years old, 103 the Lord appeared to him and said, 104 “I am the sovereign God. 105 Walk 106 before me 107 and be blameless. 108 17:2 Then I will confirm my covenant 109 between me and you, and I will give you a multitude of descendants.” 110
17:3 Abram bowed down with his face to the ground, 111 and God said to him, 112 17:4 “As for me, 113 this 114 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 115 Abram. Instead, your name will be Abraham 116 because I will make you 117 the father of a multitude of nations. 17:6 I will make you 118 extremely 119 fruitful. I will make nations of you, and kings will descend from you. 120 17:7 I will confirm 121 my covenant as a perpetual 122 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 123 17:8 I will give the whole land of Canaan – the land where you are now residing 124 – to you and your descendants after you as a permanent 125 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 126 the covenantal requirement 127 I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: 128 Every male among you must be circumcised. 129 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 130 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 131 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 132 whether born in your house or bought with money. The sign of my covenant 133 will be visible in your flesh as a permanent 134 reminder. 17:14 Any uncircumcised male 135 who has not been circumcised in the flesh of his foreskin will be cut off 136 from his people – he has failed to carry out my requirement.” 137
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 138 Sarah 139 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 140 Kings of countries 141 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 142 as he said to himself, 143 “Can 144 a son be born to a man who is a hundred years old? 145 Can Sarah 146 bear a child at the age of ninety?” 147 17:18 Abraham said to God, “O that 148 Ishmael might live before you!” 149
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 150 I will confirm my covenant with him as a perpetual 151 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 152 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 153 He will become the father of twelve princes; 154 I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 155
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 156 and circumcised them 157 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 158 when he was circumcised; 159 17:25 his son Ishmael was thirteen years old 160 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
18:1 The Lord appeared to Abraham 161 by the oaks 162 of Mamre while 163 he was sitting at the entrance 164 to his tent during the hottest time of the day. 18:2 Abraham 165 looked up 166 and saw 167 three men standing across 168 from him. When he saw them 169 he ran from the entrance of the tent to meet them and bowed low 170 to the ground. 171
18:3 He said, “My lord, 172 if I have found favor in your sight, do not pass by and leave your servant. 173 18:4 Let a little water be brought so that 174 you may all 175 wash your feet and rest under the tree. 18:5 And let me get 176 a bit of food 177 so that you may refresh yourselves 178 since you have passed by your servant’s home. After that you may be on your way.” 179 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 180 three measures 181 of fine flour, knead it, and make bread.” 182 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 183 who quickly prepared it. 184 18:8 Abraham 185 then took some curds and milk, along with the calf that had been prepared, and placed the food 186 before them. They ate while 187 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 188 in the tent.” 18:10 One of them 189 said, “I will surely return 190 to you when the season comes round again, 191 and your wife Sarah will have a son!” 192 (Now Sarah was listening at the entrance to the tent, not far behind him. 193 18:11 Abraham and Sarah were old and advancing in years; 194 Sarah had long since passed menopause.) 195 18:12 So Sarah laughed to herself, thinking, 196 “After I am worn out will I have pleasure, 197 especially when my husband is old too?” 198
18:13 The Lord said to Abraham, “Why 199 did Sarah laugh and say, ‘Will I really 200 have a child when I am old?’ 18:14 Is anything impossible 201 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 202 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 203
18:16 When the men got up to leave, 204 they looked out over 205 Sodom. (Now 206 Abraham was walking with them to see them on their way.) 207 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 208 18:18 After all, Abraham 209 will surely become 210 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 211 using his name. 18:19 I have chosen him 212 so that he may command his children and his household after him to keep 213 the way of the Lord by doing 214 what is right and just. Then the Lord will give 215 to Abraham what he promised 216 him.”
18:20 So the Lord said, “The outcry against 217 Sodom and Gomorrah is so great and their sin so blatant 218 18:21 that I must go down 219 and see if they are as wicked as the outcry suggests. 220 If not, 221 I want to know.”
18:22 The two men turned 222 and headed 223 toward Sodom, but Abraham was still standing before the Lord. 224 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 225 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 226 of the whole earth do what is right?” 227
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 228 (although I am but dust and ashes), 229 18:28 what if there are five less than the fifty godly people? Will you destroy 230 the whole city because five are lacking?” 231 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 232 spoke to him again, 233 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 234 said, “May the Lord not be angry 235 so that I may speak! 236 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 237 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 238 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 239 when he had finished speaking 240 to Abraham. Then Abraham returned home. 241
19:1 The two angels came to Sodom in the evening while 242 Lot was sitting in the city’s gateway. 243 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 244 and wash your feet. Then you can be on your way early in the morning.” 245 “No,” they replied, “we’ll spend the night in the town square.” 246
19:3 But he urged 247 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 248 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 249 19:5 They shouted to Lot, 250 “Where are the men who came to you tonight? Bring them out to us so we can have sex 251 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 252 19:8 Look, I have two daughters who have never had sexual relations with 253 a man. Let me bring them out to you, and you can do to them whatever you please. 254 Only don’t do anything to these men, for they have come under the protection 255 of my roof.” 256
19:9 “Out of our way!” 257 they cried, and “This man came to live here as a foreigner, 258 and now he dares to judge us! 259 We’ll do more harm 260 to you than to them!” They kept 261 pressing in on Lot until they were close enough 262 to break down the door.
19:10 So the men inside 263 reached out 264 and pulled Lot back into the house 265 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 266 with blindness. The men outside 267 wore themselves out trying to find the door. 19:12 Then the two visitors 268 said to Lot, “Who else do you have here? 269 Do you have 270 any sons-in-law, sons, daughters, or other relatives in the city? 271 Get them out of this 272 place 19:13 because we are about to destroy 273 it. The outcry against this place 274 is so great before the Lord that he 275 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 276 He said, “Quick, get out of this place because the Lord is about to destroy 277 the city!” But his sons-in-law thought he was ridiculing them. 278
19:15 At dawn 279 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 280 or else you will be destroyed when the city is judged!” 281 19:16 When Lot 282 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 283 They led them away and placed them 284 outside the city. 19:17 When they had brought them outside, they 285 said, “Run 286 for your lives! Don’t look 287 behind you or stop anywhere in the valley! 288 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 289 19:19 Your 290 servant has found favor with you, 291 and you have shown me great 292 kindness 293 by sparing 294 my life. But I am not able to escape to the mountains because 295 this disaster will overtake 296 me and I’ll die. 297 19:20 Look, this town 298 over here is close enough to escape to, and it’s just a little one. 299 Let me go there. 300 It’s just a little place, isn’t it? 301 Then I’ll survive.” 302
19:21 “Very well,” he replied, 303 “I will grant this request too 304 and will not overthrow 305 the town you mentioned. 19:22 Run there quickly, 306 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 307
19:23 The sun had just risen 308 over the land as Lot reached Zoar. 309 19:24 Then the Lord rained down 310 sulfur and fire 311 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 312 19:25 So he overthrew those cities and all that region, 313 including all the inhabitants of the cities and the vegetation that grew 314 from the ground. 19:26 But Lot’s 315 wife looked back longingly 316 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 317 to the place where he had stood before the Lord. 19:28 He looked out toward 318 Sodom and Gomorrah and all the land of that region. 319 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 320
19:29 So when God destroyed 321 the cities of the region, 322 God honored 323 Abraham’s request. He removed Lot 324 from the midst of the destruction when he destroyed 325 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 326 to the younger, “Our father is old, and there is no man anywhere nearby 327 to have sexual relations with us, 328 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 329 so we can have sexual relations 330 with him and preserve 331 our family line through our father.” 332
19:33 So that night they made their father drunk with wine, 333 and the older daughter 334 came and had sexual relations with her father. 335 But he was not aware that she had sexual relations with him and then got up. 336 19:34 So in the morning the older daughter 337 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 338 Then you go and have sexual relations with him so we can preserve our family line through our father.” 339 19:35 So they made their father drunk 340 that night as well, and the younger one came and had sexual relations with him. 341 But he was not aware that she had sexual relations with him and then got up. 342
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 343 gave birth to a son and named him Moab. 344 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 345 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 346 region and settled between Kadesh and Shur. While he lived as a temporary resident 347 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 348 to Abimelech in a dream at night and said to him, “You are as good as dead 349 because of the woman you have taken, for she is someone else’s wife.” 350
20:4 Now Abimelech had not gone near her. He said, “Lord, 351 would you really slaughter an innocent nation? 352 20:5 Did Abraham 353 not say to me, ‘She is my sister’? And she herself said, 354 ‘He is my brother.’ I have done this with a clear conscience 355 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. 356 That is why I have kept you 357 from sinning against me and why 358 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 359 he is a prophet 360 and he will pray for you; thus you will live. 361 But if you don’t give her back, 362 know that you will surely die 363 along with all who belong to you.”
20:8 Early in the morning 364 Abimelech summoned 365 all his servants. When he told them about all these things, 366 they 367 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 368 You have done things to me that should not be done!” 369 20:10 Then Abimelech asked 370 Abraham, “What prompted you to do this thing?” 371
20:11 Abraham replied, “Because I thought, 372 ‘Surely no one fears God in this place. They will kill me because of 373 my wife.’ 20:12 What’s more, 374 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 375 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 376 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 377 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 378
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 379 to your ‘brother.’ 380 This is compensation for you so that you will stand vindicated before all who are with you.” 381
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 382 had caused infertility to strike every woman 383 in the household of Abimelech because he took 384 Sarah, Abraham’s wife.
21:1 The Lord visited 385 Sarah just as he had said he would and did 386 for Sarah what he had promised. 387 21:2 So Sarah became pregnant 388 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 389 21:4 When his son Isaac was eight days old, 390 Abraham circumcised him just as God had commanded him to do. 391 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 392
21:6 Sarah said, “God has made me laugh. 393 Everyone who hears about this 394 will laugh 395 with me.” 21:7 She went on to say, 396 “Who would 397 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 398 a great feast on the day that Isaac was weaned. 399 21:9 But Sarah noticed 400 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 401 21:10 So she said to Abraham, “Banish 402 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 403 21:12 But God said to Abraham, “Do not be upset 404 about the boy or your slave wife. Do 405 all that Sarah is telling 406 you because through Isaac your descendants will be counted. 407 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 408 some food 409 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 410 and sent her away. So she went wandering 411 aimlessly through the wilderness 412 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 413 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 414 away; for she thought, 415 “I refuse to watch the child die.” 416 So she sat across from him and wept uncontrollably. 417
21:17 But God heard the boy’s voice. 418 The angel of God called to Hagar from heaven and asked her, “What is the matter, 419 Hagar? Don’t be afraid, for God has heard 420 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 421 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 422 His mother found a wife for him from the land of Egypt. 423
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 424 in all that you do. 21:23 Now swear to me right here in God’s name 425 that you will not deceive me, my children, or my descendants. 426 Show me, and the land 427 where you are staying, 428 the same loyalty 429 that I have shown you.” 430
21:24 Abraham said, “I swear to do this.” 431 21:25 But Abraham lodged a complaint 432 against Abimelech concerning a well 433 that Abimelech’s servants had seized. 434 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 435 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 436 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 437 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 438 that I dug this well.” 439 21:31 That is why he named that place 440 Beer Sheba, 441 because the two of them swore 442 an oath there.
21:32 So they made a treaty 443 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 444 to the land of the Philistines. 445 21:33 Abraham 446 planted a tamarisk tree 447 in Beer Sheba. There he worshiped the Lord, 448 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 449
22:1 Some time after these things God tested 450 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 451 replied. 22:2 God 452 said, “Take your son – your only son, whom you love, Isaac 453 – and go to the land of Moriah! 454 Offer him up there as a burnt offering 455 on one of the mountains which I will indicate to 456 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 457 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 458 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 459 the place in the distance. 22:5 So he 460 said to his servants, “You two stay 461 here with the donkey while 462 the boy and I go up there. We will worship 463 and then return to you.” 464
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 465 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 466 “My father?” “What is it, 467 my son?” he replied. “Here is the fire and the wood,” Isaac said, 468 “but where is the lamb for the burnt offering?” 22:8 “God will provide 469 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 470 and arranged the wood on it. Next he tied up 471 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 472 his son. 22:11 But the Lord’s angel 473 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 474 the angel said. 475 “Do not do anything to him, for now I know 476 that you fear 477 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 478 and saw 479 behind him 480 a ram caught in the bushes by its horns. So he 481 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 482 It is said to this day, 483 “In the mountain of the Lord provision will be made.” 484
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 485 decrees the Lord, 486 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 487 and I will greatly multiply 488 your descendants 489 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 490 of the strongholds 491 of their enemies. 22:18 Because you have obeyed me, 492 all the nations of the earth will pronounce blessings on one another 493 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 494 for Beer Sheba where Abraham stayed. 495
22:20 After these things Abraham was told, “Milcah 496 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 497 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 498 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
23:1 Sarah lived 127 years. 499 23:2 Then she 500 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 501
23:3 Then Abraham got up from mourning his dead wife 502 and said to the sons of Heth, 503 23:4 “I am a temporary settler 504 among you. Grant 505 me ownership 506 of a burial site among you so that I may 507 bury my dead.” 508
23:5 The sons of Heth answered Abraham, 509 23:6 “Listen, sir, 510 you are a mighty prince 511 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 512 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 513 the sons of Heth. 23:8 Then he said to them, “If you agree 514 that I may bury my dead, 515 then hear me out. 516 Ask 517 Ephron the son of Zohar 23:9 if he will sell 518 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 519 for the full price, 520 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 521 replied to Abraham in the hearing 522 of the sons of Heth – before all who entered the gate 523 of his city – 23:11 “No, my lord! Hear me out. I sell 524 you both the field and the cave that is in it. 525 In the presence of my people 526 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 527 to you the price 528 of the field. Take it from me so that I may 529 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 530 400 pieces of silver, 531 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 532 and weighed 533 out for him 534 the price 535 that Ephron had quoted 536 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 537
23:17 So Abraham secured 538 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 539
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 540 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 541 and the Lord had blessed him 542 in everything. 24:2 Abraham said to his servant, the senior one 543 in his household who was in charge of everything he had, “Put your hand under my thigh 544 24:3 so that I may make you solemnly promise 545 by the Lord, the God of heaven and the God of the earth: You must not acquire 546 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 547 to find 548 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 549 to this land? Must I then 550 take your son back to the land from which you came?”
24:6 “Be careful 551 never to take my son back there!” Abraham told him. 552 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 553 promised me with a solemn oath, 554 ‘To your descendants I will give this land.’ He will send his angel 555 before you so that you may find 556 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 557 you will be free 558 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 559
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 560 He journeyed 561 to the region of Aram Naharaim 562 and the city of Nahor. 24:11 He made the camels kneel down by the well 563 outside the city. It was evening, 564 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 565 Be faithful 566 to my master Abraham. 24:13 Here I am, standing by the spring, 567 and the daughters of the people 568 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 569 In this way I will know that you have been faithful to my master.” 570
24:15 Before he had finished praying, there came Rebekah 571 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 572 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 573 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 574 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 575 her jug to her hands, she gave him a drink. 24:19 When she had done so, 576 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 577 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 578 if the Lord had made his journey successful 579 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 580 and two gold bracelets weighing ten shekels 581 and gave them to her. 582 24:23 “Whose daughter are you?” he asked. 583 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 584 24:25 We have plenty of straw and feed,” she added, 585 “and room for you 586 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 587 for my master! The Lord has led me 588 to the house 589 of my master’s relatives!” 590
24:28 The young woman ran and told her mother’s household all about 591 these things. 24:29 (Now Rebekah had a brother named Laban.) 592 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 593 and heard his sister Rebekah say, 594 “This is what the man said to me,” he went out to meet the man. There he was, standing 595 by the camels near the spring. 24:31 Laban said to him, 596 “Come, you who are blessed by the Lord! 597 Why are you standing out here when I have prepared 598 the house and a place for the camels?”
24:32 So Abraham’s servant 599 went to the house and unloaded 600 the camels. Straw and feed were given 601 to the camels, and water was provided so that he and the men who were with him could wash their feet. 602 24:33 When food was served, 603 he said, “I will not eat until I have said what I want to say.” 604 “Tell us,” Laban said. 605
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 606 The Lord 607 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 608 when she was old, 609 and my master 610 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 611 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 612 with me?’ 613 24:40 He answered, ‘The Lord, before whom I have walked, 614 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 615 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 616 may events unfold as follows: 617 24:43 Here I am, standing by the spring. 618 When 619 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 620 along came Rebekah 621 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 622 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 623 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 624
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 625 Our wishes are of no concern. 626 24:51 Rebekah stands here before you. Take her and go so that she may become 627 the wife of your master’s son, just as the Lord has decided.” 628
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 629 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 630
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 631 24:55 But Rebekah’s 632 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 633 has granted me success on my journey. Let me leave now so I may return 634 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 635 24:58 So they called Rebekah and asked her, “Do you want 636 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 637
“Our sister, may you become the mother 638 of thousands of ten thousands!
May your descendants possess the strongholds 639 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 640 the man. So Abraham’s servant 641 took Rebekah and left.
24:62 Now 642 Isaac came from 643 Beer Lahai Roi, 644 for 645 he was living in the Negev. 646 24:63 He 647 went out to relax 648 in the field in the early evening. 649 Then he looked up 650 and saw that 651 there were camels approaching. 24:64 Rebekah looked up 652 and saw Isaac. She got down from her camel 24:65 and asked 653 Abraham’s servant, 654 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 655 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 656 into his mother Sarah’s tent. He took her 657 as his wife and loved her. 658 So Isaac was comforted after his mother’s death. 659
25:1 Abraham had taken 660 another 661 wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. 662 The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 663 of Keturah.
25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines 664 and sent them off to the east, away from his son Isaac. 665
25:7 Abraham lived a total of 666 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 667 He joined his ancestors. 668 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 669 near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. 670 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 671 his son Isaac. Isaac lived near Beer Lahai Roi. 672
25:12 This is the account of Abraham’s son Ishmael, 673 whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
25:13 These are the names of Ishmael’s sons, by their names according to their records: 674 Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes 675 according to their clans.
25:17 Ishmael lived a total of 676 137 years. He breathed his last and died; then he joined his ancestors. 677 25:18 His descendants 678 settled from Havilah to Shur, which runs next 679 to Egypt all the way 680 to Asshur. 681 They settled 682 away from all their relatives. 683
25:19 This is the account of Isaac, 684 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 685 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 686
25:21 Isaac prayed to 687 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 688 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 689 So she asked the Lord, 690 25:23 and the Lord said to her,
“Two nations 691 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 692 there were 693 twins in her womb. 25:25 The first came out reddish 694 all over, 695 like a hairy 696 garment, so they named him Esau. 697 25:26 When his brother came out with 698 his hand clutching Esau’s heel, they named him Jacob. 699 Isaac was sixty years old 700 when they were born.
25:27 When the boys grew up, Esau became a skilled 701 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 702 25:28 Isaac loved Esau because he had a taste for fresh game, 703 but Rebekah loved 704 Jacob.
25:29 Now Jacob cooked some stew, 705 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 706 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 707 Edom.) 708
25:31 But Jacob replied, “First 709 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 710 25:33 But Jacob said, “Swear an oath to me now.” 711 So Esau 712 swore an oath to him and sold his birthright 713 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 714 So Esau despised his birthright. 715
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 716 in the days of Abraham. 717 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 718 settle down in the land that I will point out to you. 719 26:3 Stay 720 in this land. Then I will be with you and will bless you, 721 for I will give all these lands to you and to your descendants, 722 and I will fulfill 723 the solemn promise I made 724 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 725 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 726 26:5 All this will come to pass 727 because Abraham obeyed me 728 and kept my charge, my commandments, my statutes, and my laws.” 729 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 730 He was afraid to say, “She is my wife,” for he thought to himself, 731 “The men of this place will kill me to get 732 Rebekah because she is very beautiful.”
