Discovery BoxGenesis 11:1--26:35
Context11:1 The whole earth 1 had a common language and a common vocabulary. 2 11:2 When the people 3 moved eastward, 4 they found a plain in Shinar 5 and settled there. 11:3 Then they said to one another, 6 “Come, let’s make bricks and bake them thoroughly.” 7 (They had brick instead of stone and tar 8 instead of mortar.) 9 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 10 so that 11 we may make a name for ourselves. Otherwise 12 we will be scattered 13 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 14 had started 15 building. 11:6 And the Lord said, “If as one people all sharing a common language 16 they have begun to do this, then 17 nothing they plan to do will be beyond them. 18 11:7 Come, let’s go down and confuse 19 their language so they won’t be able to understand each other.” 20
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 21 the city. 11:9 That is why its name was called 22 Babel 23 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 24 sons and daughters.
11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 25 sons and daughters. 26
11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 27 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 28 while his father Terah was still alive. 29 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 30 and the name of Nahor’s wife was Milcah; 31 she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.
11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 32 of Terah was 205 years, and he 33 died in Haran.
12:1 Now the Lord said 34 to Abram, 35
“Go out 36 from your country, your relatives, and your father’s household
to the land that I will show you. 37
12:2 Then I will make you 38 into a great nation, and I will bless you, 39
and I will make your name great, 40
so that you will exemplify divine blessing. 41
12:3 I will bless those who bless you, 42
but the one who treats you lightly 43 I must curse,
and all the families of the earth will bless one another 44 by your name.”
12:4 So Abram left, 45 just as the Lord had told him to do, 46 and Lot went with him. (Now 47 Abram was 75 years old 48 when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew 49 Lot, and all the possessions they had accumulated and the people they had acquired 50 in Haran, and they left for 51 the land of Canaan. They entered the land of Canaan.
12:6 Abram traveled through the land as far as the oak tree 52 of Moreh 53 at Shechem. 54 (At that time the Canaanites were in the land.) 55 12:7 The Lord appeared to Abram and said, “To your descendants 56 I will give this land.” So Abram 57 built an altar there to the Lord, who had appeared to him.
12:8 Then he moved from there to the hill country east of Bethel 58 and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. 59 12:9 Abram continually journeyed by stages 60 down to the Negev. 61
12:10 There was a famine in the land, so Abram went down to Egypt 62 to stay for a while 63 because the famine was severe. 64 12:11 As he approached 65 Egypt, he said to his wife Sarai, “Look, 66 I know that you are a beautiful woman. 67 12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. 68 12:13 So tell them 69 you are my sister 70 so that it may go well 71 for me because of you and my life will be spared 72 on account of you.”
12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 73 was taken 74 into the household of Pharaoh, 75 12:16 and he did treat Abram well 76 on account of her. Abram received 77 sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.
12:17 But the Lord struck Pharaoh and his household with severe diseases 78 because of Sarai, Abram’s wife. 12:18 So Pharaoh summoned Abram and said, “What is this 79 you have done to me? Why didn’t you tell me that she was your wife? 12:19 Why did you say, ‘She is my sister,’ so that I took her 80 to be my wife? 81 Here is your wife! 82 Take her and go!” 83 12:20 Pharaoh gave his men orders about Abram, 84 and so they expelled him, along with his wife and all his possessions.
13:1 So Abram went up from Egypt into the Negev. 85 He took his wife and all his possessions with him, as well as Lot. 86 13:2 (Now Abram was very wealthy 87 in livestock, silver, and gold.) 88
13:3 And he journeyed from place to place 89 from the Negev as far as Bethel. 90 He returned 91 to the place where he had pitched his tent 92 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 93 and there Abram worshiped the Lord. 94
13:5 Now Lot, who was traveling 95 with Abram, also had 96 flocks, herds, and tents. 13:6 But the land could 97 not support them while they were living side by side. 98 Because their possessions were so great, they were not able to live 99 alongside one another. 13:7 So there were quarrels 100 between Abram’s herdsmen and Lot’s herdsmen. 101 (Now the Canaanites and the Perizzites were living in the land at that time.) 102
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 103 13:9 Is not the whole land before you? Separate yourself now from me. If you go 104 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 105 the whole region 106 of the Jordan. He noticed 107 that all of it was well-watered (before the Lord obliterated 108 Sodom and Gomorrah) 109 like the garden of the Lord, like the land of Egypt, 110 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 111 toward the east.
So the relatives separated from each other. 112 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 113 and pitched his tents next to Sodom. 13:13 (Now 114 the people 115 of Sodom were extremely wicked rebels against the Lord.) 116
13:14 After Lot had departed, the Lord said to Abram, 117 “Look 118 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 119 forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 120 13:17 Get up and 121 walk throughout 122 the land, 123 for I will give it to you.”
13:18 So Abram moved his tents and went to live 124 by the oaks 125 of Mamre in Hebron, and he built an altar to the Lord there.