26:8 After Isaac 733 had been there a long time, 734 Abimelech king of the Philistines happened to look out a window and observed 735 Isaac caressing 736 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 737 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 738
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 739 One of the men 740 might easily have had sexual relations with 741 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 742 this man or his wife will surely be put to death.” 743
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 744 because the Lord blessed him. 745 26:13 The man became wealthy. 746 His influence continued to grow 747 until he became very prominent. 26:14 He had 748 so many sheep 749 and cattle 750 and such a great household of servants that the Philistines became jealous 751 of him. 26:15 So the Philistines took dirt and filled up 752 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 753 for you have become much more powerful 754 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 755 26:18 Isaac reopened 756 the wells that had been dug 757 back in the days of his father Abraham, for the Philistines had stopped them up 758 after Abraham died. Isaac 759 gave these wells 760 the same names his father had given them. 761
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 762 water there, 26:20 the herdsmen of Gerar quarreled 763 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 764 named the well 765 Esek 766 because they argued with him about it. 767 26:21 His servants 768 dug another well, but they quarreled over it too, so Isaac named it 769 Sitnah. 770 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 771 named it 772 Rehoboth, 773 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 774 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 775 the Lord. He pitched his tent there, and his servants dug a well. 776
26:26 Now Abimelech had come 777 to him from Gerar along with 778 Ahuzzah his friend 779 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 780 and sent me away from you.” 26:28 They replied, “We could plainly see 781 that the Lord is with you. So we decided there should be 782 a pact between us 783 – between us 784 and you. Allow us to make 785 a treaty with you 26:29 so that 786 you will not do us any harm, just as we have not harmed 787 you, but have always treated you well 788 before sending you away 789 in peace. Now you are blessed by the Lord.” 790
26:30 So Isaac 791 held a feast for them and they celebrated. 792 26:31 Early in the morning the men made a treaty with each other. 793 Isaac sent them off; they separated on good terms. 794
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 795 26:33 So he named it Shibah; 796 that is why the name of the city has been Beer Sheba 797 to this day.
26:34 When 798 Esau was forty years old, 799 he married 800 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 801
27:1 When 802 Isaac was old and his eyes were so weak that he was almost blind, 803 he called his older 804 son Esau and said to him, “My son!” “Here I am!” Esau 805 replied. 27:2 Isaac 806 said, “Since 807 I am so old, I could die at any time. 808 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 809 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 810 I will eat it so that I may bless you 811 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 812 When Esau went out to the open fields to hunt down some wild game and bring it back, 813 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 814 it and bless you 815 in the presence of the Lord 816 before I die.’ 27:8 Now then, my son, do 817 exactly what I tell you! 818 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 819 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 820 it to your father. Thus he will eat it 821 and 822 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 823 27:12 My father may touch me! Then he’ll think I’m mocking him 824 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 825 my son! Just obey me! 826 Go and get them for me!”
27:14 So he went and got the goats 827 and brought them to his mother. She 828 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 829 on his hands 830 and the smooth part of his neck. 27:17 Then she handed 831 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 832 replied, “Here I am. Which are you, my son?” 833 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 834 and eat some of my wild game so that you can bless me.” 835 27:20 But Isaac asked his son, “How in the world 836 did you find it so quickly, 837 my son?” “Because the Lord your God brought it to me,” 838 he replied. 839 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 840 my son, and know for certain if you really are my son Esau.” 841 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 842 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 843 replied. 27:25 Isaac 844 said, “Bring some of the wild game for me to eat, my son. 845 Then I will bless you.” 846 So Jacob 847 brought it to him, and he ate it. He also brought him wine, and Isaac 848 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 849 went over and kissed him. When Isaac caught the scent 850 of his clothing, he blessed him, saying,
“Yes, 851 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 852
and the richness 853 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 854 lord 855 over your brothers,
and the sons of your mother will bow down to you. 856
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 857 his father’s 858 presence, when his brother Esau returned from the hunt. 859 27:31 He also prepared some tasty food and brought it to his father. Esau 860 said to him, “My father, get up 861 and eat some of your son’s wild game. Then you can bless me.” 862 27:32 His father Isaac asked, 863 “Who are you?” “I am your firstborn son,” 864 he replied, “Esau!” 27:33 Isaac began to shake violently 865 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 866 He will indeed be blessed!”
27:34 When Esau heard 867 his father’s words, he wailed loudly and bitterly. 868 He said to his father, “Bless me too, my father!” 27:35 But Isaac 869 replied, “Your brother came in here deceitfully and took away 870 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 871 He has tripped me up 872 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 873 Then Esau wept loudly. 874
27:39 So his father Isaac said to him,
“Indeed, 875 your home will be
away from the richness 876 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 877
27:41 So Esau hated 878 Jacob because of the blessing his father had given to his brother. 879 Esau said privately, 880 “The time 881 of mourning for my father is near; then I will kill 882 my brother Jacob!”
27:42 When Rebekah heard what her older son Esau had said, 883 she quickly summoned 884 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 885 27:43 Now then, my son, do what I say. 886 Run away immediately 887 to my brother Laban in Haran. 27:44 Live with him for a little while 888 until your brother’s rage subsides. 27:45 Stay there 889 until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. 890 Why should I lose both of you in one day?” 891
27:46 Then Rebekah said to Isaac, “I am deeply depressed 892 because of these daughters of Heth. 893 If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 894
28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 895 28:2 Leave immediately 896 for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God 897 bless you! May he make you fruitful and give you a multitude of descendants! 898 Then you will become 899 a large nation. 900 28:4 May he give you and your descendants the blessing he gave to Abraham 901 so that you may possess the land 902 God gave to Abraham, the land where you have been living as a temporary resident.” 903 28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.
28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. 904 As he blessed him, 905 Isaac commanded him, “You must not marry a Canaanite woman.” 906 28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized 907 that the Canaanite women 908 were displeasing to 909 his father Isaac. 28:9 So Esau went to Ishmael and married 910 Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place 911 where he decided to camp because the sun had gone down. 912 He took one of the stones 913 and placed it near his head. 914 Then he fell asleep 915 in that place 28:12 and had a dream. 916 He saw 917 a stairway 918 erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. 919 I will give you and your descendants the ground 920 you are lying on. 28:14 Your descendants will be like the dust of the earth, 921 and you will spread out 922 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 923 using your name and that of your descendants. 924 28:15 I am with you! 925 I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”
28:16 Then Jacob woke up 926 and thought, 927 “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”
28:18 Early 928 in the morning Jacob 929 took the stone he had placed near his head 930 and set it up as a sacred stone. 931 Then he poured oil on top of it. 28:19 He called that place Bethel, 932 although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food 933 to eat and clothing to wear, 28:21 and I return safely to my father’s home, 934 then the Lord will become my God. 28:22 Then this stone 935 that I have set up as a sacred stone will be the house of God, and I will surely 936 give you back a tenth of everything you give me.” 937
29:1 So Jacob moved on 938 and came to the land of the eastern people. 939 29:2 He saw 940 in the field a well with 941 three flocks of sheep lying beside it, because the flocks were watered from that well. Now 942 a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds 943 would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.
29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson 944 of Nahor?” “We know him,” 945 they said. 29:6 “Is he well?” 946 Jacob asked. They replied, “He is well. 947 Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob 948 said, “Since it is still the middle of the day, 949 it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” 950 29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water 951 the sheep.”
29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 952 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, 953 and the sheep of his uncle Laban, he 954 went over 955 and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. 956 29:11 Then Jacob kissed Rachel and began to weep loudly. 957 29:12 When Jacob explained 958 to Rachel that he was a relative of her father 959 and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob 960 told Laban how he was related to him. 961 29:14 Then Laban said to him, “You are indeed my own flesh and blood.” 962 So Jacob 963 stayed with him for a month. 964
29:15 Then Laban said to Jacob, “Should you work 965 for me for nothing because you are my relative? 966 Tell me what your wages should be.” 29:16 (Now Laban had two daughters; 967 the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, 968 but Rachel had a lovely figure and beautiful appearance.) 969 29:18 Since Jacob had fallen in love with 970 Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. 971 Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. 972 But they seemed like only a few days to him 973 because his love for her was so great. 974
29:21 Finally Jacob said 975 to Laban, “Give me my wife, for my time of service is up. 976 I want to have marital relations with her.” 977 29:22 So Laban invited all the people 978 of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah 979 to Jacob, 980 and Jacob 981 had marital relations with her. 982 29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 983
29:25 In the morning Jacob discovered it was Leah! 984 So Jacob 985 said to Laban, “What in the world have you done to me! 986 Didn’t I work for you in exchange for Rachel? Why have you tricked 987 me?” 29:26 “It is not our custom here,” 988 Laban replied, “to give the younger daughter in marriage 989 before the firstborn. 29:27 Complete my older daughter’s bridal week. 990 Then we will give you the younger one 991 too, in exchange for seven more years of work.” 992
29:28 Jacob did as Laban said. 993 When Jacob 994 completed Leah’s bridal week, 995 Laban gave him his daughter Rachel to be his wife. 996 29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 997 29:30 Jacob 998 had marital relations 999 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 1000 for seven more years. 1001
29:31 When the Lord saw that Leah was unloved, 1002 he enabled her to become pregnant 1003 while Rachel remained childless. 29:32 So Leah became pregnant 1004 and gave birth to a son. She named him Reuben, 1005 for she said, “The Lord has looked with pity on my oppressed condition. 1006 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 1007 he gave me this one too.” So she named him Simeon. 1008
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 1009 because I have given birth to three sons for him.” That is why he was named Levi. 1010
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 1011 Then she stopped having children.
30:1 When Rachel saw that she could not give Jacob children, she 1012 became jealous of her sister. She said to Jacob, “Give me children 1013 or I’ll die!” 30:2 Jacob became furious 1014 with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” 1015 30:3 She replied, “Here is my servant Bilhah! Have sexual relations with 1016 her so that she can bear 1017 children 1018 for me 1019 and I can have a family through her.” 1020
30:4 So Rachel 1021 gave him her servant Bilhah as a wife, and Jacob had marital relations with 1022 her. 30:5 Bilhah became pregnant 1023 and gave Jacob a son. 1024 30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer 1025 and given me a son.” That is why 1026 she named him Dan. 1027
30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. 1028 30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” 1029 So she named him Naphtali. 1030
30:9 When Leah saw that she had stopped having children, she gave 1031 her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. 1032 30:11 Leah said, “How fortunate!” 1033 So she named him Gad. 1034
30:12 Then Leah’s servant Zilpah gave Jacob another son. 1035 30:13 Leah said, “How happy I am, 1036 for women 1037 will call me happy!” So she named him Asher. 1038
30:14 At the time 1039 of the wheat harvest Reuben went out and found some mandrake plants 1040 in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, 1041 “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” 1042 Rachel said, “he may sleep 1043 with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep 1044 with me because I have paid for your services 1045 with my son’s mandrakes.” So he had marital relations 1046 with her that night. 30:17 God paid attention 1047 to Leah; she became pregnant 1048 and gave Jacob a son for the fifth time. 1049 30:18 Then Leah said, “God has granted me a reward 1050 because I gave my servant to my husband as a wife.” 1051 So she named him Issachar. 1052
30:19 Leah became pregnant again and gave Jacob a son for the sixth time. 1053 30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. 1054
30:21 After that she gave birth to a daughter and named her Dinah.
30:22 Then God took note of 1055 Rachel. He paid attention to her and enabled her to become pregnant. 1056 30:23 She became pregnant 1057 and gave birth to a son. Then she said, “God has taken away my shame.” 1058 30:24 She named him Joseph, 1059 saying, “May the Lord give me yet another son.”
30:25 After Rachel had given birth 1060 to Joseph, Jacob said to Laban, “Send 1061 me on my way so that I can go 1062 home to my own country. 1063 30:26 Let me take my wives and my children whom I have acquired by working for you. 1064 Then I’ll depart, 1065 because you know how hard I’ve worked for you.” 1066
30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 1067 for I have learned by divination 1068 that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” 1069
30:29 “You know how I have worked for you,” Jacob replied, 1070 “and how well your livestock have fared under my care. 1071 30:30 Indeed, 1072 you had little before I arrived, 1073 but now your possessions have increased many times over. 1074 The Lord has blessed you wherever I worked. 1075 But now, how long must it be before I do something for my own family too?” 1076
30:31 So Laban asked, 1077 “What should I give you?” “You don’t need to give me a thing,” 1078 Jacob replied, 1079 “but if you agree to this one condition, 1080 I will continue to care for 1081 your flocks and protect them: 30:32 Let me walk among 1082 all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, 1083 and the spotted or speckled goats. 1084 These animals will be my wages. 1085 30:33 My integrity will testify for me 1086 later on. 1087 When you come to verify that I’ve taken only the wages we agreed on, 1088 if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” 1089 30:34 “Agreed!” said Laban, “It will be as you say.” 1090
30:35 So that day Laban 1091 removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care 1092 of his sons. 30:36 Then he separated them from Jacob by a three-day journey, 1093 while 1094 Jacob was taking care of the rest of Laban’s flocks.
30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. 1095 30:39 When the sheep mated 1096 in front of the branches, they 1097 gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face 1098 the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, 1099 Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. 1100 So the weaker animals ended up belonging to Laban 1101 and the stronger animals to Jacob. 30:43 In this way Jacob 1102 became extremely prosperous. He owned 1103 large flocks, male and female servants, camels, and donkeys.
31:1 Jacob heard that Laban’s sons were complaining, 1104 “Jacob has taken everything that belonged to our father! He has gotten rich 1105 at our father’s expense!” 1106 31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. 1107
31:3 The Lord said to Jacob, “Return to the land of your fathers 1108 and to your relatives. I will be with you.” 1109 31:4 So Jacob sent a message for Rachel and Leah 1110 to come to the field 1111 where his flocks were. 1112 31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, 1113 but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, 1114 31:7 but your father has humiliated 1115 me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, 1116 ‘The speckled animals 1117 will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.
31:10 “Once 1118 during breeding season I saw 1119 in a dream that the male goats mating with 1120 the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe 1121 that all the male goats mating with 1122 the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, 1123 where you anointed 1124 the sacred stone and made a vow to me. 1125 Now leave this land immediately 1126 and return to your native land.’”
31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance 1127 in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted 1128 the money paid for us! 1129 31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”
31:17 So Jacob immediately put his children and his wives on the camels. 1130 31:18 He took 1131 away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. 1132
31:19 While Laban had gone to shear his sheep, 1133 Rachel stole the household idols 1134 that belonged to her father. 31:20 Jacob also deceived 1135 Laban the Aramean by not telling him that he was leaving. 1136 31:21 He left 1137 with all he owned. He quickly crossed 1138 the Euphrates River 1139 and headed for 1140 the hill country of Gilead.
31:22 Three days later Laban discovered Jacob had left. 1141 31:23 So he took his relatives 1142 with him and pursued Jacob 1143 for seven days. 1144 He caught up with 1145 him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, 1146 “Be careful 1147 that you neither bless nor curse Jacob.” 1148
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. 1149 31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me 1150 and carried away my daughters as if they were captives of war! 1151 31:27 Why did you run away secretly 1152 and deceive me? 1153 Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 1154 31:28 You didn’t even allow me to kiss my daughters and my grandchildren 1155 good-bye. You have acted foolishly! 31:29 I have 1156 the power to do you harm, but the God of your father told me last night, ‘Be careful 1157 that you neither bless nor curse Jacob.’ 1158 31:30 Now I understand that 1159 you have gone away 1160 because you longed desperately 1161 for your father’s house. Yet why did you steal my gods?” 1162
31:31 “I left secretly because I was afraid!” 1163 Jacob replied to Laban. “I thought 1164 you might take your daughters away from me by force. 1165 31:32 Whoever has taken your gods will be put to death! 1166 In the presence of our relatives 1167 identify whatever is yours and take it.” 1168 (Now Jacob did not know that Rachel had stolen them.) 1169
31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. 1170 Then he left Leah’s tent and entered Rachel’s. 1171 31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle 1172 and sat on them.) 1173 Laban searched the whole tent, but did not find them. 1174 31:35 Rachel 1175 said to her father, “Don’t be angry, 1176 my lord. I cannot stand up 1177 in your presence because I am having my period.” 1178 So he searched thoroughly, 1179 but did not find the idols.
31:36 Jacob became angry 1180 and argued with Laban. “What did I do wrong?” he demanded of Laban. 1181 “What sin of mine prompted you to chase after me in hot pursuit? 1182 31:37 When you searched through all my goods, did you find anything that belonged to you? 1183 Set it here before my relatives and yours, 1184 and let them settle the dispute between the two of us! 1185
31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. 1186 You always made me pay for every missing animal, 1187 whether it was taken by day or at night. 31:40 I was consumed by scorching heat 1188 during the day and by piercing cold 1189 at night, and I went without sleep. 1190 31:41 This was my lot 1191 for twenty years in your house: I worked like a slave 1192 for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father – the God of Abraham, the one whom Isaac fears 1193 – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, 1194 and he rebuked you last night.”
31:43 Laban replied 1195 to Jacob, “These women 1196 are my daughters, these children are my grandchildren, 1197 and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today 1198 or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, 1199 you and I, and it will be 1200 proof that we have made peace.” 1201
31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he 1202 said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 1203 They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, 1204 but Jacob called it Galeed. 1205
31:48 Laban said, “This pile of stones is a witness of our agreement 1206 today.” That is why it was called Galeed. 31:49 It was also called Mizpah 1207 because he said, “May the Lord watch 1208 between us 1209 when we are out of sight of one another. 1210 31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 1211 that God is witness to your actions.” 1212
31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 1213 31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 1214 31:53 May the God of Abraham and the god of Nahor, 1215 the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. 1216 31:54 Then Jacob offered a sacrifice 1217 on the mountain and invited his relatives to eat the meal. 1218 They ate the meal and spent the night on the mountain.
31:55 (32:1) 1219 Early in the morning Laban kissed 1220 his grandchildren 1221 and his daughters goodbye and blessed them. Then Laban left and returned home. 1222
32:1 So Jacob went on his way and the angels of God 1223 met him. 32:2 When Jacob saw them, he exclaimed, 1224 “This is the camp of God!” So he named that place Mahanaim. 1225
32:3 Jacob sent messengers on ahead 1226 to his brother Esau in the land of Seir, the region 1227 of Edom. 32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant 1228 Jacob says: I have been staying with Laban until now. 32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent 1229 this message 1230 to inform my lord, so that I may find favor in your sight.’”
32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.” 32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels. 32:8 “If Esau attacks one camp,” 1231 he thought, 1232 “then the other camp will be able to escape.” 1233
32:9 Then Jacob prayed, 1234 “O God of my father Abraham, God of my father Isaac, O Lord, you said 1235 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 1236 32:10 I am not worthy of all the faithful love 1237 you have shown 1238 your servant. With only my walking stick 1239 I crossed the Jordan, 1240 but now I have become two camps. 32:11 Rescue me, 1241 I pray, from the hand 1242 of my brother Esau, 1243 for I am afraid he will come 1244 and attack me, as well as the mothers with their children. 1245 32:12 But you 1246 said, ‘I will certainly make you prosper 1247 and will make 1248 your descendants like the sand on the seashore, too numerous to count.’” 1249
32:13 Jacob 1250 stayed there that night. Then he sent 1251 as a gift 1252 to his brother Esau 32:14 two hundred female goats and twenty male goats, two hundred ewes and twenty rams, 32:15 thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. 32:16 He entrusted them to 1253 his servants, who divided them into herds. 1254 He told his servants, “Pass over before me, and keep some distance between one herd and the next.” 32:17 He instructed the servant leading the first herd, 1255 “When my brother Esau meets you and asks, ‘To whom do you belong? 1256 Where are you going? Whose herds are you driving?’ 1257 32:18 then you must say, 1258 ‘They belong 1259 to your servant Jacob. 1260 They have been sent as a gift to my lord Esau. 1261 In fact Jacob himself is behind us.’” 1262
32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. 1263 32:20 You must also say, ‘In fact your servant Jacob is behind us.’” 1264 Jacob thought, 1265 “I will first appease him 1266 by sending a gift ahead of me. 1267 After that I will meet him. 1268 Perhaps he will accept me.” 1269 32:21 So the gifts were sent on ahead of him 1270 while he spent that night in the camp. 1271
32:22 During the night Jacob quickly took 1272 his two wives, his two female servants, and his eleven sons 1273 and crossed the ford of the Jabbok. 1274 32:23 He took them and sent them across the stream along with all his possessions. 1275 32:24 So Jacob was left alone. Then a man 1276 wrestled 1277 with him until daybreak. 1278 32:25 When the man 1279 saw that he could not defeat Jacob, 1280 he struck 1281 the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.
32:26 Then the man 1282 said, “Let me go, for the dawn is breaking.” 1283 “I will not let you go,” Jacob replied, 1284 “unless you bless me.” 1285 32:27 The man asked him, 1286 “What is your name?” 1287 He answered, “Jacob.” 32:28 “No longer will your name be Jacob,” the man told him, 1288 “but Israel, 1289 because you have fought 1290 with God and with men and have prevailed.”
32:29 Then Jacob asked, “Please tell me your name.” 1291 “Why 1292 do you ask my name?” the man replied. 1293 Then he blessed 1294 Jacob 1295 there. 32:30 So Jacob named the place Peniel, 1296 explaining, 1297 “Certainly 1298 I have seen God face to face 1299 and have survived.” 1300
32:31 The sun rose 1301 over him as he crossed over Penuel, 1302 but 1303 he was limping because of his hip. 32:32 That is why to this day 1304 the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck 1305 the socket of Jacob’s hip near the attached sinew.
33:1 Jacob looked up 1306 and saw that Esau was coming 1307 along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants. 33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. 1308 33:3 But Jacob 1309 himself went on ahead of them, and he bowed toward the ground seven times as he approached 1310 his brother. 33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept. 33:5 When Esau 1311 looked up 1312 and saw the women and the children, he asked, “Who are these people with you?” Jacob 1313 replied, “The children whom God has graciously given 1314 your servant.” 33:6 The female servants came forward with their children and bowed down. 1315 33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.
33:8 Esau 1316 then asked, “What did you intend 1317 by sending all these herds to meet me?” 1318 Jacob 1319 replied, “To find favor in your sight, my lord.” 33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.” 33:10 “No, please take them,” Jacob said. 1320 “If I have found favor in your sight, accept 1321 my gift from my hand. Now that I have seen your face and you have accepted me, 1322 it is as if I have seen the face of God. 1323 33:11 Please take my present 1324 that was brought to you, for God has been generous 1325 to me and I have all I need.” 1326 When Jacob urged him, he took it. 1327
33:12 Then Esau 1328 said, “Let’s be on our way! 1329 I will go in front of you.” 33:13 But Jacob 1330 said to him, “My lord knows that the children are young, 1331 and that I have to look after the sheep and cattle that are nursing their young. 1332 If they are driven too hard for even a single day, all the animals will die. 33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, 1333 until I come to my lord at Seir.”
33:15 So Esau said, “Let me leave some of my men with you.” 1334 “Why do that?” Jacob replied. 1335 “My lord has already been kind enough to me.” 1336
33:16 So that same day Esau made his way back 1337 to Seir. 33:17 But 1338 Jacob traveled to Succoth 1339 where he built himself a house and made shelters for his livestock. That is why the place was called 1340 Succoth. 1341
33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near 1342 the city. 33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it 1343 from the sons of Hamor, Shechem’s father, for a hundred pieces of money. 1344 33:20 There he set up an altar and called it “The God of Israel is God.” 1345
34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet 1346 the young women 1347 of the land. 34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, 1348 and sexually assaulted her. 1349 34:3 Then he became very attached 1350 to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. 1351 34:4 Shechem said to his father Hamor, “Acquire this young girl as my wife.” 1352 34:5 When 1353 Jacob heard that Shechem 1354 had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent 1355 until they came in.
34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. 1356 34:7 Now Jacob’s sons had come in from the field when they heard the news. 1357 They 1358 were offended 1359 and very angry because Shechem 1360 had disgraced Israel 1361 by sexually assaulting 1362 Jacob’s daughter, a crime that should not be committed. 1363
34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. 1364 Please give her to him as his wife. 34:9 Intermarry with us. 1365 Let us marry your daughters, and take our daughters as wives for yourselves. 1366 34:10 You may live 1367 among us, and the land will be open to you. 1368 Live in it, travel freely in it, 1369 and acquire property in it.”
34:11 Then Shechem said to Dinah’s 1370 father and brothers, “Let me find favor in your sight, and whatever you require of me 1371 I’ll give. 1372 34:12 You can make the bride price and the gift I must bring very expensive, 1373 and I’ll give 1374 whatever you ask 1375 of me. Just give me the young woman as my wife!”
34:13 Jacob’s sons answered Shechem and his father Hamor deceitfully when they spoke because Shechem 1376 had violated their sister Dinah. 34:14 They said to them, “We cannot give 1377 our sister to a man who is not circumcised, for it would be a disgrace 1378 to us. 34:15 We will give you our consent on this one condition: You must become 1379 like us by circumcising 1380 all your males. 34:16 Then we will give 1381 you our daughters to marry, 1382 and we will take your daughters as wives for ourselves, and we will live among you and become one people. 34:17 But if you do not agree to our terms 1383 by being circumcised, then we will take 1384 our sister 1385 and depart.”
34:18 Their offer pleased Hamor and his son Shechem. 1386 34:19 The young man did not delay in doing what they asked 1387 because he wanted Jacob’s daughter Dinah 1388 badly. (Now he was more important 1389 than anyone in his father’s household.) 1390 34:20 So Hamor and his son Shechem went to the gate 1391 of their city and spoke to the men of their city, 34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough 1392 for them. We will take their daughters for wives, and we will give them our daughters to marry. 1393 34:22 Only on this one condition will these men consent to live with us and become one people: They demand 1394 that every male among us be circumcised just as they are circumcised. 34:23 If we do so, 1395 won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”
34:24 All the men who assembled at the city gate 1396 agreed with 1397 Hamor and his son Shechem. Every male who assembled at the city gate 1398 was circumcised. 34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword 1399 and went to the unsuspecting city 1400 and slaughtered every male. 34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left. 34:27 Jacob’s sons killed them 1401 and looted the city because their sister had been violated. 1402 34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. 1403 34:29 They captured as plunder 1404 all their wealth, all their little ones, and their wives, including everything in the houses.
34:30 Then Jacob said to Simeon and Levi, “You have brought ruin 1405 on me by making me a foul odor 1406 among the inhabitants of the land – among the Canaanites and the Perizzites. I 1407 am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!” 34:31 But Simeon and Levi replied, 1408 “Should he treat our sister like a common prostitute?”
35:1 Then God said to Jacob, “Go up at once 1409 to Bethel 1410 and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” 1411 35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. 1412 Purify yourselves and change your clothes. 1413 35:3 Let us go up at once 1414 to Bethel. Then I will make 1415 an altar there to God, who responded to me in my time of distress 1416 and has been with me wherever I went.” 1417
35:4 So they gave Jacob all the foreign gods that were in their possession 1418 and the rings that were in their ears. 1419 Jacob buried them 1420 under the oak 1421 near Shechem 35:5 and they started on their journey. 1422 The surrounding cities were afraid of God, 1423 and they did not pursue the sons of Jacob.
35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) 1424 in the land of Canaan. 1425 35:7 He built an altar there and named the place El Bethel 1426 because there God had revealed himself 1427 to him when he was fleeing from his brother. 35:8 (Deborah, 1428 Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named 1429 Oak of Weeping.) 1430
35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him. 35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. 1431 35:11 Then God said to him, “I am the sovereign God. 1432 Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! 1433 35:12 The land I gave 1434 to Abraham and Isaac I will give to you. To your descendants 1435 I will also give this land.” 35:13 Then God went up from the place 1436 where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. 1437 He poured out a drink offering on it, and then he poured oil on it. 1438 35:15 Jacob named the place 1439 where God spoke with him Bethel. 1440
35:16 They traveled on from Bethel, and when Ephrath was still some distance away, 1441 Rachel went into labor 1442 – and her labor was hard. 35:17 When her labor was at its hardest, 1443 the midwife said to her, “Don’t be afraid, for you are having another son.” 1444 35:18 With her dying breath, 1445 she named him Ben-Oni. 1446 But his father called him Benjamin instead. 1447 35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). 1448 35:20 Jacob set up a marker 1449 over her grave; it is 1450 the Marker of Rachel’s Grave to this day.
35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. 1451 35:22 While Israel was living in that land, Reuben had sexual relations with 1452 Bilhah, his father’s concubine, and Israel heard about it.
Jacob had twelve sons:
35:23 The sons of Leah were Reuben, Jacob’s firstborn, as well as Simeon, Levi, Judah, Issachar, and Zebulun.
35:24 The sons of Rachel were Joseph and Benjamin.
35:25 The sons of Bilhah, Rachel’s servant, were Dan and Naphtali.
35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.
These were the sons of Jacob who were born to him in Paddan Aram.
35:27 So Jacob came back to his father Isaac in Mamre, 1453 to Kiriath Arba 1454 (that is, Hebron), where Abraham and Isaac had stayed. 1455 35:28 Isaac lived to be 180 years old. 1456 35:29 Then Isaac breathed his last and joined his ancestors. 1457 He died an old man who had lived a full life. 1458 His sons Esau and Jacob buried him.
36:1 What follows is the account of Esau (also known as Edom). 1459
36:2 Esau took his wives from the Canaanites: 1460 Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter 1461 of Zibeon the Hivite, 36:3 in addition to Basemath the daughter of Ishmael and sister of Nebaioth.
36:4 Adah bore Eliphaz to Esau, Basemath bore Reuel, 36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.
36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from 1462 Jacob his brother 36:7 because they had too many possessions to be able to stay together and the land where they had settled 1463 was not able to support them because of their livestock. 36:8 So Esau (also known as Edom) lived in the hill country of Seir. 1464
36:9 This is the account of Esau, the father 1465 of the Edomites, in the hill country of Seir.
36:10 These were the names of Esau’s sons:
Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.
36:11 The sons of Eliphaz were:
Teman, Omar, Zepho, Gatam, and Kenaz.
36:12 Timna, a concubine of Esau’s son Eliphaz, bore Amalek to Eliphaz. These were the sons 1466 of Esau’s wife Adah.
36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons 1467 of Esau’s wife Basemath.
36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter 1468 of Zibeon: She bore Jeush, Jalam, and Korah to Esau.
36:15 These were the chiefs 1469 among the descendants 1470 of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz, 36:16 chief Korah, 1471 chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons 1472 of Adah.
36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons 1473 of Esau’s wife Basemath.
36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.
36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.
36:20 These were the sons of Seir the Horite, 1474 who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants 1475 of Seir in the land of Edom.
36:22 The sons of Lotan were Hori and Homam; 1476 Lotan’s sister was Timna.
36:23 These were the sons of Shobal: Alvan, Manahath, Ebal, Shepho, 1477 and Onam.
36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs 1478 in the wilderness as he pastured the donkeys of his father Zibeon).
36:25 These were the children 1479 of Anah: Dishon and Oholibamah, the daughter of Anah.
36:26 These were the sons of Dishon: 1480 Hemdan, Eshban, Ithran, and Keran.
36:27 These were the sons of Ezer: Bilhan, Zaavan, and Akan.
36:28 These were the sons of Dishan: Uz and Aran.
36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah, 36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.
36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: 1481
36:32 Bela the son of Beor reigned in Edom; the name of his city was Dinhabah.
36:33 When Bela died, Jobab the son of Zerah from Bozrah reigned in his place.
36:34 When Jobab died, Husham from the land of the Temanites reigned in his place.
36:35 When Husham died, Hadad the son of Bedad, who defeated the Midianites in the land of Moab, reigned in his place; the name of his city was Avith.
36:36 When Hadad died, Samlah from Masrekah reigned in his place.
36:37 When Samlah died, Shaul from Rehoboth by the River 1482 reigned in his place.
36:38 When Shaul died, Baal-Hanan the son of Achbor reigned in his place.
36:39 When Baal-Hanan the son of Achbor died, Hadad 1483 reigned in his place; the name of his city was Pau. 1484 His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.
36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth, 36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar, 36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements 1485 in the land they possessed. This was Esau, the father of the Edomites.
37:1 But Jacob lived in the land where his father had stayed, 1486 in the land of Canaan. 1487
37:2 This is the account of Jacob.
Joseph, his seventeen-year-old son, 1488 was taking care of 1489 the flocks with his brothers. Now he was a youngster 1490 working with the sons of Bilhah and Zilpah, his father’s wives. 1491 Joseph brought back a bad report about them 1492 to their father.
37:3 Now Israel loved Joseph more than all his sons 1493 because he was a son born to him late in life, 1494 and he made a special 1495 tunic for him. 37:4 When Joseph’s 1496 brothers saw that their father loved him more than any of them, 1497 they hated Joseph 1498 and were not able to speak to him kindly. 1499
37:5 Joseph 1500 had a dream, 1501 and when he told his brothers about it, 1502 they hated him even more. 1503 37:6 He said to them, “Listen to this dream I had: 1504 37:7 There we were, 1505 binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down 1506 to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” 1507 They hated him even more 1508 because of his dream and because of what he said. 1509
37:9 Then he had another dream, 1510 and told it to his brothers. “Look,” 1511 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 1512 Will I, your mother, and your brothers really come and bow down to you?” 1513 37:11 His brothers were jealous 1514 of him, but his father kept in mind what Joseph said. 1515
37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers 1516 are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” 1517 Joseph replied. 1518 37:14 So Jacob 1519 said to him, “Go now and check on 1520 the welfare 1521 of your brothers and of the flocks, and bring me word.” So Jacob 1522 sent him from the valley of Hebron.
37:15 When Joseph reached Shechem, 1523 a man found him wandering 1524 in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell 1525 me where they are grazing their flocks.” 37:17 The man said, “They left this area, 1526 for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.
37:18 Now Joseph’s brothers 1527 saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! 1528 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild 1529 animal ate him. Then we’ll see how his dreams turn out!” 1530
37:21 When Reuben heard this, he rescued Joseph 1531 from their hands, 1532 saying, 1533 “Let’s not take his life!” 1534 37:22 Reuben continued, 1535 “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” 1536 (Reuben said this 1537 so he could rescue Joseph 1538 from them 1539 and take him back to his father.)
37:23 When Joseph reached his brothers, they stripped him 1540 of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; 1541 there was no water in it.)
37:25 When they sat down to eat their food, they looked up 1542 and saw 1543 a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. 1544 37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, 1545 for after all, he is our brother, our own flesh.” His brothers agreed. 1546 37:28 So when the Midianite 1547 merchants passed by, Joseph’s brothers pulled 1548 him 1549 out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites 1550 then took Joseph to Egypt.
37:29 Later Reuben returned to the cistern to find that Joseph was not in it! 1551 He tore his clothes, 37:30 returned to his brothers, and said, “The boy isn’t there! And I, where can I go?” 37:31 So they took Joseph’s tunic, killed a young goat, 1552 and dipped the tunic in the blood. 37:32 Then they brought the special tunic to their father 1553 and said, “We found this. Determine now whether it is your son’s tunic or not.”
37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! 1554 Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, 1555 and mourned for his son many days. 37:35 All his sons and daughters stood by 1556 him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” 1557 So Joseph’s 1558 father wept for him.
37:36 Now 1559 in Egypt the Midianites 1560 sold Joseph 1561 to Potiphar, one of Pharaoh’s officials, the captain of the guard. 1562
38:1 At that time Judah left 1563 his brothers and stayed 1564 with an Adullamite man 1565 named Hirah.
38:2 There Judah saw the daughter of a Canaanite man 1566 named Shua. 1567 Judah acquired her as a wife 1568 and had marital relations with her. 1569 38:3 She became pregnant 1570 and had a son. Judah named 1571 him Er. 38:4 She became pregnant again and had another son, whom she named Onan. 38:5 Then she had 1572 yet another son, whom she named Shelah. She gave birth to him in Kezib. 1573
38:6 Judah acquired 1574 a wife for Er his firstborn; her name was Tamar. 38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.
38:8 Then Judah said to Onan, “Have sexual relations with 1575 your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise 1576 up a descendant for your brother.” 1577 38:9 But Onan knew that the child 1578 would not be considered his. 1579 So whenever 1580 he had sexual relations with 1581 his brother’s wife, he withdrew prematurely 1582 so as not to give his brother a descendant. 38:10 What he did was evil in the Lord’s sight, so the Lord 1583 killed him too.
38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, 1584 “I don’t want him to die like his brothers.” 1585 So Tamar went and lived in her father’s house.
38:12 After some time 1586 Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with 1587 his friend Hirah the Adullamite. 38:13 Tamar was told, 1588 “Look, your father-in-law is going up 1589 to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because 1590 she saw that she had not been given to Shelah as a wife, even though he had now grown up.) 1591
38:15 When Judah saw her, he thought she was a prostitute 1592 because she had covered her face. 38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” 1593 (He did not realize 1594 it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” 1595 38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” 1596 38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. 1597 She became pregnant by him. 38:19 She left immediately, 1598 removed her veil, and put on her widow’s clothes.
38:20 Then Judah had his friend Hirah 1599 the Adullamite take a young goat to get back from the woman the items he had given in pledge, 1600 but Hirah 1601 could not find her. 38:21 He asked the men who were there, 1602 “Where is the cult prostitute 1603 who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things 1604 for herself. Otherwise we will appear to be dishonest. 1605 I did indeed send this young goat, but you couldn’t find her.”
38:24 After three months Judah was told, 1606 “Your daughter-in-law Tamar has turned to prostitution, 1607 and as a result she has become pregnant.” 1608 Judah said, “Bring her out and let her be burned!” 38:25 While they were bringing her out, she sent word 1609 to her father-in-law: “I am pregnant by the man to whom these belong.” 1610 Then she said, “Identify 1611 the one to whom the seal, cord, and staff belong.” 38:26 Judah recognized them and said, “She is more upright 1612 than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her 1613 again.
38:27 When it was time for her to give birth, there were twins in her womb. 38:28 While she was giving birth, one child 1614 put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. 1615 She said, “How you have broken out of the womb!” 1616 So he was named Perez. 1617 38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. 1618
39:1 Now Joseph had been brought down to Egypt. 1619 An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, 1620 purchased him from 1621 the Ishmaelites who had brought him there. 39:2 The Lord was with Joseph. He was successful 1622 and lived 1623 in the household of his Egyptian master. 39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. 1624 39:4 So Joseph found favor in his sight and became his personal attendant. 1625 Potiphar appointed Joseph 1626 overseer of his household and put him in charge 1627 of everything he owned. 39:5 From the time 1628 Potiphar 1629 appointed him over his household and over all that he owned, the Lord blessed 1630 the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both 1631 in his house and in his fields. 1632 39:6 So Potiphar 1633 left 1634 everything he had in Joseph’s care; 1635 he gave no thought 1636 to anything except the food he ate. 1637
Now Joseph was well built and good-looking. 1638 39:7 Soon after these things, his master’s wife took notice of 1639 Joseph and said, “Have sex with me.” 1640 39:8 But he refused, saying 1641 to his master’s wife, “Look, my master does not give any thought 1642 to his household with me here, 1643 and everything that he owns he has put into my care. 1644 39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do 1645 such a great evil and sin against God?” 39:10 Even though she continued to speak 1646 to Joseph day after day, he did not respond 1647 to her invitation to have sex with her. 1648
39:11 One day 1649 he went into the house to do his work when none of the household servants 1650 were there in the house. 39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran 1651 outside. 1652 39:13 When she saw that he had left his outer garment in her hand and had run outside, 39:14 she called for her household servants and said to them, “See, my husband brought 1653 in a Hebrew man 1654 to us to humiliate us. 1655 He tried to have sex with me, 1656 but I screamed loudly. 1657 39:15 When he heard me raise 1658 my voice and scream, he left his outer garment beside me and ran outside.”
39:16 So she laid his outer garment beside her until his master came home. 39:17 This is what she said to him: 1659 “That Hebrew slave 1660 you brought to us tried to humiliate me, 1661 39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”
39:19 When his master heard his wife say, 1662 “This is the way 1663 your slave treated me,” 1664 he became furious. 1665 39:20 Joseph’s master took him and threw him into the prison, 1666 the place where the king’s prisoners were confined. So he was there in the prison. 1667
39:21 But the Lord was with Joseph and showed him kindness. 1668 He granted him favor in the sight of the prison warden. 1669 39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. 1670 39:23 The warden did not concern himself 1671 with anything that was in Joseph’s 1672 care because the Lord was with him and whatever he was doing the Lord was making successful.
40:1 After these things happened, the cupbearer 1673 to the king of Egypt and the royal baker 1674 offended 1675 their master, the king of Egypt. 40:2 Pharaoh was enraged with his two officials, 1676 the cupbearer and the baker, 40:3 so he imprisoned them in the house of the captain of the guard in the same facility where Joseph was confined. 40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. 1677
They spent some time in custody. 1678 40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream 1679 the same night. 1680 Each man’s dream had its own meaning. 1681 40:6 When Joseph came to them in the morning, he saw that they were looking depressed. 1682 40:7 So he asked Pharaoh’s officials, who were with him in custody in his master’s house, “Why do you look so sad today?” 1683 40:8 They told him, “We both had dreams, 1684 but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them 1685 to me.”
40:9 So the chief cupbearer told his dream to Joseph: 1686 “In my dream, there was a vine in front of me. 40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes. 40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his 1687 cup, and put the cup in Pharaoh’s hand.” 1688
40:12 “This is its meaning,” Joseph said to him. “The three branches represent 1689 three days. 40:13 In three more days Pharaoh will reinstate you 1690 and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before 1691 when you were cupbearer. 40:14 But remember me 1692 when it goes well for you, and show 1693 me kindness. 1694 Make mention 1695 of me to Pharaoh and bring me out of this prison, 1696 40:15 for I really was kidnapped 1697 from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”
40:16 When the chief baker saw that the interpretation of the first dream was favorable, 1698 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 1699 on my head. 40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”
40:18 Joseph replied, “This is its meaning: The three baskets represent 1700 three days. 40:19 In three more days Pharaoh will decapitate you 1701 and impale you on a pole. Then the birds will eat your flesh from you.”
40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” 1702 the head of the chief cupbearer and the head of the chief baker in the midst of his servants. 40:21 He restored the chief cupbearer to his former position 1703 so that he placed the cup in Pharaoh’s hand, 40:22 but the chief baker he impaled, just as Joseph had predicted. 1704 40:23 But the chief cupbearer did not remember Joseph – he forgot him. 1705
41:1 At the end of two full years 1706 Pharaoh had a dream. 1707 As he was standing by the Nile, 41:2 seven fine-looking, fat cows were coming up out of the Nile, 1708 and they grazed in the reeds. 41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, 1709 and they stood beside the other cows at the edge of the river. 1710 41:4 The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.
41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing 1711 on one stalk, healthy 1712 and good. 41:6 Then 1713 seven heads of grain, thin and burned by the east wind, were sprouting up after them. 41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. 1714
41:8 In the morning he 1715 was troubled, so he called for 1716 all the diviner-priests 1717 of Egypt and all its wise men. Pharaoh told them his dreams, 1718 but no one could interpret 1719 them for him. 1720 41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. 1721 41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker. 41:11 We each had a dream one night; each of us had a dream with its own meaning. 1722 41:12 Now a young man, a Hebrew, a servant 1723 of the captain of the guards, 1724 was with us there. We told him our dreams, 1725 and he interpreted the meaning of each of our respective dreams for us. 1726 41:13 It happened just as he had said 1727 to us – Pharaoh 1728 restored me to my office, but he impaled the baker.” 1729
41:14 Then Pharaoh summoned 1730 Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh. 41:15 Pharaoh said to Joseph, “I had a dream, 1731 and there is no one who can interpret 1732 it. But I have heard about you, that 1733 you can interpret dreams.” 1734 41:16 Joseph replied to Pharaoh, “It is not within my power, 1735 but God will speak concerning 1736 the welfare of Pharaoh.” 1737
41:17 Then Pharaoh said to Joseph, “In my dream I was standing 1738 by the edge of the Nile. 41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. 1739 41:19 Then 1740 seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows 1741 as these in all the land of Egypt! 41:20 The lean, bad-looking cows ate up the seven 1742 fat cows. 41:21 When they had eaten them, 1743 no one would have known 1744 that they had done so, for they were just as bad-looking as before. Then I woke up. 41:22 I also saw in my dream 1745 seven heads of grain growing on one stalk, full and good. 41:23 Then 1746 seven heads of grain, withered and thin and burned with the east wind, were sprouting up after them. 41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this 1747 to the diviner-priests, but no one could tell me its meaning.” 1748
41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. 1749 God has revealed 1750 to Pharaoh what he is about to do. 1751 41:26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning. 1752 41:27 The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent 1753 seven years of famine. 41:28 This is just what I told 1754 Pharaoh: God has shown Pharaoh what he is about to do. 41:29 Seven years of great abundance are coming throughout the whole land of Egypt. 41:30 But seven years of famine will occur 1755 after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate 1756 the land. 41:31 The previous abundance of the land will not be remembered 1757 because of the famine that follows, for the famine will be very severe. 1758 41:32 The dream was repeated to Pharaoh 1759 because the matter has been decreed 1760 by God, and God will make it happen soon. 1761
41:33 “So now Pharaoh should look 1762 for a wise and discerning man 1763 and give him authority 1764 over all the land of Egypt. 41:34 Pharaoh should do 1765 this – he should appoint 1766 officials 1767 throughout the land to collect one-fifth of the produce of the land of Egypt 1768 during the seven years of abundance. 41:35 They should gather all the excess food 1769 during these good years that are coming. By Pharaoh’s authority 1770 they should store up grain so the cities will have food, 1771 and they should preserve it. 1772 41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” 1773
41:37 This advice made sense to Pharaoh and all his officials. 1774 41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, 1775 one in whom the Spirit of God is present?” 1776 41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning 1777 as you are! 41:40 You will oversee my household, and all my people will submit to your commands. 1778 Only I, the king, will be greater than you. 1779
41:41 “See here,” Pharaoh said to Joseph, “I place 1780 you in authority over all the land of Egypt.” 1781 41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen 1782 clothes and put a gold chain around his neck. 41:43 Pharaoh 1783 had him ride in the chariot used by his second-in-command, 1784 and they cried out before him, “Kneel down!” 1785 So he placed him over all the land of Egypt. 41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission 1786 no one 1787 will move his hand or his foot 1788 in all the land of Egypt.” 41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 1789 He also gave him Asenath 1790 daughter of Potiphera, priest of On, 1791 to be his wife. So Joseph took charge of 1792 all the land of Egypt.
41:46 Now Joseph was 30 years old 1793 when he began serving 1794 Pharaoh king of Egypt. Joseph was commissioned by 1795 Pharaoh and was in charge of 1796 all the land of Egypt. 41:47 During the seven years of abundance the land produced large, bountiful harvests. 1797 41:48 Joseph 1798 collected all the excess food 1799 in the land of Egypt during the seven years and stored it in the cities. 1800 In every city he put the food gathered from the fields around it. 41:49 Joseph stored up a vast amount of grain, like the sand of the sea, 1801 until he stopped measuring it because it was impossible to measure.
41:50 Two sons were born to Joseph before the famine came. 1802 Asenath daughter of Potiphera, priest of On, was their mother. 1803 41:51 Joseph named the firstborn Manasseh, 1804 saying, 1805 “Certainly 1806 God has made me forget all my trouble and all my father’s house.” 41:52 He named the second child Ephraim, 1807 saying, 1808 “Certainly 1809 God has made me fruitful in the land of my suffering.”
41:53 The seven years of abundance in the land of Egypt came to an end. 41:54 Then the seven years of famine began, 1810 just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food. 41:55 When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, 1811 “Go to Joseph and do whatever he tells you.”
41:56 While the famine was over all the earth, 1812 Joseph opened the storehouses 1813 and sold grain to the Egyptians. The famine was severe throughout the land of Egypt. 41:57 People from every country 1814 came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.
42:1 When Jacob heard 1815 there was grain in Egypt, he 1816 said to his sons, “Why are you looking at each other?” 1817 42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us 1818 so that we may live 1819 and not die.” 1820
42:3 So ten of Joseph’s brothers went down to buy grain from Egypt. 42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, 1821 for he said, 1822 “What if some accident 1823 happens 1824 to him?” 42:5 So Israel’s sons came to buy grain among the other travelers, 1825 for the famine was severe in the land of Canaan.
42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. 1826 Joseph’s brothers came and bowed down 1827 before him with 1828 their faces to the ground. 42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger 1829 to them and spoke to them harshly. He asked, “Where do you come from?” They answered, 1830 “From the land of Canaan, to buy grain for food.” 1831
42:8 Joseph recognized his brothers, but they did not recognize him. 42:9 Then Joseph remembered 1832 the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” 1833
42:10 But they exclaimed, 1834 “No, my lord! Your servants have come to buy grain for food! 42:11 We are all the sons of one man; we are honest men! Your servants are not spies.”
42:12 “No,” he insisted, “but you have come to see if our land is vulnerable.” 1835 42:13 They replied, “Your servants are from a family of twelve brothers. 1836 We are the sons of one man in the land of Canaan. The youngest is with our father at this time, 1837 and one is no longer alive.” 1838
42:14 But Joseph told them, “It is just as I said to you: 1839 You are spies! 42:15 You will be tested in this way: As surely as Pharaoh lives, 1840 you will not depart from this place unless your youngest brother comes here. 42:16 One of you must go and get 1841 your brother, while 1842 the rest of you remain in prison. 1843 In this way your words may be tested to see if 1844 you are telling the truth. 1845 If not, then, as surely as Pharaoh lives, you are spies!” 42:17 He imprisoned 1846 them all for three days. 42:18 On the third day Joseph said to them, “Do as I say 1847 and you will live, 1848 for I fear God. 1849 42:19 If you are honest men, leave one of your brothers confined here in prison 1850 while the rest of you go 1851 and take grain back for your hungry families. 1852 42:20 But you must bring 1853 your youngest brother to me. Then 1854 your words will be verified 1855 and you will not die.” They did as he said. 1856
42:21 They said to one other, 1857 “Surely we’re being punished 1858 because of our brother, because we saw how distressed he was 1859 when he cried to us for mercy, but we refused to listen. That is why this distress 1860 has come on us!” 42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” 1861 42:23 (Now 1862 they did not know that Joseph could understand them, 1863 for he was speaking through an interpreter.) 1864 42:24 He turned away from them and wept. When he turned around and spoke to them again, 1865 he had Simeon taken 1866 from them and tied up 1867 before their eyes.
42:25 Then Joseph gave orders to fill 1868 their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. 1869 42:26 So they loaded their grain on their donkeys and left. 1870
42:27 When one of them 1871 opened his sack to get feed for his donkey at their resting place, 1872 he saw his money in the mouth of his sack. 1873 42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; 1874 they turned trembling one to another 1875 and said, “What in the world has God done to us?” 1876
42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying, 42:30 “The man, the lord of the land, spoke harshly to us and treated us 1877 as if we were 1878 spying on the land. 42:31 But we said to him, ‘We are honest men; we are not spies! 42:32 We are from a family of twelve brothers; we are the sons of one father. 1879 One is no longer alive, 1880 and the youngest is with our father at this time 1881 in the land of Canaan.’
42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain 1882 for your hungry households and go. 42:34 But bring your youngest brother back to me so I will know 1883 that you are honest men and not spies. 1884 Then I will give your brother back to you and you may move about freely in the land.’” 1885
42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid. 42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. 1886 Simeon is gone. 1887 And now you want to take 1888 Benjamin! Everything is against me.”
42:37 Then Reuben said to his father, “You may 1889 put my two sons to death if I do not bring him back to you. Put him in my care 1890 and I will bring him back to you.” 42:38 But Jacob 1891 replied, “My son will not go down there with you, for his brother is dead and he alone is left. 1892 If an accident happens to him on the journey you have to make, then you will bring down my gray hair 1893 in sorrow to the grave.” 1894
43:1 Now the famine was severe in the land. 1895 43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”
43:3 But Judah said to him, “The man solemnly warned 1896 us, ‘You will not see my face 1897 unless your brother is with you.’ 43:4 If you send 1898 our brother with us, we’ll go down and buy food for you. 43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”
43:6 Israel said, “Why did you bring this trouble 1899 on me by telling 1900 the man you had one more brother?”
43:7 They replied, “The man questioned us 1901 thoroughly 1902 about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ 1903 So we answered him in this way. 1904 How could we possibly know 1905 that he would say, 1906 ‘Bring your brother down’?”
43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. 1907 Then we will live 1908 and not die – we and you and our little ones. 43:9 I myself pledge security 1909 for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. 1910 43:10 But if we had not delayed, we could have traveled there and back 1911 twice by now!”
43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds. 43:12 Take double the money with you; 1912 you must take back 1913 the money that was returned in the mouths of your sacks – perhaps it was an oversight. 43:13 Take your brother too, and go right away 1914 to the man. 1915 43:14 May the sovereign God 1916 grant you mercy before the man so that he may release 1917 your other brother 1918 and Benjamin! As for me, if I lose my children I lose them.” 1919
43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt 1920 and stood before Joseph. 43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” 43:17 The man did just as Joseph said; he 1921 brought the men into Joseph’s house. 1922
43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of 1923 the money that was returned in our sacks last time. 1924 He wants to capture us, 1925 make us slaves, and take 1926 our donkeys!” 43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 43:20 They said, “My lord, we did indeed come down 1927 the first time 1928 to buy food. 43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount 1929 – in the mouth of his sack. So we have returned it. 1930 43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”
43:23 “Everything is fine,” 1931 the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. 1932 I had your money.” 1933 Then he brought Simeon out to them.
43:24 The servant in charge 1934 brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival 1935 at noon, for they had heard 1936 that they were to have a meal 1937 there.
43:26 When Joseph came home, they presented him with the gifts they had brought inside, 1938 and they bowed down to the ground before him. 43:27 He asked them how they were doing. 1939 Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. 1940
43:29 When Joseph looked up 1941 and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” 1942 43:30 Joseph hurried out, for he was overcome by affection for his brother 1943 and was at the point of tears. 1944 So he went to his room and wept there.
43:31 Then he washed his face and came out. With composure he said, 1945 “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, 1946 and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting 1947 to do so.) 1948 43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. 1949 The men looked at each other in astonishment. 1950 43:34 He gave them portions of the food set before him, 1951 but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. 1952
44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack. 44:2 Then put 1953 my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. 1954
44:3 When morning came, 1955 the men and their donkeys were sent off. 1956 44:4 They had not gone very far from the city 1957 when Joseph said 1958 to the servant who was over his household, “Pursue the men at once! 1959 When you overtake 1960 them, say to them, ‘Why have you repaid good with evil? 44:5 Doesn’t my master drink from this cup 1961 and use it for divination? 1962 You have done wrong!’” 1963
44:6 When the man 1964 overtook them, he spoke these words to them. 44:7 They answered him, “Why does my lord say such things? 1965 Far be it from your servants to do such a thing! 1966 44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house? 44:9 If one of us has it, 1967 he will die, and the rest of us will become my lord’s slaves!”
44:10 He replied, “You have suggested your own punishment! 1968 The one who has it will become my slave, 1969 but the rest of 1970 you will go free.” 1971 44:11 So each man quickly lowered 1972 his sack to the ground and opened it. 44:12 Then the man 1973 searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack! 44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.
44:14 So Judah and his brothers 1974 came back to Joseph’s house. He was still there, 1975 and they threw themselves to the ground before him. 44:15 Joseph said to them, “What did you think you were doing? 1976 Don’t you know that a man like me can find out things like this by divination?” 1977
44:16 Judah replied, “What can we say 1978 to my lord? What can we speak? How can we clear ourselves? 1979 God has exposed the sin of your servants! 1980 We are now my lord’s slaves, we and the one in whose possession the cup was found.”
44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of 1981 you may go back 1982 to your father in peace.”
44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. 1983 Please do not get angry with your servant, 1984 for you are just like Pharaoh. 1985 44:19 My lord asked his servants, ‘Do you have a father or a brother?’ 44:20 We said to my lord, ‘We have an aged father, and there is a young boy who was born when our father was old. 1986 The boy’s 1987 brother is dead. He is the only one of his mother’s sons left, 1988 and his father loves him.’
44:21 “Then you told your servants, ‘Bring him down to me so I can see 1989 him.’ 1990 44:22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father 1991 will die.’ 1992 44:23 But you said to your servants, ‘If your youngest brother does not come down with you, you will not see my face again.’ 44:24 When we returned to your servant my father, we told him the words of my lord.
44:25 “Then our father said, ‘Go back and buy us a little food.’ 44:26 But we replied, ‘We cannot go down there. 1993 If our youngest brother is with us, then we will go, 1994 for we won’t be permitted to see the man’s face if our youngest brother is not with us.’
44:27 “Then your servant my father said to us, ‘You know that my wife gave me two sons. 1995 44:28 The first disappeared 1996 and I said, “He has surely been torn to pieces.” I have not seen him since. 44:29 If you take 1997 this one from me too and an accident happens to him, then you will bring down my gray hair 1998 in tragedy 1999 to the grave.’ 2000
44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. 2001 44:31 When he sees the boy is not with us, 2002 he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave. 44:32 Indeed, 2003 your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’
44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers. 44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see 2004 my father’s pain.” 2005
45:1 Joseph was no longer able to control himself before all his attendants, 2006 so he cried out, “Make everyone go out from my presence!” No one remained 2007 with Joseph when he made himself known to his brothers. 45:2 He wept loudly; 2008 the Egyptians heard it and Pharaoh’s household heard about it. 2009
45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt. 45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, 2010 for God sent me 2011 ahead of you to preserve life! 45:6 For these past two years there has been famine in 2012 the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me 2013 ahead of you to preserve you 2014 on the earth and to save your lives 2015 by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser 2016 to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly 2017 and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay! 45:10 You will live 2018 in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have. 45:11 I will provide you with food 2019 there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’ 45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. 2020 45:13 So tell 2021 my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” 2022
45:14 Then he threw himself on the neck of his brother Benjamin and wept, and Benjamin wept on his neck. 45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.
45:16 Now it was reported 2023 in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased 2024 Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go 2025 to the land of Canaan! 45:18 Get your father and your households and come to me! Then I will give you 2026 the best land in Egypt and you will eat 2027 the best 2028 of the land.’ 45:19 You are also commanded to say, 2029 ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come. 45:20 Don’t worry 2030 about your belongings, for the best of all the land of Egypt will be yours.’”
45:21 So the sons of Israel did as he said. 2031 Joseph gave them wagons as Pharaoh had instructed, 2032 and he gave them provisions for the journey. 45:22 He gave sets of clothes to each one of them, 2033 but to Benjamin he gave three hundred pieces of silver and five sets of clothes. 2034 45:23 To his father he sent the following: 2035 ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” 2036
45:25 So they went up from Egypt and came to their father Jacob in the land of Canaan. 2037 45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, 2038 for he did not believe them. 45:27 But when they related to him everything Joseph had said to them, 2039 and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. 45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”
46:1 So Israel began his journey, taking with him all that he had. 2040 When he came to Beer Sheba 2041 he offered sacrifices to the God of his father Isaac. 46:2 God spoke to Israel in a vision during the night 2042 and said, “Jacob, Jacob!” He replied, “Here I am!” 46:3 He said, “I am God, 2043 the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. 2044 Joseph will close your eyes.” 2045
46:5 Then Jacob started out 2046 from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. 46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. 2047 46:7 He brought with him to Egypt his sons and grandsons, 2048 his daughters and granddaughters – all his descendants.
46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:
Reuben, the firstborn of Jacob.
46:9 The sons of Reuben:
Hanoch, Pallu, Hezron, and Carmi.
46:10 The sons of Simeon:
Jemuel, Jamin, Ohad, Jakin, Zohar,
and Shaul (the son of a Canaanite woman).
46:11 The sons of Levi:
Gershon, Kohath, and Merari.
46:12 The sons of Judah:
Er, Onan, Shelah, Perez, and Zerah
(but Er and Onan died in the land of Canaan).
The sons of Perez were Hezron and Hamul.
46:13 The sons of Issachar:
Tola, Puah, 2049 Jashub, 2050 and Shimron.
46:14 The sons of Zebulun:
Sered, Elon, and Jahleel.
46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. 2051
46:16 The sons of Gad:
Zephon, 2052 Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.
46:17 The sons of Asher:
Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.
The sons of Beriah were Heber and Malkiel.
46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.
46:19 The sons of Rachel the wife of Jacob:
Joseph and Benjamin.
46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, 2053 bore them to him.
46:21 The sons of Benjamin: 2054
Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.
46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.
46:23 The son of Dan: Hushim. 2055
46:24 The sons of Naphtali:
Jahziel, Guni, Jezer, and Shillem.
46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.
46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) 2056 46:27 Counting the two sons 2057 of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. 2058
46:28 Jacob 2059 sent Judah before him to Joseph to accompany him to Goshen. 2060 So they came to the land of Goshen. 46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, 2061 he hugged his neck and wept on his neck for quite some time.
46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” 2062 46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, 2063 ‘My brothers and my father’s household who were in the land of Canaan have come to me. 46:32 The men are shepherds; 2064 they take care of livestock. 2065 They have brought their flocks and their herds and all that they have.’ 46:33 Pharaoh will summon you and say, ‘What is your occupation?’ 46:34 Tell him, ‘Your servants have taken care of cattle 2066 from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, 2067 for everyone who takes care of sheep is disgusting 2068 to the Egyptians.”
47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of
Canaan. They are now 2069 in the land of Goshen.” 47:2 He took five of his brothers and introduced them to Pharaoh. 2070
47:3 Pharaoh said to Joseph’s 2071 brothers, “What is your occupation?” They said to Pharaoh, “Your servants take care of flocks, just as our ancestors did.” 2072 47:4 Then they said to Pharaoh, “We have come to live as temporary residents 2073 in the land. There 2074 is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”
47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you. 47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men 2075 among them, put them in charge 2076 of my livestock.”
47:7 Then Joseph brought in his father Jacob and presented him 2077 before Pharaoh. Jacob blessed 2078 Pharaoh. 47:8 Pharaoh said to Jacob, “How long have you lived?” 2079 47:9 Jacob said to Pharaoh, “All 2080 the years of my travels 2081 are 130. All 2082 the years of my life have been few and painful; 2083 the years of my travels are not as long as those of my ancestors.” 2084 47:10 Then Jacob blessed Pharaoh and went out from his presence. 2085
47:11 So Joseph settled his father and his brothers. He gave them territory 2086 in the land of Egypt, in the best region of the land, the land of Rameses, 2087 just as Pharaoh had commanded. 47:12 Joseph also provided food for his father, his brothers, and all his father’s household, according to the number of their little children.
47:13 But there was no food in all the land because the famine was very severe; the land of Egypt and the land of Canaan wasted away 2088 because of the famine. 47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment 2089 for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace. 2090 47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians 2091 came to Joseph and said, “Give us food! Why should we die 2092 before your very eyes because our money has run out?”
47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food 2093 in exchange for 2094 your livestock.” 47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. 2095 He got them through that year by giving them food in exchange for livestock.
47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our 2096 lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land. 47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become 2097 Pharaoh’s slaves. 2098 Give us seed that we may live 2099 and not die. Then the land will not become desolate.” 2100
47:20 So Joseph bought all the land of Egypt for Pharaoh. Each 2101 of the Egyptians sold his field, for the famine was severe. 2102 So the land became Pharaoh’s. 47:21 Joseph 2103 made all the people slaves 2104 from one end of Egypt’s border to the other end of it. 47:22 But he did not purchase the land of the priests because the priests had an allotment from Pharaoh and they ate from their allotment that Pharaoh gave them. That is why they did not sell their land.
47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate 2105 the land. 47:24 When you gather in the crop, 2106 give 2107 one-fifth of it to Pharaoh, and the rest 2108 will be yours for seed for the fields and for you to eat, including those in your households and your little children.” 47:25 They replied, “You have saved our lives! You are showing us favor, 2109 and we will be Pharaoh’s slaves.” 2110
47:26 So Joseph made it a statute, 2111 which is in effect 2112 to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.
47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.
47:28 Jacob lived in the land of Egypt seventeen years; the years 2113 of Jacob’s life were 147 in all. 47:29 The time 2114 for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh 2115 and show me kindness and faithfulness. 2116 Do not bury me in Egypt, 47:30 but when I rest 2117 with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph 2118 said, “I will do as you say.”
47:31 Jacob 2119 said, “Swear to me that you will do so.” 2120 So Joseph 2121 gave him his word. 2122 Then Israel bowed down 2123 at the head of his bed. 2124
48:1 After these things Joseph was told, 2125 “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, 2126 “Your son Joseph has just 2127 come to you,” Israel regained strength and sat up on his bed. 48:3 Jacob said to Joseph, “The sovereign God 2128 appeared to me at Luz in the land of Canaan and blessed me. 48:4 He said to me, ‘I am going to make you fruitful 2129 and will multiply you. 2130 I will make you into a group of nations, and I will give this land to your descendants 2131 as an everlasting possession.’ 2132
48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. 2133 Ephraim and Manasseh will be mine just as Reuben and Simeon are. 48:6 Any children that you father 2134 after them will be yours; they will be listed 2135 under the names of their brothers in their inheritance. 2136 48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow 2137 – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). 2138
48:8 When Israel saw Joseph’s sons, he asked, “Who are these?” 48:9 Joseph said to his father, “They are the 2139 sons God has given me in this place.” His father 2140 said, “Bring them to me so I may bless them.” 2141 48:10 Now Israel’s eyes were failing 2142 because of his age; he was not able to see well. So Joseph 2143 brought his sons 2144 near to him, and his father 2145 kissed them and embraced them. 48:11 Israel said to Joseph, “I never expected 2146 to see you 2147 again, but now God has allowed me to see your children 2148 too.”
48:12 So Joseph moved them from Israel’s knees 2149 and bowed down with his face to the ground. 48:13 Joseph positioned them; 2150 he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. 2151 48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. 2152 Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.
48:15 Then he blessed Joseph and said,
“May the God before whom my fathers
Abraham and Isaac walked –
the God who has been my shepherd 2153
all my life long to this day,
48:16 the Angel 2154 who has protected me 2155
from all harm –
bless these boys.
May my name be named in them, 2156
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. 2157 So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”
48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude 2158 of nations.” 48:20 So he blessed them that day, saying,
“By you 2159 will Israel bless, 2160 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 2161
48:21 Then Israel said to Joseph, “I am about to die, but God will be with you 2162 and will bring you back to the land of your fathers. 48:22 As one who is above your 2163 brothers, I give to you the mountain slope, 2164 which I took from the Amorites with my sword and my bow.”
49:1 Jacob called for his sons and said, “Gather together so I can tell you 2165 what will happen to you in the future. 2166
49:2 “Assemble and listen, you sons of Jacob;
listen to Israel, your father.
49:3 Reuben, you are my firstborn,
my might and the beginning of my strength,
outstanding in dignity, outstanding in power.
49:4 You are destructive 2167 like water and will not excel, 2168
for you got on your father’s bed, 2169
then you defiled it – he got on my couch! 2170
49:5 Simeon and Levi are brothers,
weapons of violence are their knives! 2171
49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 2172
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
49:7 Cursed be their anger, for it was fierce,
and their fury, for it was cruel.
I will divide them in Jacob,
and scatter them in Israel! 2173
49:8 Judah, 2174 your brothers will praise you.
Your hand will be on the neck of your enemies,
your father’s sons will bow down before you.
49:9 You are a lion’s cub, Judah,
from the prey, my son, you have gone up.
He crouches and lies down like a lion;
like a lioness – who will rouse him?
49:10 The scepter will not depart from Judah,
nor the ruler’s staff from between his feet, 2175
until he comes to whom it belongs; 2176
the nations will obey him. 2177
49:11 Binding his foal to the vine,
and his colt to the choicest vine,
he will wash 2178 his garments in wine,
his robes in the blood of grapes.
49:12 His eyes will be dark from wine,
and his teeth white from milk. 2179
49:13 Zebulun will live 2180 by the haven of the sea
and become a haven for ships;
his border will extend to Sidon. 2181
49:14 Issachar is a strong-boned donkey
lying down between two saddlebags.
49:15 When he sees 2182 a good resting place,
and the pleasant land,
he will bend his shoulder to the burden
and become a slave laborer. 2183
49:16 Dan 2184 will judge 2185 his people
as one of the tribes of Israel.
49:17 May Dan be a snake beside the road,
a viper by the path,
that bites the heels of the horse
so that its rider falls backward. 2186
49:18 I wait for your deliverance, O Lord. 2187
49:19 Gad will be raided by marauding bands,
but he will attack them at their heels. 2188
49:20 Asher’s 2189 food will be rich, 2190
and he will provide delicacies 2191 to royalty.
49:21 Naphtali is a free running doe, 2192
he speaks delightful words. 2193
49:22 Joseph is a fruitful bough, 2194
a fruitful bough near a spring
whose branches 2195 climb over the wall.
49:23 The archers will attack him, 2196
they will shoot at him and oppose him.
49:24 But his bow will remain steady,
and his hands 2197 will be skillful;
because of the hands of the Mighty One of Jacob,
because of 2198 the Shepherd, the Rock 2199 of Israel,
49:25 because of the God of your father,
who will help you, 2200
because of the sovereign God, 2201
who will bless you 2202
with blessings from the sky above,
blessings from the deep that lies below,
and blessings of the breasts and womb. 2203
49:26 The blessings of your father are greater
than 2204 the blessings of the eternal mountains 2205
or the desirable things of the age-old hills.
They will be on the head of Joseph
and on the brow of the prince of his brothers. 2206
49:27 Benjamin is a ravenous wolf;
in the morning devouring the prey,
and in the evening dividing the plunder.”
49:28 These 2207 are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. 2208
49:29 Then he instructed them, 2209 “I am about to go 2210 to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. 49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. 49:31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. 49:32 The field and the cave in it were acquired from the sons of Heth.” 2211
49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went 2212 to his people.
50:1 Then Joseph hugged his father’s face. 2213 He wept over him and kissed him. 50:2 Joseph instructed the physicians in his service 2214 to embalm his father, so the physicians embalmed Israel. 50:3 They took forty days, for that is the full time needed for embalming. 2215 The Egyptians mourned 2216 for him seventy days. 2217
50:4 When the days of mourning 2218 had passed, Joseph said to Pharaoh’s royal court, 2219 “If I have found favor in your sight, please say to Pharaoh, 2220 50:5 ‘My father made me swear an oath. He said, 2221 “I am about to die. Bury me 2222 in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’” 50:6 So Pharaoh said, “Go and bury your father, just as he made you swear to do.” 2223
50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers 2224 of his household, all the senior officials of the land of Egypt, 50:8 all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen. 50:9 Chariots and horsemen also went up with him, so it was a very large entourage. 2225
50:10 When they came to the threshing floor of Atad 2226 on the other side of the Jordan, they mourned there with very great and bitter sorrow. 2227 There Joseph observed a seven day period of mourning for his father. 50:11 When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion 2228 for the Egyptians.” That is why its name was called 2229 Abel Mizraim, 2230 which is beyond the Jordan.
50:12 So the sons of Jacob did for him just as he had instructed them. 50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite. 50:14 After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.
50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay 2231 us in full 2232 for all the harm 2233 we did to him?” 50:16 So they sent word 2234 to Joseph, saying, “Your father gave these instructions before he died: 50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. 2235 50:18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” 50:19 But Joseph answered them, “Don’t be afraid. Am 2236 I in the place of God? 50:20 As for you, you meant to harm me, 2237 but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. 2238 50:21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly 2239 to them.
50:22 Joseph lived in Egypt, along with his father’s family. 2240 Joseph lived 110 years. 50:23 Joseph saw the descendants of Ephraim to the third generation. 2241 He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph. 2242
50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you 2243 and lead you up from this land to the land he swore on oath to give 2244 to Abraham, Isaac, and Jacob.” 50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.” 50:26 So Joseph died at the age of 110. 2245 After they embalmed him, his body 2246 was placed in a coffin in Egypt.
1 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.
2 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).
3 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
4 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
5 tn Heb “I am going.”
6 tn Heb “the son of the acquisition of my house.”
7 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
8 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.
5 tn Heb “And Abram said.”
6 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
7 tn Heb “is inheriting me.”
7 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.
8 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
9 tn Heb “inherit you.”
10 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
11 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
12 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
13 tn Heb “will inherit you.”
9 tn Heb “he”; the referent (the
11 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.
12 tn Heb “and he”; the referent (the
13 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.
14 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).
13 tn Heb “And he said.”
14 sn I am the
15 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
15 tn Here the vav carries adversative force and is translated “but.”
16 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
17 tn See note on the phrase “sovereign
18 tn Or “how.”
17 tn Heb “He”; the referent (the
19 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
20 tn Heb “in the middle.”
21 tn Heb “to meet its neighbor.”
21 tn Heb “a deep sleep fell on Abram.”
22 tn Heb “and look, terror, a great darkness was falling on him.”
23 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.
24 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.
25 tn Heb “in a land not theirs.”
26 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.
25 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.
27 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
28 sn You will go to your ancestors. This is a euphemistic expression for death.
29 tn Heb “in a good old age.”
29 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.
30 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
31 tn Heb “is not yet complete.”
31 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).
32 tn Heb “these pieces.”
33 tn Heb “cut a covenant.”
34 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”).
35 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
35 tn The words “the land” are supplied in the translation for stylistic reasons.
37 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
39 tn The disjunctive clause signals the beginning of a new episode in the story.
40 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.
41 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
42 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.)
41 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
42 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
43 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
44 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
43 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.
44 tn Heb “the Egyptian, her female servant.”
45 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.
45 tn Heb “entered to.” See the note on the same expression in v. 2.
46 tn Or “she conceived” (also in v. 5)
47 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.
47 tn Heb “my wrong is because of you.”
48 tn Heb “I placed my female servant in your bosom.”
49 tn Heb “saw.”
50 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.
51 tn Heb “me and you.”
49 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
50 tn Heb “in your hand.”
51 tn Heb “what is good in your eyes.”
52 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
53 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
54 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
51 tn Heb “the messenger of the
52 tn Heb “And the angel of the
53 tn Heb “from the presence of.”
55 tn The imperative וְהִתְעַנִּי (vÿhit’anni) 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.
57 tn Heb “The
58 tn Heb “cannot be numbered because of abundance.”
59 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
60 tn The active participle refers here to something that is about to happen.
61 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.”
62 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
61 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.
62 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.
63 tn Heb “And the hand of everyone will be against him.”
64 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).
63 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”).
64 tn Heb “after one who sees me.”
65 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
66 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
67 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
67 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
69 tn The disjunctive clause gives information that is parenthetical to the narrative.
70 tn Heb “the son of eighty-six years.”
71 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.
71 tn Heb “the son of ninety-nine years.”
72 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
73 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
74 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
75 tn Or “in my presence.”
76 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
73 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
74 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
75 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
76 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
77 tn Heb “I.”
78 tn Heb “is” (הִנֵּה, hinneh).
79 tn Heb “will your name be called.”
80 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
81 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
81 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
82 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
83 tn Heb “and I will make you into nations, and kings will come out from you.”
83 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
84 tn Or “as an eternal.”
85 tn Heb “to be to you for God and to your descendants after you.”
85 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
86 tn Or “as an eternal.”
87 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
88 tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
89 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
90 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
91 tn Or “sign.”
93 tn Heb “the son of eight days.”
95 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
96 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
97 tn Or “an eternal.”
97 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
98 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
99 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
99 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
100 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
101 tn Heb “she will become nations.”
102 tn Heb “peoples.”
103 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
104 tn Heb “And he fell on his face and laughed and said in his heart.”
105 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
106 tn Heb “to the son of a hundred years.”
107 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
108 tn Heb “the daughter of ninety years.”
105 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
106 tn Or “live with your blessing.”
107 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
108 tn Or “as an eternal.”
109 sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.
110 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
111 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.
111 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
113 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
114 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
115 tn Heb “the son of ninety-nine years.”
116 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
117 tn Heb “the son of thirteen years.”
119 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
120 tn Or “terebinths.”
121 tn The disjunctive clause here is circumstantial to the main clause.
122 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
121 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
122 tn Heb “lifted up his eyes.”
123 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
124 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
125 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
126 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
127 sn The reader knows this is a theophany. The three visitors are probably the
123 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
124 tn Heb “do not pass by from upon your servant.”
125 tn The imperative after the jussive indicates purpose here.
126 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
127 tn The Qal cohortative here probably has the nuance of polite request.
128 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
129 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
130 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
129 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
130 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
131 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
131 tn Heb “the young man.”
132 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
133 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
134 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
135 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
135 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
137 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
138 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
139 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
140 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
141 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
139 tn Heb “days.”
140 tn Heb “it had ceased to be for Sarah [after] a way like women.”
141 tn Heb “saying.”
142 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
143 tn The word “too” has been added in the translation for stylistic reasons.
143 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
144 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
145 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
146 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
147 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
149 tn Heb “And the men arose from there.”
150 tn Heb “toward the face of.”
151 tn The disjunctive parenthetical clause sets the stage for the following speech.
152 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
151 tn The active participle here refers to an action that is imminent.
153 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
154 tn The infinitive absolute lends emphasis to the finite verb that follows.
155 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
155 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
156 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
157 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
158 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
159 tn Heb “spoke to.”
157 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
158 tn Heb “heavy.”
159 tn The cohortative indicates the
160 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
161 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
161 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
162 tn Heb “went.”
163 tc An ancient Hebrew scribal tradition reads “but the
163 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
165 tn Or “ruler.”
166 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
167 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
168 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
169 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
170 tn Heb “because of five.”
171 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
172 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
173 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
174 tn Heb “let it not be hot to the
175 tn After the jussive, the cohortative indicates purpose/result.
175 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
177 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
179 tn Heb “And the
180 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
181 tn Heb “to his place.”
181 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
182 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
183 tn The imperatives have the force of invitation.
184 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
185 sn The town square refers to the wide street area at the gate complex of the city.
185 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
187 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
188 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
189 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
190 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
191 tn Heb “may my brothers not act wickedly.”
193 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
194 tn Heb “according to what is good in your eyes.”
195 tn Heb “shadow.”
196 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
195 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
196 tn Heb “to live as a resident alien.”
197 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
198 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
199 tn Heb “and they pressed against the man, against Lot, exceedingly.”
200 tn Heb “and they drew near.”
197 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
198 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
199 tn Heb “to them into the house.”
199 tn Heb “from the least to the greatest.”
200 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
201 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
202 tn Heb “Yet who [is there] to you here?”
203 tn The words “Do you have” are supplied in the translation for stylistic reasons.
204 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
205 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
203 tn The Hebrew participle expresses an imminent action here.
204 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
205 tn Heb “the
205 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
206 tn The Hebrew active participle expresses an imminent action.
207 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
207 tn Heb “When dawn came up.”
208 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
209 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
209 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
210 tn Heb “in the compassion of the
211 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
211 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
212 tn Heb “escape.”
213 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
214 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
213 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
215 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
216 tn Heb “in your eyes.”
217 tn Heb “you made great your kindness.”
218 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
219 tn The infinitive construct explains how God has shown Lot kindness.
220 tn Heb “lest.”
221 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
222 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
217 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
218 tn Heb “Look, this town is near to flee to there. And it is little.”
219 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
220 tn Heb “Is it not little?”
221 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
219 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
220 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
221 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
221 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
222 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
223 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
224 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
225 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
226 tn Or “burning sulfur” (the traditional “fire and brimstone”).
227 tn Heb “from the
227 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
228 tn Heb “and the vegetation of the ground.”
229 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
230 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
231 tn The words “and went” are supplied in the translation for stylistic reasons.
233 tn Heb “upon the face of.”
234 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
235 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
235 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
236 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
237 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
238 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
239 tn Heb “the overthrow when [he] overthrew.”
237 tn Heb “and the firstborn said.”
238 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
239 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
239 tn Heb “drink wine.”
240 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
241 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
242 tn Heb “and we will keep alive from our father descendants.”
241 tn Heb “drink wine.”
242 tn Heb “the firstborn.”
243 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
244 tn Heb “and he did not know when she lay down and when she arose.”
243 tn Heb “the firstborn.”
244 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
245 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
245 tn Heb “drink wine.”
246 tn Heb “lied down with him.”
247 tn Heb “And he did not know when she lied down and when she arose.”
247 tn Heb “the firstborn.”
248 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
249 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
251 tn Or “the South [country]”; Heb “the land of the Negev.”
252 tn Heb “and he sojourned.”
253 tn Heb “came.”
254 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.
255 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
255 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
256 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.
257 tn Heb “he”; the referent has been specified in the translation for clarity.
258 tn Heb “and she, even she.”
259 tn Heb “with the integrity of my heart.”
259 tn Heb “with the integrity of your heart.”
260 tn Heb “and I, even I, kept you.”
261 tn Heb “therefore.”
261 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
262 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
263 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
264 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
265 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
263 tn Heb “And Abimelech rose early in the morning and he summoned.”
264 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
265 tn Heb “And he spoke all these things in their ears.”
266 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
265 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
266 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
267 tn Heb “And Abimelech said to.”
268 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
269 tn Heb “Because I said.”
270 tn Heb “over the matter of.”
271 tn Heb “but also.”
273 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
274 tn Heb “This is your loyal deed which you can do for me.”
275 tn Heb “took and gave.”
277 tn Heb “In the [place that is] good in your eyes live!”
279 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
280 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
281 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
281 tn In the Hebrew text the clause begins with “because.”
282 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
283 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
283 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
284 tn Heb “and the
285 tn Heb “spoken.”
285 tn Or “she conceived.”
287 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
289 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
290 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
291 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
293 tn Heb “Laughter God has made for me.”
294 tn The words “about this” are supplied in the translation for clarification.
295 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
295 tn Heb “said.”
296 tn The perfect form of the verb is used here to describe a hypothetical situation.
297 tn Heb “made.”
298 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
299 tn Heb “saw.”
300 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
301 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
303 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
305 tn Heb “Let it not be evil in your eyes.”
306 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
307 tn The imperfect verbal form here draws attention to an action that is underway.
308 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
307 tn Heb “and Abraham rose up early in the morning and he took.”
308 tn Heb “bread,” although the term can be used for food in general.
309 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
310 tn Heb “she went and wandered.”
311 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
309 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
311 sn A bowshot would be a distance of about a hundred yards (ninety meters).
312 tn Heb “said.”
313 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
314 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
313 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
314 tn Heb “What to you?”
315 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
315 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
317 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
318 tn Heb “And his mother took for him a wife from the land of Egypt.”
319 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
321 tn Heb “And now swear to me by God here.”
322 tn Heb “my offspring and my descendants.”
323 tn The word “land” refers by metonymy to the people in the land.
324 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
325 tn Or “kindness.”
326 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
323 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
325 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
326 tn Heb “concerning the matter of the well of water.”
327 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
327 tn Heb “and also.”
329 tn Heb “cut a covenant.”
331 tn Heb “What are these?”
333 tn Heb “that it be for me for a witness.”
334 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
335 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
336 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
337 sn The verb forms a wordplay with the name Beer Sheba.
337 tn Heb “cut a covenant.”
338 tn Heb “arose and returned.”
339 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
339 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
340 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
341 tn Heb “he called there in the name of the
341 tn Heb “many days.”
343 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
344 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
345 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
346 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
347 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
348 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
349 tn Heb “which I will say to.”
347 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
348 tn Heb “he arose and he went.”
349 tn Heb “lifted up his eyes and saw.”
351 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
352 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
353 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
354 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
355 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
353 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
355 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
356 tn Heb “Here I am” (cf. Gen 22:1).
357 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
357 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
359 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
360 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
361 tn Heb “in order to slaughter.”
363 sn Heb “the messenger of the
365 tn Heb “Do not extend your hand toward the boy.”
366 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
367 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
368 sn In this context fear refers by metonymy to obedience that grows from faith.
367 tn Heb “lifted his eyes.”
368 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
369 tc The translation follows the reading of the MT; a number of Hebrew
370 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
369 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
370 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
371 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
371 tn Heb “By myself I swear.”
372 tn Heb “the oracle of the
373 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
374 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
375 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
376 tn Or “inherit.”
377 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
375 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
376 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
377 tn Heb “and they arose and went together.”
378 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
379 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
381 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
383 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
385 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
387 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
388 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
389 tn Heb “And Abraham arose from upon the face of his dead.”
390 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
391 tn Heb “a resident alien and a settler.”
392 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
393 tn Or “possession.”
394 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
395 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
393 tn Heb “answered Abraham saying to him.”
395 tn Heb “Hear us, my lord.”
396 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
397 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
397 tn Heb “to the people of the land” (also in v. 12).
399 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
400 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
401 tn Or “hear me.”
402 tn Heb “intercede for me with.”
401 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
402 tn Heb “in your presence.”
403 tn Heb “silver.”
403 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
404 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
405 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
405 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
406 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
407 tn Heb “in the presence of the sons of my people.”
407 tn Heb “give.”
408 tn Heb “silver.”
409 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
409 tn The word “worth” has been supplied in the translation for stylistic reasons.
410 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
411 tn Heb “listened to Ephron.”
412 tn Heb “and Abraham weighed out.”
413 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
414 tn Heb “silver.”
415 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
416 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
413 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
415 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
417 tn Heb “possession of a grave.”
419 tn Heb “days.”
420 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
421 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
422 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
423 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
424 tn Heb “because you must not take.”
425 tn Heb “for to my country and my relatives you must go.”
426 tn Heb “and take.”
427 tn Heb “to go after me.”
428 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
429 tn Heb “guard yourself.”
430 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
431 tn Or “the land of my birth.”
432 tn Heb “and who spoke to me and who swore to me, saying.”
433 tn Or “his messenger.”
434 tn Heb “before you and you will take.”
433 tn Heb “ to go after you.”
434 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
435 tn Heb “and he swore to him concerning this matter.”
437 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
438 tn Heb “and he arose and went.”
439 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
439 tn Heb “well of water.”
440 tn Heb “at the time of evening.”
441 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
442 tn Heb “act in loyal love with” or “show kindness to.”
443 tn Heb “the spring of water.”
444 tn Heb “the men.”
445 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
446 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
447 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
448 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
449 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
451 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
453 tn Heb “and she hurried and lowered.”
455 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
457 tn Heb “and she hurried and emptied.”
459 tn Heb “to know.”
460 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
461 sn A beka weighed about 5-6 grams (0.2 ounce).
462 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
463 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
463 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
465 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
467 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
468 tn Heb The words “for you” are not in the Hebrew text, but are implied.
469 tn Heb “his faithfulness and his commitment.”
470 tn Heb “As for me – in the way the
471 tn Here “house” is an adverbial accusative of termination.
472 tn Heb “brothers.”
471 tn Heb “according to.”
473 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
475 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
476 tn Heb “and when he heard the words of Rebekah his sister, saying.”
477 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
477 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
478 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
479 tn The disjunctive clause is circumstantial.
479 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
480 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
481 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
482 tn Heb “and water to wash his feet and the feet of the men who were with him.”
481 tn Heb “and food was placed before him.”
482 tn Heb “my words.”
483 tc Some ancient textual witnesses have a plural verb, “and they said.”
483 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
484 tn Heb “and he.” The referent (the
485 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
486 tn Heb “after her old age.”
487 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
487 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
489 tn The imperfect is used here in a modal sense to indicate desire.
490 tn Heb “after me.”
491 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
493 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
495 tn Heb “if you are making successful my way on which I am going.”
496 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
497 tn Heb “the spring of water.”
498 tn Heb “and it will be.”
499 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
500 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
501 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
503 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
505 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
507 tn Heb “From the
508 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
509 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
510 tn Heb “as the
511 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
513 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
514 tn Heb “Send me away to my master.”
515 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
517 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
518 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
519 tn Heb “and we will ask her mouth.”
521 tn The imperfect verbal form here has a modal nuance, expressing desire.
523 tn Heb “and said to her.”
524 tn Heb “become thousands of ten thousands.”
525 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
525 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
526 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
527 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
528 tn Heb “from the way of.”
529 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
530 tn This disjunctive clause is explanatory.
531 tn Or “the South [country].”
529 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
530 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
531 tn Heb “at the turning of the evening.”
532 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
533 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
531 tn Heb “lifted up her eyes.”
533 tn Heb “and she said to.”
534 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
535 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
535 tn Heb “her”; the referent has been specified here in the translation for clarity.
536 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
537 tn Heb “and he took Rebekah and she became his wife and he loved her.”
538 tn Heb “after his mother.” This must refer to Sarah’s death.
537 tn Or “took.”
538 tn Heb “And Abraham added and took.”
539 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.
541 tn Or “sons.”
543 tn Heb “the sons of the concubines who [belonged] to Abraham.”
544 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”
545 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.
547 tn Heb “old and full.”
548 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
549 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
551 tn See the note on the phrase “sons of Heth” in Gen 23:3.
553 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
554 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
555 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).
557 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”
559 tn Or “tribal chieftains.”
561 tn Heb “And these are the days of the years of Ishmael.”
562 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
563 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
564 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
565 tn Heb “as you go.”
566 sn The name Asshur refers here to a tribal area in the Sinai.
567 tn Heb “he fell.”
568 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.
565 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.
567 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
568 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.
569 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
571 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
572 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
573 sn Asked the
573 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
575 tn Heb “And her days were filled to give birth.”
576 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
577 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
578 tn Heb “all of him.”
579 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
580 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
579 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
580 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
581 tn Heb “the son of sixty years.”
581 tn Heb “knowing.”
582 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
583 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.
584 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.
585 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
587 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
588 tn The verb has no expressed subject and so is given a passive translation.
589 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
589 tn Heb “today.”
591 tn Heb “And what is this to me, a birthright?”
593 tn Heb “Swear to me today.”
594 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
595 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
595 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.
596 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.
597 tn Heb “in addition to the first famine which was.”
598 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.
599 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
600 tn Heb “say to you.”
601 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
602 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
603 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
604 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
605 tn Heb “the oath which I swore.”
603 tn Heb “your descendants.”
604 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
605 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
606 tn Heb “listened to my voice.”
607 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
607 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
608 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
609 tn Heb “kill me on account of.”
609 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
610 tn Heb “and it happened when the days were long to him there.”
611 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
612 tn Or “fondling.”
611 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
612 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
613 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
614 tn Heb “people.”
615 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
615 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
616 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
617 tn Heb “a hundredfold.”
618 tn This final clause explains why Isaac had such a bountiful harvest.
619 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
620 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
621 tn Heb “and there was to him.”
622 tn Heb “possessions of sheep.”
623 tn Heb “possessions of cattle.”
624 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
623 tn Heb “and the Philistines stopped them up and filled them with dirt.”
625 tn Heb “Go away from us.”
626 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).
627 tn Heb “and he camped in the valley of Gerar and he lived there.”
629 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
630 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
631 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
632 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
633 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
634 tn Heb “called names to them according to the names that his father called them.”
631 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
633 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
634 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
635 tn Heb “and he called the name of the well.”
636 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.”
637 tn The words “about it” are supplied in the translation for stylistic reasons.
635 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
636 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
637 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.
637 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
638 tn Heb “and he called its name.”
639 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.
639 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
641 tn Heb “called in the name of.” The expression refers to worshiping the
642 tn Heb “and they dug there, the servants of Isaac, a well.”
643 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.”
644 tn Heb “and.”
645 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.
645 tn The disjunctive clause is circumstantial, expressing the reason for his question.
647 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
648 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.
649 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
650 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
651 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
649 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
650 tn Heb “touched.”
651 tn Heb “and just as we have done only good with you.”
652 tn Heb “and we sent you away.”
653 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).
651 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
652 tn Heb “and they ate and drank.”
653 tn Heb “and they got up early and they swore an oath, a man to his brother.”
654 tn Heb “and they went from him in peace.”
655 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.
657 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.
658 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.
659 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
660 tn Heb “the son of forty years.”
661 tn Heb “took as a wife.”
661 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
663 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
664 tn Heb “and his eyes were weak from seeing.”
665 tn Heb “greater” (in terms of age).
666 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
665 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
666 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
667 tn Heb “I do not know the day of my death.”
667 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
669 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
670 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
671 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
672 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
673 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
674 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
675 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
675 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
676 tn Heb “to that which I am commanding you.”
677 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
679 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
680 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
681 tn Heb “so that.” The conjunction indicates purpose or result.
681 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
683 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
685 tn Heb “upon me your curse.”
686 tn Heb “only listen to my voice.”
687 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
688 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
689 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
690 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
691 tn Heb “gave…into the hand of.”
693 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
694 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
695 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
696 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
697 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
698 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
699 tn Heb “caused to meet before me.”
700 tn Heb “and he said, ‘Because the
699 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
700 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
701 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
703 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
705 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
706 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
707 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
708 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
709 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
707 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
708 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
709 tn Heb “see.”
709 tn Heb “and from the dew of the sky.”
710 tn Heb “and from the fatness.”
711 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
712 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
713 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
713 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
714 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
715 tn Heb “and Esau his brother came from his hunt.”
715 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
716 tn Or “arise” (i.e., sit up).
717 tn Heb “so that your soul may bless me.”
717 tn Heb “said.”
718 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
719 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
720 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
721 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
722 tn Heb “and he yelled [with] a great and bitter yell to excess.”
723 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
724 tn Or “took”; “received.”
725 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
726 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
727 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
728 tn Heb “and Esau lifted his voice and wept.”
729 tn Heb “look.”
730 tn Heb “from the fatness.”
731 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
733 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
734 tn Heb “because of the blessing which his father blessed him.”
735 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
736 tn Heb “days.”
737 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
735 tn Heb “and the words of Esau her older son were told to Rebekah.”
736 tn Heb “she sent and called for.”
737 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
737 tn Heb “listen to my voice.”
738 tn Heb “arise, flee.”
739 tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.
741 tn The words “stay there” are supplied in the translation for stylistic reasons.
742 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.
743 tn If Jacob stayed, he would be killed and Esau would be forced to run away.
743 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).
744 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
745 tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”
745 tn Heb “you must not take a wife from the daughters of Canaan.”
747 tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.
749 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
750 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
751 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
752 tn Heb “an assembly of peoples.”
751 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.
752 tn The words “the land” have been supplied in the translation for clarity.
753 tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.
753 tn Heb “to take for himself from there a wife.”
754 tn The infinitive construct with the preposition and the suffix form a temporal clause.
755 tn Heb “you must not take a wife from the daughters of Canaan.”
755 tn Heb “saw.”
756 tn Heb “the daughters of Canaan.”
757 tn Heb “evil in the eyes of.”
757 tn Heb “took for a wife.”
759 tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.
760 tn Heb “and he spent the night there because the sun had gone down.”
761 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).
762 tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.
763 tn Heb “lay down.”
761 tn Heb “and dreamed.”
762 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the
763 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.
763 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.
764 tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.
765 tn This is the same Hebrew word translated “ground” in the preceding verse.
766 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
767 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
768 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
767 tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).
769 tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.
770 tn Heb “said.”
771 tn Heb “and he got up early…and he took.”
772 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
773 tn See the note on this phrase in v. 11.
774 tn Heb “standing stone.”
773 tn The name Bethel means “house of God” in Hebrew (see v. 17).
775 tn Heb “bread,” although the term can be used for food in general.
777 tn Heb “and I return in peace to the house of my father.”
779 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
780 tn The infinitive absolute is used before the finite verb for emphasis.
781 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
781 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
782 tn Heb “the land of the sons of the east.”
783 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.
784 tn Heb “and look, there.”
785 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
785 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.
787 tn Heb “son.”
788 tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.
789 tn Heb “and he said to them, ‘Is there peace to him?’”
790 tn Heb “peace.”
791 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
792 tn Heb “the day is great.”
793 tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.
793 tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.
795 tn Heb “was a shepherdess.”
797 tn Heb “Laban, the brother of his mother” (twice in this verse).
798 tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
799 tn Heb “drew near, approached.”
800 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).
799 tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.
801 tn Heb “declared.”
802 tn Heb “that he [was] the brother of her father.”
803 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
804 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).
805 tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).
806 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
807 tn Heb “a month of days.”
807 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.
808 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.
809 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.
811 tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.
812 tn Heb “and Rachel was beautiful of form and beautiful of appearance.”
813 tn Heb “Jacob loved.”
815 tn Heb “Better my giving her to you than my giving her to another man.”
817 tn Heb “in exchange for Rachel.”
818 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.
819 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.
819 tn Heb “and Jacob said.”
820 tn Heb “my days are fulfilled.”
821 tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).
821 tn Heb “men.”
823 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”
824 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.
825 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
826 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
825 tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.
827 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
828 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.
829 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”
830 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.
829 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
830 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.
831 tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.
832 tn Heb “this other one.”
833 tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”
833 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.
834 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
835 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.
836 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.
835 tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”
837 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
838 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
839 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
840 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
839 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.
840 tn Heb “he opened up her womb.”
841 tn Or “Leah conceived” (also in vv. 33, 34, 35).
842 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
843 tn Heb “looked on my affliction.”
843 tn Heb “hated.” See the note on the word “unloved” in v. 31.
844 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
845 tn Heb “will be joined to me.”
846 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
847 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
849 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
850 tn Heb “sons.”
851 tn Heb “and the anger of Jacob was hot.”
852 tn Heb “who has withheld from you the fruit of the womb.”
853 tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.
854 tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.
855 tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.
856 tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.
857 tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).
855 tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.
856 tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.
857 tn Or “Bilhah conceived” (also in v. 7).
858 tn Heb “and she bore for Jacob a son.”
859 tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.
860 tn Or “therefore.”
861 sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.
861 tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”
863 tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.
864 sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”
865 tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”
867 tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”
869 tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”
870 sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.
871 tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”
873 tn The Hebrew statement apparently means “with my happiness.”
874 tn Heb “daughters.”
875 sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.
875 tn Heb “during the days.”
876 sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.
877 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
878 tn Heb “therefore.”
879 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
879 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
880 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
881 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
881 tn Heb “listened to.”
882 tn Or “she conceived” (also in v. 19).
883 tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.
883 tn Heb “God has given my reward.”
884 tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).
885 sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.
885 tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.
887 sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.
889 tn Heb “remembered.”
890 tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons
891 tn Or “conceived.”
892 tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.
893 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
895 tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.
896 tn The imperatival form here expresses a request.
897 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
898 tn Heb “to my place and to my land.”
897 tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.
898 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
899 tn Heb “for you, you know my service [with] which I have served you.”
899 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
900 tn Or perhaps “I have grown rich and the
901 tn Heb “set your wage for me so I may give [it].”
903 tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
904 tn Heb “and how your cattle were with me.”
905 tn Or “for.”
906 tn Heb “before me.”
907 tn Heb “and it has broken out with respect to abundance.”
908 tn Heb “at my foot.”
909 tn Heb “How long [until] I do, also I, for my house?”
907 tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.
908 tn The negated imperfect verbal form has an obligatory nuance.
909 tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
910 tn Heb “If you do for me this thing.”
911 tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”
909 tn Heb “pass through.”
910 tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”
911 tn Heb “and the spotted and speckled among the goats.”
912 tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.
911 tn Heb “will answer on my behalf.”
912 tn Heb “on the following day,” or “tomorrow.”
913 tn Heb “when you come concerning my wage before you.”
914 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”
913 tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.
915 tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.
916 tn Heb “and he gave [them] into the hand.”
917 tn Heb “and he put a journey of three days between himself and Jacob.”
918 tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.
919 sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).
921 tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.
922 tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.
923 tn Heb “and he set the faces of.”
925 tn Heb “and at every breeding-heat of the flock.”
927 tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.
928 tn Heb “were for Laban.”
929 tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.
930 tn Heb “and there were to him.”
931 tn Heb “and he heard the words of the sons of Laban, saying.”
932 sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).
933 tn Heb “and from that which belonged to our father he has gained all this wealth.”
933 tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.
935 tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.
936 sn I will be with you. Though Laban was no longer “with him,” the
937 tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.
938 tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.
939 tn Heb “to his flock.”
939 tn Heb “I see the face of your father, that he is not toward me as formerly.”
941 tn Heb “with all my strength.”
943 tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).
945 tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.
946 tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.
947 tn The sentence begins with the temporal indicator, “and it happened at the time of.”
948 tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”
949 tn Heb “going up on,” that is, mounting for intercourse.
949 tn Heb “lift up (now) your eyes and see.”
950 tn Heb “going up on,” that is, mounting for intercourse.
951 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
952 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the
953 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the
954 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.
953 tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”
955 tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.
956 tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.
957 tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”
959 tn Heb “drove,” but this is subject to misunderstanding in contemporary English.
960 tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”
961 tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.
962 tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.
963 tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.
964 tn Heb “fleeing,” which reflects Jacob’s viewpoint.
965 tn Heb “and he fled.”
966 tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.
967 tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.
968 tn Heb “he set his face.”
967 tn Heb “and it was told to Laban on the third day that Jacob had fled.”
969 tn Heb “his brothers.”
970 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
971 tn Heb “and he pursued after him a journey of seven days.”
972 tn Heb “drew close to.”
971 tn Heb “said to him.”
972 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
973 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.
973 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.
975 tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).
976 tn Heb “and you have led away my daughters like captives of a sword.”
977 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.”
978 tn Heb “and steal me.”
979 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?”
979 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.
981 tn Heb “there is to my hand.”
982 tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.
983 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.
983 tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.
984 tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.
985 tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.
986 sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.
985 tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.
986 tn Heb “for I said.”
987 tn Heb “lest you steal your daughters from with me.”
987 tn Heb “With whomever you find your gods, he will not live.”
988 tn Heb “brothers.”
989 tn Heb “recognize for yourself what is with me and take for yourself.”
990 tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.
989 tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.
990 tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”
991 tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”
992 tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.
993 tn The word “them” has been supplied in the translation for clarification.
993 tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.
994 tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.
995 tn Heb “I am unable to rise.”
996 tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.
997 tn The word “thoroughly” is not in the Hebrew text, but is implied.
995 tn Heb “it was hot to Jacob.” This idiom refers to anger.
996 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.
997 tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).
997 tn Heb “what did you find from all the goods of your house?”
998 tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.
999 tn Heb “that they may decide between us two.”
999 tn The imperfect verbal form indicates that this was a customary or typical action.
1000 tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.
1001 tn Or “by drought.”
1002 tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.
1003 tn Heb “and my sleep fled from my eyes.”
1003 tn Heb “this to me.”
1004 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
1005 tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.
1006 tn Heb “My oppression and the work of my hands God saw.”
1007 tn Heb “answered and said.”
1008 tn Heb “daughters.”
1009 tn Heb “children.”
1010 tn Heb “but to my daughters what can I do to these today?”
1009 tn Heb “cut a covenant.”
1010 tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”
1011 tn Heb “and it will become a witness between me and you.”
1011 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
1012 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.
1013 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”
1014 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.
1015 tn Heb “a witness between me and you.”
1017 tn Heb “and Mizpah.”
1018 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
1019 tn Heb “between me and you.”
1020 tn Heb “for we will be hidden, each man from his neighbor.”
1019 tn Heb “see.”
1020 tn Heb “between me and you.”
1021 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1023 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”
1025 tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.
1026 tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.
1027 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
1028 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.
1029 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
1030 tn Heb “and Laban got up early in the morning and he kissed.”
1031 tn Heb “his sons.”
1032 tn Heb “to his place.”
1031 sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.
1033 tn Heb “and Jacob said when he saw them.”
1034 sn The name Mahanaim apparently means “two camps.” Perhaps the two camps were those of God and of Jacob.
1035 tn Heb “before him.”
1036 tn Heb “field.”
1037 sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.
1039 tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.
1040 tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
1041 tn Heb “If Esau comes to one camp and attacks it.”
1042 tn Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’amar) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1043 tn Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.
1043 tn Heb “said.”
1044 tn Heb “the one who said.”
1045 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
1045 tn Heb “the loving deeds and faithfulness” (see 24:27, 49).
1046 tn Heb “you have done with.”
1047 tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.
1048 tn Heb “this Jordan.”
1047 tn The imperative has the force of a prayer here, not a command.
1048 tn The “hand” here is a metonymy for “power.”
1049 tn Heb “from the hand of my brother, from the hand of Esau.”
1050 tn Heb “for I am afraid of him, lest he come.”
1051 sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.
1049 tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.
1050 tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.
1051 tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.
1052 tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.
1051 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
1052 tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.
1053 sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).
1053 tn Heb “and he put them in the hand of.”
1054 tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.
1055 tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.
1056 tn Heb “to whom are you?”
1057 tn Heb “and to whom are these before you?”
1057 tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.
1058 tn The words “they belong” have been supplied in the translation for stylistic reasons.
1059 tn Heb “to your servant, to Jacob.”
1060 tn Heb “to my lord, to Esau.”
1061 tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.
1059 tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”
1061 tn Heb “and look, your servant Jacob [is] behind us.”
1062 tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”
1063 tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.
1064 tn Heb “with a gift going before me.”
1065 tn Heb “I will see his face.”
1066 tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.
1063 tn Heb “and the gift passed over upon his face.”
1064 tn The disjunctive clause is circumstantial/temporal.
1065 tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.
1066 tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).
1067 sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.
1067 tn Heb “and he sent across what he had.”
1069 sn Reflecting Jacob’s perspective at the beginning of the encounter, the narrator calls the opponent simply “a man.” Not until later in the struggle does Jacob realize his true identity.
1070 sn The verb translated “wrestled” (וַיֵּאָבֵק, vayye’aveq) sounds in Hebrew like the names “Jacob” (יַעֲקֹב, ya’aqov) and “Jabbok” (יַבֹּק, yabboq). In this way the narrator links the setting, the main action, and the main participant together in the mind of the reader or hearer.
1071 tn Heb “until the rising of the dawn.”
1071 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
1072 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
1073 tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.
1073 tn Heb “he”; the referent (the man) has been specified in the translation for clarity.
1074 tn Heb “dawn has arisen.”
1075 tn Heb “and he said, ‘I will not let you go.’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1076 sn Jacob wrestled with a man thinking him to be a mere man, and on that basis was equal to the task. But when it had gone on long enough, the night visitor touched Jacob and crippled him. Jacob’s request for a blessing can only mean that he now knew that his opponent was supernatural. Contrary to many allegorical interpretations of the passage that make fighting equivalent to prayer, this passage shows that Jacob stopped fighting, and then asked for a blessing.
1075 tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.
1076 sn What is your name? The question is rhetorical, since the
1077 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1078 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
1079 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
1079 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
1080 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
1081 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1082 tn The verb here means that the
1083 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
1081 sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.
1082 tn The word “explaining” is supplied in the translation for stylistic reasons.
1083 tn Or “because.”
1084 sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.
1085 tn Heb “and my soul [= life] has been preserved.”
1083 tn Heb “shone.”
1084 sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).
1085 tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.
1085 sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.
1086 tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.
1087 tn Heb “and Jacob lifted up his eyes.”
1088 tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
1089 sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.
1091 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
1092 tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.
1093 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
1094 tn Heb “lifted up his eyes.”
1095 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
1096 tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”
1095 tn Heb “and the female servants drew near, they and their children and they bowed down.”
1097 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
1098 tn Heb “Who to you?”
1099 tn Heb “all this camp which I met.”
1100 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
1099 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
1100 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
1101 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
1102 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”
1101 tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.
1102 tn Or “gracious,” but in the specific sense of prosperity.
1103 tn Heb “all.”
1104 tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.
1103 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
1104 tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”
1105 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
1106 tn Heb “weak.”
1107 tn Heb “and the sheep and the cattle nursing [are] upon me.”
1107 tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”
1109 tn The cohortative verbal form here indicates a polite offer of help.
1110 tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
1111 tn Heb “I am finding favor in the eyes of my lord.”
1111 tn Heb “returned on his way.”
1113 tn The disjunctive clause contrasts Jacob’s action with Esau’s.
1114 sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.
1115 tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.
1116 sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.
1115 tn Heb “in front of.”
1117 tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.
1118 tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).
1119 tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.
1121 tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.
1122 tn Heb “daughters.”
1123 tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.
1124 tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.
1125 tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.
1126 tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).
1127 tn Heb “Take for me this young woman for a wife.”
1129 tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.
1130 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
1131 sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.
1131 tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.
1133 tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.
1134 tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.
1135 tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances 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 insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 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 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.
1136 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
1137 tn Heb “a disgraceful thing he did against Israel.”
1138 tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.
1139 tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.
1135 tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).
1137 tn Heb “form marriage alliances with us.”
1138 tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.
1139 tn The imperfect verbal form has a permissive nuance here.
1140 tn Heb “before you.”
1141 tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”
1141 tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.
1142 tn Heb “whatever you say.”
1143 tn Or “pay.”
1143 tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.
1144 tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.
1145 tn Heb “say.”
1145 tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.
1147 tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.
1148 tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.
1149 tn Heb “if you are like us.”
1150 tn The infinitive here explains how they would become like them.
1151 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
1152 tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.
1153 tn Heb “listen to us.”
1154 tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.
1155 tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.
1155 tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”
1157 tn Heb “doing the thing.”
1158 tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.
1159 tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).
1160 tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).
1159 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.
1161 tn Heb “wide on both hands,” that is, in both directions.
1162 tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.
1163 tn Heb “when every one of our males is circumcised.”
1165 tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.
1167 tn Heb “all those going out the gate of his city.”
1168 tn Heb “listened to.”
1169 tn Heb “all those going out the gate of his city.”
1169 tn Heb “a man his sword.”
1170 tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.
1171 tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.
1172 tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.
1173 tn Heb “and what was in the city and what was in the field they took.”
1175 tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”
1177 tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.
1178 tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.
1179 tn Jacob speaks in the first person as the head and representative of the entire family.
1179 tn Heb “but they said.” The referent of “they” (Simeon and Levi) have been specified in the translation for clarity.
1181 tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.
1182 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
1183 sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).
1183 tn Heb “which are in your midst.”
1184 sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the
1185 tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.
1186 tn The cohortative with the prefixed conjunction here indicates purpose or consequence.
1187 tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.
1188 tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).
1187 tn Heb “in their hand.”
1188 sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).
1189 sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.
1190 tn Or “terebinth.”
1189 tn Heb “and they journeyed.”
1190 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”).
1191 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
1192 tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”
1193 sn The name El-Bethel means “God of Bethel.”
1194 tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.
1195 sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.
1196 tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.
1197 tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.
1197 tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.
1199 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.
1200 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”
1201 tn The Hebrew verb translated “gave” refers to the Abrahamic promise of the land. However, the actual possession of that land lay in the future. The decree of the
1202 tn Heb “and to your offspring after you.”
1203 tn Heb “went up from upon him in the place.”
1205 tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.
1206 tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.
1207 sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.
1208 tn The name Bethel means “house of God” in Hebrew.
1209 tn Heb “and there was still a stretch of the land to go to Ephrath.”
1210 tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”
1211 tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).
1212 sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.
1213 tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.
1214 sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.
1215 tn The disjunctive clause is contrastive.
1215 sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.
1217 tn Heb “standing stone.”
1218 tn Or perhaps “it is known as” (cf. NEB).
1219 sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.
1221 tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.
1223 tn This is an adverbial accusative of location.
1224 tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”
1225 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.
1225 tn Heb “And the days of Isaac were one hundred and eighty years.”
1227 tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
1228 tn Heb “old and full of years.”
1229 sn Chapter 36 records what became of Esau. It will list both his actual descendants as well as the people he subsumed under his tribal leadership, people who were aboriginal Edomites. The chapter is long and complicated (see further J. R. Bartlett, “The Edomite King-List of Genesis 36:31-39 and 1 Chronicles 1:43-50,” JTS 16 [1965]: 301-14; and W. J. Horowitz, “Were There Twelve Horite Tribes?” CBQ 35 [1973]: 69-71). In the format of the Book of Genesis, the line of Esau is “tidied up” before the account of Jacob is traced (37:2). As such the arrangement makes a strong contrast with Jacob. As F. Delitzsch says, “secular greatness in general grows up far more rapidly than spiritual greatness” (New Commentary on Genesis, 2:238). In other words, the progress of the world far out distances the progress of the righteous who are waiting for the promise.
1231 tn Heb “from the daughters of Canaan.”
1232 tn Heb “daughter,” but see Gen 36:24-25.
1233 tn Heb “from before.”
1235 tn Heb “land of their settlements.”
1237 tn Traditionally “Mount Seir,” but in this case the expression בְּהַר שֵׂעִיר (bÿhar se’ir) refers to the hill country or highlands of Seir.
1239 sn The term father in genealogical records needs to be carefully defined. It can refer to a literal father, a grandfather, a political overlord, or a founder.
1241 tn Or “grandsons” (NIV); “descendants” (NEB).
1243 tn Or “grandsons” (NIV); “descendants” (NEB).
1245 tn Heb “daughter,” but see Gen 36:24-25.
1247 tn Or “clan leaders” (so also throughout this chapter).
1248 tn Or “sons.”
1249 tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).
1250 tn Or “grandsons” (NIV); “descendants” (NEB).
1251 tn Or “grandsons” (NIV); “descendants” (NEB).
1253 sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).
1255 tn Or “sons.”
1257 tn Heb “Hemam”; this is probably a variant spelling of “Homam” (1 Chr 1:39); cf. NRSV, NLT “Heman.”
1259 tn This name is given as “Shephi” in 1 Chr 1:40.
1261 tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”
1263 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”
1265 tn Heb “Dishan,” but this must be either a scribal error or variant spelling, since “Dishan” is mentioned in v. 28 (see also v. 21).
1267 tn Or perhaps “before any Israelite king ruled over [them].”
1269 tn Typically the Hebrew expression “the River” refers to the Euphrates River, but it is not certain whether that is the case here. Among the modern English versions which take this as a reference to the Euphrates are NASB, NCV, NRSV, CEV, NLT. Cf. NAB, TEV “Rehoboth-on-the-River.”
1271 tc Most
1272 tn The name of the city is given as “Pai” in 1 Chr 1:50.
1273 tn Or perhaps “territories”; Heb “dwelling places.”
1275 tn Heb “the land of the sojournings of his father.”
1276 sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.
1277 tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”
1278 tn Or “tending”; Heb “shepherding” or “feeding.”
1279 tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.
1280 tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”
1281 tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.
1279 tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.
1280 tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”
1281 tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.
1281 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
1282 tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”
1283 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
1284 tn Heb “speak to him for peace.”
1283 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
1284 tn Heb “dreamed a dream.”
1285 sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.
1286 tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.
1285 tn Heb “hear this dream which I dreamed.”
1287 tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”
1288 tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.
1289 tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”
1290 tn This construction is identical to the one in Gen 37:5.
1291 sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.
1291 tn Heb “And he dreamed yet another dream.”
1292 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
1293 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
1294 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
1295 sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.
1296 tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.
1297 tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”
1298 sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.
1299 tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
1299 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
1300 tn Heb “see.”
1301 tn Heb “peace.”
1302 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
1301 tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.
1302 tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.
1303 tn The imperative in this sentence has more of the nuance of a request than a command.
1305 tn Heb “they traveled from this place.”
1307 tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
1309 tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.
1311 tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.
1312 tn Heb “what his dreams will be.”
1313 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
1314 sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).
1315 tn Heb “and he said.”
1316 tn Heb “we must not strike him down [with respect to] life.”
1315 tn Heb “and Reuben said to them.”
1316 sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.
1317 tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.
1318 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
1319 tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.
1317 tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
1319 tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.
1321 tn Heb “lifted up their eyes.”
1322 tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.
1323 tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”
1323 tn Heb “let not our hand be upon him.”
1324 tn Heb “listened.”
1325 sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.
1326 tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).
1327 tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.
1328 tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.
1327 tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.
1329 sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.
1331 tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.
1333 sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.
1335 tn Heb “and put sackcloth on his loins.”
1337 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
1338 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
1339 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
1339 tn The disjunctive clause formally signals closure for this episode of Joseph’s story, which will be resumed in Gen 39.
1340 tc The MT spells the name of the merchants as מְדָנִים (mÿdanim, “Medanites”) rather than מִדְיָנִים (midyanim, “Midianites”) as in v. 28. It is likely that the MT is corrupt at this point, with the letter yod (י) being accidentally omitted. The LXX, Vulgate, Samaritan Pentateuch, and Syriac read “Midianites” here. Some prefer to read “Medanites” both here and in v. 28, but Judg 8:24, which identifies the Midianites and Ishmaelites, favors the reading “Midianites.”
1341 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
1342 sn The expression captain of the guard might indicate that Potiphar was the chief executioner.
1341 tn Heb “went down from.”
1342 tn Heb “and he turned aside unto.”
1343 tn Heb “a man, an Adullamite.”
1343 tn Heb “a man, a Canaanite.”
1344 tn Heb “and his name was Shua.”
1345 tn Heb “and he took her.”
1346 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
1345 tn Or “she conceived” (also in the following verse).
1346 tc Some
1347 tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.
1348 tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”
1349 tn Heb “and Judah took.”
1351 tn Heb “go to.” The expression is a euphemism for sexual intercourse.
1352 tn The imperative with the prefixed conjunction here indicates purpose.
1353 sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.
1353 tn Heb “offspring.”
1354 tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.
1355 tn The construction shows that this was a repeated practice and not merely one action.
1356 tn Heb “he went to.” This expression is a euphemism for sexual intercourse.
1357 tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.
1355 tn Heb “he”; the referent (the
1357 tn Heb “said.”
1358 tn Heb “Otherwise he will die, also he, like his brothers.”
1359 sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.
1360 tn Heb “and he went up to the shearers of his sheep, he and.”
1361 tn Heb “And it was told to Tamar, saying.”
1362 tn The active participle indicates the action was in progress or about to begin.
1363 tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.
1364 tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”
1365 tn Heb “he reckoned her for a prostitute,” which was what Tamar had intended for him to do. She obviously had some idea of his inclinations, or she would not have tried this risky plan.
1367 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
1368 tn Heb “for he did not know that.”
1369 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
1369 tn Heb “until you send.”
1371 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
1373 tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.
1375 tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.
1376 tn Heb “to receive the pledge from the woman’s hand.”
1377 tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.
1377 tn Heb “the men of her place,” that is, who lived at the place where she had been.
1378 sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.
1379 tn The words “the things” have been supplied in the translation for stylistic reasons.
1380 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
1381 tn Heb “it was told to Judah, saying.”
1382 tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.
1383 tn Heb “and also look, she is with child by prostitution.”
1383 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
1384 tn Heb “who these to him.”
1385 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
1385 tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”
1386 tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.
1387 tn The word “child” has been supplied in the translation for stylistic reasons.
1389 tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.
1390 tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”
1391 sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.
1391 sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).
1393 tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.
1394 sn Captain of the guard. See the note on this phrase in Gen 37:36.
1395 tn Heb “from the hand of.”
1395 tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
1396 tn Heb “and he was.”
1397 tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.
1399 sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.
1400 tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.
1401 tn Heb “put into his hand.”
1401 tn Heb “and it was from then.”
1402 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
1403 sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).
1404 tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.
1405 sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.
1403 tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.
1404 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.
1405 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
1406 tn Heb “did not know.”
1407 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.
1408 tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.
1405 tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.
1406 tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
1407 tn Heb “and he said.”
1408 tn Heb “know.”
1409 tn The word “here” has been supplied in the translation for stylistic reasons.
1410 tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.
1409 tn The nuance of potential imperfect fits this context.
1411 tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.
1412 tn Heb “listen to.”
1413 tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.
1413 tn Heb “and it was about this day.”
1414 tn Heb “the men of the house.”
1415 tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.
1416 sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.
1417 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
1418 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
1419 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
1420 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
1421 tn Heb “and I cried out with a loud voice.”
1419 tn Heb “that I raised.”
1421 tn Heb “and she spoke to him according to these words, saying.”
1422 sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.
1423 tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.
1423 tn Heb “and when his master heard the words of his wife which she spoke to him, saying.”
1424 tn Heb “according to these words.”
1425 tn Heb “did to me.”
1426 tn Heb “his anger burned.”
1425 tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.
1426 sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.
1427 tn Heb “and he extended to him loyal love.”
1428 tn Or “the chief jailer” (also in the following verses).
1429 tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.
1431 tn Heb “was not looking at anything.”
1432 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
1433 sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD3 248). Nehemiah held this post in Persia.
1434 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
1435 sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.
1435 tn The Hebrew word סָרִיס (saris), used here of these two men and of Potiphar (see 39:1), normally means “eunuch.” But evidence from Akkadian texts shows that in early times the title was used of a court official in general. Only later did it become more specialized in its use.
1437 sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.
1438 tn Heb “they were days in custody.”
1439 tn Heb “dreamed a dream.”
1440 tn Heb “a man his dream in one night.”
1441 tn Heb “a man according to the interpretation of his dream.”
1441 tn The verb זָעַף (za’af) only occurs here and Dan 1:10. It means “to be sick, to be emaciated,” probably in this case because of depression.
1443 tn Heb “why are your faces sad today?”
1445 tn Heb “a dream we dreamed.”
1446 tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
1447 tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.
1449 tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.
1450 sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.
1451 tn Heb “the three branches [are].”
1453 tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”
1454 tn Heb “according to the former custom.”
1455 tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.
1456 tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.
1457 tn Heb “deal with me [in] kindness.”
1458 tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.
1459 tn Heb “house.” The word “prison” has been substituted in the translation for clarity.
1457 tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.
1459 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
1460 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).
1461 tn Heb “the three baskets [are].”
1463 tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.
1465 tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).
1467 tn Heb “his cupbearing.”
1469 tn Heb “had interpreted for them.”
1471 tn The wayyiqtol verbal form here has a reiterative or emphasizing function.
1473 tn Heb “two years, days.”
1474 tn Heb “was dreaming.”
1475 tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.
1477 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
1478 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
1479 tn Heb “coming up.”
1480 tn Heb “fat.”
1481 tn Heb “And look.”
1483 tn Heb “And look, a dream.”
1485 tn Heb “his spirit.”
1486 tn Heb “he sent and called,” which indicates an official summons.
1487 tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.
1488 tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).
1489 tn “there was no interpreter.”
1490 tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.
1487 tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).
1489 tn Heb “and we dreamed a dream in one night, I and he, each according to the interpretation of his dream we dreamed.”
1491 tn Or “slave.”
1492 tn Heb “a servant to the captain of the guards.” On this construction see GKC 419-20 §129.c.
1493 tn The words “our dreams” are supplied in the translation for stylistic reasons.
1494 tn Heb “and he interpreted for us our dreams, each according to his dream he interpreted.”
1493 tn Heb “interpreted.”
1494 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
1495 tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.
1495 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
1497 tn Heb “dreamed a dream.”
1498 tn Heb “there is no one interpreting.”
1499 tn Heb “saying.”
1500 tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”
1499 tn Heb “not within me.”
1500 tn Heb “God will answer.”
1501 tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).
1501 tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.
1503 tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”
1505 tn Heb “And look.”
1506 tn The word “cows” is supplied here in the translation for stylistic reasons.
1507 tn Heb “the seven first fat cows.”
1509 tn Heb “when they went inside them.”
1510 tn Heb “it was not known.”
1511 tn Heb “and I saw in my dream and look.”
1513 tn Heb “And look.”
1515 tn The words “all this” have been supplied in the translation for stylistic reasons.
1516 tn Heb “and there was no one telling me.”
1517 tn Heb “the dream of Pharaoh is one.”
1518 tn Heb “declared.”
1519 tn The active participle here indicates what is imminent.
1519 tn Heb “one dream it is.”
1521 tn Heb “are.” Another option is to translate, “There will be seven years of famine.”
1523 tn Heb “it is the word that I spoke.”
1525 tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.
1526 tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.
1527 tn Heb “known.”
1528 tn Or “heavy.”
1529 tn Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”
1530 tn Heb “established.”
1531 tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.
1531 tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.
1532 tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.
1533 tn Heb “and let him set him.”
1533 tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”
1534 tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.
1535 tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.
1536 tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.
1535 tn Heb “all the food.”
1536 tn Heb “under the hand of Pharaoh.”
1537 tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.
1538 tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.
1537 tn Heb “and the land will not be cut off in the famine.”
1539 tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”
1541 tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.
1542 tn The rhetorical question expects the answer “No, of course not!”
1543 tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.
1545 tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.
1546 tn Heb “only the throne, I will be greater than you.”
1547 tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”
1548 sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.
1549 tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.
1551 tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.
1552 tn Heb “and he caused him to ride in the second chariot which was his.”
1553 tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).
1553 tn Heb “apart from you.”
1554 tn Heb “no man,” but here “man” is generic, referring to people in general.
1555 tn The idiom “lift up hand or foot” means “take any action” here.
1555 sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD3 1262).
1556 sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.
1557 sn On (also in v. 50) is another name for the city of Heliopolis.
1558 tn Heb “and he passed through.”
1557 tn Heb “a son of thirty years.”
1558 tn Heb “when he stood before.”
1559 tn Heb “went out from before.”
1560 tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”
1559 tn Heb “brought forth by handfuls.”
1561 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
1562 tn Heb “all the food.”
1563 tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”
1563 tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.
1565 tn Heb “before the year of the famine came.”
1566 tn Heb “gave birth for him.”
1567 sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.
1568 tn The word “saying” has been supplied in the translation for stylistic reasons.
1569 tn Or “for.”
1569 sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.
1570 tn The word “saying” has been supplied in the translation for stylistic reasons.
1571 tn Or “for.”
1571 tn Heb “began to arrive.”
1573 tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.
1575 tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.
1576 tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.
1577 tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.
1579 tn Heb “saw.”
1580 tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
1581 sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.
1581 tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.
1582 tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.
1583 tn The imperfect tense continues the nuance of the verb before it.
1583 tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.
1584 tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.
1585 tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.
1586 tn Heb “encounters.”
1585 tn Heb “in the midst of the coming ones.”
1587 tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.
1588 sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).
1589 tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.
1589 sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.
1590 tn Heb “said.”
1591 tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.
1591 sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.
1592 tn Heb “to see the nakedness of the land you have come.”
1593 tn Heb “and they said to him.” In context this is best understood as an exclamation.
1595 tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.
1597 tn Heb “twelve [were] your servants, brothers [are] we.”
1598 tn Heb “today.”
1599 tn Heb “and the one is not.”
1599 tn Heb “to you, saying.”
1601 tn Heb “[By] the life of Pharaoh.”
1603 tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.
1604 tn The disjunctive clause is here circumstantial-temporal.
1605 tn Heb “bound.”
1606 tn The words “to see” have been supplied in the translation for stylistic reasons.
1607 tn Heb “the truth [is] with you.”
1605 sn The same Hebrew word is used for Joseph’s imprisonment in 40:3, 4, 7. There is some mirroring going on in the narrative. The Hebrew word used here (אָסַף, ’asaf, “to gather”) is not normally used in a context like this (for placing someone in prison), but it forms a wordplay on the name Joseph (יוֹסֵף, yosoef) and keeps the comparison working.
1607 tn Heb “Do this.”
1608 tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.
1609 sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.
1609 tn Heb “bound in the house of your prison.”
1610 tn The disjunctive clause is circumstantial-temporal.
1611 tn Heb “[for] the hunger of your households.”
1611 tn The imperfect here has an injunctive force.
1612 tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.
1613 tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.
1614 tn Heb “and they did so.”
1613 tn Heb “a man to his neighbor.”
1614 tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”
1615 tn Heb “the distress of his soul.”
1616 sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.
1615 tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.
1617 tn The disjunctive clause provides supplemental information that is important to the story.
1618 tn “was listening.” The brothers were not aware that Joseph could understand them as they spoke the preceding words in their native language.
1619 tn Heb “for [there was] an interpreter between them.” On the meaning of the word here translated “interpreter” see HALOT 590 s.v. מֵלִיץ and M. A. Canney, “The Hebrew melis (Prov IX 12; Gen XLII 2-3),” AJSL 40 (1923/24): 135-37.
1619 tn Heb “and he turned to them and spoke to them.”
1620 tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.
1621 tn Heb “and he bound him.” See the note on the preceding verb “taken.”
1621 tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.
1622 tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).
1623 tn Heb “and they went from there.”
1625 tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.
1626 tn Heb “at the lodging place.”
1627 tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.
1627 tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”
1628 tn Heb “and they trembled, a man to his neighbor.”
1629 tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.
1629 tn Heb “made us.”
1630 tn The words “if we were” have been supplied in the translation for stylistic reasons.
1631 tn Heb “twelve [were] we, brothers, sons of our father [are] we.”
1632 tn Heb “the one is not.”
1633 tn Heb “today.”
1633 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
1635 tn After the imperative, the cohortative with prefixed vav indicates purpose/result.
1636 tn Heb “that you are not spies, that you are honest men.”
1637 sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.
1637 tn Heb “is not.”
1638 tn Heb “is not.”
1639 tn The nuance of the imperfect verbal form is desiderative here.
1639 tn The nuance of the imperfect verbal form is permissive here.
1640 tn Heb “my hand.”
1641 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
1642 sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.
1643 sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.
1644 tn Heb “to Sheol,” the dwelling place of the dead.
1643 tn The disjunctive clause gives supplemental information that is important to the storyline.
1645 tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.
1646 tn The idiom “see my face” means “have an audience with me.”
1647 tn Heb “if there is you sending,” that is, “if you send.”
1649 tn The verb may even have a moral connotation here, “Why did you do evil to me?”
1650 tn The infinitive construct here explains how they brought trouble on Jacob.
1651 tn The word “us” has been supplied in the translation for stylistic reasons.
1652 tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.
1653 sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.
1654 tn Heb “and we told to him according to these words.”
1655 tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).
1656 tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).
1653 tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”
1654 tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.
1655 tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.
1656 sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.
1657 tn Heb “we could have returned.”
1659 tn Heb “in your hand.”
1660 tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.
1661 tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”
1662 sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).
1663 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
1664 tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.
1665 sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).
1666 tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
1665 tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.
1667 tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.
1668 sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.
1669 tn Heb “over the matter of.”
1670 tn Heb “in the beginning,” that is, at the end of their first visit.
1671 tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.
1672 tn The word “take” has been supplied in the translation for stylistic reasons.
1671 tn The infinitive absolute is used for emphasis before the finite verbal form.
1672 tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).
1673 tn Heb “in its weight.”
1674 tn Heb “brought it back in our hand.”
1675 tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
1676 sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.
1677 tn Heb “your money came to me.”
1677 tn Heb “the man.”
1679 tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.
1680 tn The action precedes the action of preparing the gift, and so must be translated as past perfect.
1681 tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).
1681 tn Heb “into the house.”
1683 tn Heb “concerning peace.”
1685 tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.
1687 tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.
1688 sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.
1689 tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.
1690 tn Heb “and he sought to weep.”
1691 tn Heb “and he controlled himself and said.”
1693 tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.
1694 tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.
1695 tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.
1695 tn Heb “the firstborn according to his birthright and the youngest according to his youth.”
1696 sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.
1697 tn Heb “and he lifted up portions from before his face to them.”
1698 tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.
1699 tn The imperfect verbal form is used here to express Joseph’s instructions.
1700 tn Heb “and he did according to the word of Joseph which he spoke.”
1701 tn Heb “the morning was light.”
1702 tn Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action.
1703 tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”
1704 tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.
1705 tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.
1706 tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”
1705 tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.
1706 tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.
1707 tn Heb “you have caused to be evil what you have done.”
1707 tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.
1709 tn Heb “Why does my lord speak according to these words?”
1710 tn Heb “according to this thing.”
1711 tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.
1713 tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.
1714 tn Heb “The one with whom it is found will become my slave.”
1715 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
1716 tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.
1715 tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.
1717 tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.
1719 sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.
1720 tn The disjunctive clause here provides supplemental information.
1721 tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”
1722 tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.
1723 tn The imperfect verbal form here indicates the subject’s potential.
1724 tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”
1725 sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.
1725 tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.
1726 tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).
1727 tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”
1728 tn Heb “and let not your anger burn against your servant.”
1729 sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.
1729 tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.
1730 tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.
1731 tn Heb “he, only he, to his mother is left.”
1731 tn The cohortative after the imperative indicates purpose here.
1732 tn Heb “that I may set my eyes upon him.”
1733 tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.
1734 tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.
1735 tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.
1736 tn Heb “go down.”
1737 tn Heb “that two sons my wife bore to me.”
1739 tn Heb “went forth from me.”
1741 tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”
1742 sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.
1743 tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).
1744 tn Heb “to Sheol,” the dwelling place of the dead.
1743 tn Heb “his life is bound up in his life.”
1745 tn Heb “when he sees that there is no boy.”
1747 tn Or “for.”
1749 tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”
1750 tn Heb “the calamity which would find my father.”
1751 tn Heb “all the ones standing beside him.”
1752 tn Heb “stood.”
1753 tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.
1754 tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.
1755 tn Heb “let there not be anger in your eyes.”
1756 sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.
1757 tn Heb “the famine [has been] in the midst of.”
1759 sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).
1760 tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”
1761 tn The infinitive gives a second purpose for God’s action.
1761 tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.
1763 tn Heb “hurry and go up.”
1765 tn The perfect verbal form with vav consecutive here expresses instruction.
1767 tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”
1769 tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”
1771 tn The perfect verbal form with the vav consecutive here expresses instruction.
1772 tn Heb “and hurry and bring down my father to here.”
1773 tn Heb “and the sound was heard.”
1774 tn Heb “was good in the eyes of.”
1775 tn Heb “and go! Enter!”
1777 tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.
1778 tn After the cohortative the imperative with vav states the ultimate goal.
1779 tn Heb “fat.”
1779 tn The words “to say” have been supplied in the translation for stylistic reasons.
1781 tn Heb “let not your eye regard.”
1783 tn Heb “and the sons of Israel did so.”
1784 tn Heb “according to the mouth of Pharaoh.”
1785 tn Heb “to all of them he gave, to each one, changes of outer garments.”
1786 tn Heb “changes of outer garments.”
1787 tn Heb “according to this.”
1789 tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.
1791 tn Heb “and they entered the land of Canaan to their father.”
1793 tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.
1795 tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”
1797 tn Heb “and Israel journeyed, and all that was his.”
1798 sn Beer Sheba. See Gen 21:31; 28:10.
1799 tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.
1801 tn Heb “the God.”
1803 tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”
1804 tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.
1805 tn Heb “arose.”
1807 tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.
1809 tn The Hebrew text adds “with him” here. This is omitted in the translation because it is redundant in English style (note the same phrase earlier in the verse).
1811 tc The MT reads “Puvah” (cf. Num 26:23); the Samaritan Pentateuch and Syriac read “Puah” (cf. 1 Chr 7:1).
1812 tc The MT reads “Iob,” but the Samaritan Pentateuch and some LXX
1813 tn Heb “all the lives of his sons and his daughters, thirty-three.”
1815 tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”
1817 sn On is another name for the city of Heliopolis.
1819 sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.
1821 tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.
1823 tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”
1825 tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).
1826 tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”
1827 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
1828 tn Heb “to direct before him to Goshen.”
1829 tn Heb “and he appeared to him.”
1831 tn Heb “after my seeing your face that you are still alive.”
1833 tn Heb “tell Pharaoh and say to him.”
1835 tn Heb “feeders of sheep.”
1836 tn Heb “for men of livestock they are.”
1837 tn Heb “your servants are men of cattle.”
1838 sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.
1839 tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.
1839 tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.
1841 tn Heb “and from the whole of his brothers he took five men and presented them before Pharaoh.”
1843 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
1844 tn Heb “both we and our fathers.”
1845 tn Heb “to sojourn.”
1846 tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.
1847 tn Heb “men of skill.”
1848 tn Heb “make them rulers.”
1849 tn Heb “caused him to stand.”
1850 sn The precise meaning of the Hebrew verb translated “blessed” is difficult in this passage, because the content of Jacob’s blessing is not given. The expression could simply mean that he greeted Pharaoh, but that seems insufficient in this setting. Jacob probably praised Pharaoh, for the verb is used this way for praising God. It is also possible that he pronounced a formal prayer of blessing, asking God to reward Pharaoh for his kindness.
1851 tn Heb “How many are the days of the years of your life?”
1853 tn Heb “the days of.”
1854 tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.
1855 tn Heb “the days of.”
1856 tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.
1857 tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”
1855 tn Heb “from before Pharaoh.”
1857 tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.
1858 sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.
1859 tn The verb לַהַה (lahah, = לָאָה, la’ah) means “to faint, to languish”; it figuratively describes the land as wasting away, drooping, being worn out.
1861 tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.
1862 tn Heb “house.”
1863 tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.
1864 tn The imperfect verbal form has a deliberative force here.
1865 tn The word “food” has been supplied in the translation for stylistic reasons.
1866 tn On the use of the preposition here see BDB 90 s.v. בְּ.
1867 tn The definite article is translated here as a possessive pronoun.
1869 tn Heb “my.” The expression “my lord” occurs twice more in this verse.
1871 tn After the imperative, the prefixed verbal form with vav here indicates consequence.
1872 sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.
1873 tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.
1874 tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.
1873 tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.
1874 tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.
1875 tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.
1876 tc The MT reads “and the people he removed to the cities,” which does not make a lot of sense in this context. The Samaritan Pentateuch and the LXX read “he enslaved them as slaves.”
1877 tn The perfect verbal form with the vav consecutive is equivalent to a command here.
1879 tn The words “the crop” have been supplied in the translation for stylistic reasons.
1880 tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.
1881 tn Heb “four parts.”
1881 tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”
1882 sn Slaves. See the note on this word in v. 21.
1883 tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.
1884 tn The words “which is in effect” have been supplied in the translation for stylistic reasons.
1885 tn Heb “the days of the years.”
1887 tn Heb “days.”
1888 sn On the expression put your hand under my thigh see Gen 24:2.
1889 tn Or “deal with me in faithful love.”
1889 tn Heb “lie down.” Here the expression “lie down” refers to death.
1890 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
1891 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
1892 tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.
1893 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
1894 tn Heb “swore on oath to him.”
1895 sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.
1896 tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).
1893 tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.
1895 tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.
1896 tn Heb “Look, your son Joseph.”
1897 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
1899 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
1900 tn The perfect verbal form with vav consecutive carries on the certain future idea.
1901 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
1902 tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).
1901 sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.
1903 tn Or “you fathered.”
1904 tn Heb “called” or “named.”
1905 sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.
1905 tn Heb “upon me, against me,” which might mean something like “to my sorrow.”
1906 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.
1907 tn Heb “my.”
1908 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
1909 tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.
1909 tn Heb “heavy.”
1910 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
1911 tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.
1912 tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.
1911 tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.
1912 tn Heb “your face.”
1913 tn Heb “offspring.”
1913 tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.
1915 tn Heb “and Joseph took the two of them.”
1916 tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.
1917 tn The disjunctive clause is circumstantial-concessive here.
1919 tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.
1921 sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
1922 tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
1923 tn Or “be recalled through them.”
1923 tn Heb “it was bad in his eyes.”
1925 tn Heb “fullness.”
1927 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
1928 tn Or “pronounce a blessing.”
1929 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
1929 tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.
1931 tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.
1932 tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).
1933 tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.
1934 tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.
1935 tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).
1936 tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).
1937 sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).
1938 tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.
1937 tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).
1939 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
1941 sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.
1943 sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.
1945 tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.
1946 tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.
1947 tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.
1947 tn The perfect verbal form is used rhetorically, describing coming events as though they have already taken place.
1949 tn Some translate these as comparatives, “darker than wine…whiter than milk,” and so a reference to his appearance (so NEB, NIV, NRSV). But if it is in the age of abundance, symbolized by wine and milk, then the dark (i.e., red or perhaps dull) eyes would be from drinking wine, and the white teeth from drinking milk.
1951 tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.
1952 map For location see Map1-A1; JP3-F3; JP4-F3.
1953 tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.
1954 sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.
1955 sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.
1956 tn Or “govern.”
1957 sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.
1959 sn I wait for your deliverance, O
1961 tc Heb “heel.” The MT has suffered from misdivision at this point. The initial mem on the first word in the next verse should probably be taken as a plural ending on the word “heel.”
1963 tc Heb “from Asher,” but the initial mem (מ) of the MT should probably be moved to the end of the preceding verse and taken as a plural ending on “heel.”
1964 tn The Hebrew word translated “rich,” when applied to products of the ground, means abundant in quantity and quality.
1965 tn The word translated “delicacies” refers to foods that were delightful, the kind fit for a king.
1965 tn Heb “a doe set free.”
1966 tn Heb “the one who gives words of beauty.” The deer imagery probably does not continue into this line; Naphtali is the likely antecedent of the substantival participle, which is masculine, not feminine, in form. If the animal imagery is retained from the preceding line, the image of a talking deer is preposterous. For this reason some read the second line “the one who bears beautiful fawns,” interpreting אִמְרֵי (’imre) as a reference to young animals, not words (see HALOT 67 s.v. *אִמֵּר).
1967 tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.
1968 tn Heb “daughters.”
1969 tn The verb forms in vv. 23-24 are used in a rhetorical manner, describing future events as if they had already taken place.
1971 tn Heb “the arms of his hands.”
1972 tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”
1973 tn Or “Stone.”
1973 tn Heb “and he will help you.”
1974 tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).
1975 tn Heb “and he will bless you.”
1976 sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.
1975 tn Heb “have prevailed over.”
1976 tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.
1977 tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.
1977 tn Heb “All these.”
1978 tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”
1979 tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.
1980 tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.
1981 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
1983 tn Heb “was gathered.”
1985 tn Heb “fell on.” The expression describes Joseph’s unrestrained sorrow over Jacob’s death; he probably threw himself across the body and embraced his father.
1987 tn Heb “his servants the physicians.”
1989 tn Heb “and forty days were fulfilled for him, for thus are fulfilled the days of embalming.”
1990 tn Heb “wept.”
1991 sn Seventy days. This probably refers to a time of national mourning.
1991 tn Heb “weeping.”
1992 tn Heb “the house of Pharaoh.”
1993 tn Heb “in the ears of Pharaoh.”
1993 tn Heb “saying.”
1994 tn The imperfect verbal form here has the force of a command.
1995 tn Heb “he made you swear on oath.”
1997 tn Or “dignitaries”; Heb “elders.”
1999 tn Heb “camp.”
2001 sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.
2002 tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.
2003 tn Heb “this is heavy mourning for Egypt.”
2004 tn The verb has no expressed subject and so it may be translated as passive.
2005 sn The name Abel Mizraim means “the mourning of Egypt.”
2005 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
2006 tn The infinitive absolute makes the statement emphatic, “repay in full.”
2007 tn Or “evil.”
2007 tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.
2009 tn Heb “and Joseph wept when they spoke to him.”
2011 tn Heb “For am I.”
2013 tn Heb “you devised against me evil.”
2014 tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”
2015 tn Heb “spoke to their heart.”
2017 tn Heb “he and the house of his father.”
2019 tn Heb “saw Ephraim, the children of the third.”
2020 tn Heb “they were born on the knees of Joseph.” This expression implies their adoption by Joseph, which meant that they received an inheritance from him.
2021 tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”
2022 tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.
2023 tn Heb “son of a hundred and ten years.”
2024 tn Heb “he.”