14:1 At that time 126 Amraphel king of Shinar, 127 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 128 14:2 went to war 129 against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 130 14:3 These last five kings 131 joined forces 132 in the Valley of Siddim (that is, the Salt Sea). 133 14:4 For twelve years 134 they had served Kedorlaomer, but in the thirteenth year 135 they rebelled. 136 14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated 137 the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. 138 14:7 Then they attacked En Mishpat (that is, Kadesh) again, 139 and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met 140 14:9 Kedorlaomer king of Elam, Tidal king of nations, 141 Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against 142 five. 14:10 Now the Valley of Siddim was full of tar pits. 143 When the kings of Sodom and Gomorrah fled, they fell into them, 144 but some survivors 145 fled to the hills. 146 14:11 The four victorious kings 147 took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew 148 Lot and his possessions when 149 they left, for Lot 150 was living in Sodom. 151
14:13 A fugitive 152 came and told Abram the Hebrew. 153 Now Abram was living by the oaks 154 of Mamre the Amorite, the brother 155 of Eshcol and Aner. (All these were allied by treaty 156 with Abram.) 157 14:14 When Abram heard that his nephew 158 had been taken captive, he mobilized 159 his 318 trained men who had been born in his household, and he pursued the invaders 160 as far as Dan. 161 14:15 Then, during the night, 162 Abram 163 divided his forces 164 against them and defeated them. He chased them as far as Hobah, which is north 165 of Damascus. 14:16 He retrieved all the stolen property. 166 He also brought back his nephew Lot and his possessions, as well as the women and the rest of 167 the people.
14:17 After Abram 168 returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram 169 in the Valley of Shaveh (known as the King’s Valley). 170 14:18 Melchizedek king of Salem 171 brought out bread and wine. (Now he was the priest of the Most High God.) 172 14:19 He blessed Abram, saying,
“Blessed be Abram by 173 the Most High God,
Creator 174 of heaven and earth. 175
14:20 Worthy of praise is 176 the Most High God,
who delivered 177 your enemies into your hand.”
Abram gave Melchizedek 178 a tenth of everything.
14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.” 14:22 But Abram replied to the king of Sodom, “I raise my hand 179 to the Lord, the Most High God, Creator of heaven and earth, and vow 180 14:23 that I will take nothing 181 belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I 182 who made Abram rich.’ 14:24 I will take nothing 183 except compensation for what the young men have eaten. 184 As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”
15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 185 and the one who will reward you in great abundance.” 186
15:2 But Abram said, “O sovereign Lord, 187 what will you give me since 188 I continue to be 189 childless, and my heir 190 is 191 Eliezer of Damascus?” 192 15:3 Abram added, 193 “Since 194 you have not given me a descendant, then look, one born in my house will be my heir!” 195
15:4 But look, 196 the word of the Lord came to him: “This man 197 will not be your heir, 198 but instead 199 a son 200 who comes from your own body will be 201 your heir.” 202 15:5 The Lord 203 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 204 the Lord, and the Lord 205 considered his response of faith 206 as proof of genuine loyalty. 207
15:7 The Lord said 208 to him, “I am the Lord 209 who brought you out from Ur of the Chaldeans 210 to give you this land to possess.” 15:8 But 211 Abram 212 said, “O sovereign Lord, 213 by what 214 can I know that I am to possess it?”
15:9 The Lord 215 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 216 took all these for him and then cut them in two 217 and placed each half opposite the other, 218 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, 219 and great terror overwhelmed him. 220 15:13 Then the Lord said to Abram, “Know for certain 221 that your descendants will be strangers 222 in a foreign country. 223 They will be enslaved and oppressed 224 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 225 Afterward they will come out with many possessions. 15:15 But as for you, 226 you will go to your ancestors 227 in peace and be buried at a good old age. 228 15:16 In the fourth generation 229 your descendants 230 will return here, for the sin of the Amorites has not yet reached its limit.” 231
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 232 passed between the animal parts. 233 15:18 That day the Lord made a covenant 234 with Abram: “To your descendants I give 235 this land, from the river of Egypt 236 to the great river, the Euphrates River – 15:19 the land 237 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 238
16:1 Now Sarai, 239 Abram’s wife, had not given birth to any children, 240 but she had an Egyptian servant 241 named Hagar. 242 16:2 So Sarai said to Abram, “Since 243 the Lord has prevented me from having children, have sexual relations with 244 my servant. Perhaps I can have a family by her.” 245 Abram did what 246 Sarai told him.
16:3 So after Abram had lived 247 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 248 to her husband to be his wife. 249 16:4 He had sexual relations with 250 Hagar, and she became pregnant. 251 Once Hagar realized she was pregnant, she despised Sarai. 252 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 253 I allowed my servant to have sexual relations with you, 254 but when she realized 255 that she was pregnant, she despised me. 256 May the Lord judge between you and me!” 257
16:6 Abram said to Sarai, “Since your 258 servant is under your authority, 259 do to her whatever you think best.” 260 Then Sarai treated Hagar 261 harshly, 262 so she ran away from Sarai. 263
16:7 The Lord’s angel 264 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 265 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 266 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 267 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 268 “so that they will be too numerous to count.” 269 16:11 Then the Lord’s angel said to her,
“You are now 270 pregnant
and are about to give birth 271 to a son.
You are to name him Ishmael, 272
for the Lord has heard your painful groans. 273
16:12 He will be a wild donkey 274 of a man.
He will be hostile to everyone, 275
and everyone will be hostile to him. 276
He will live away from 277 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 278 for she said, “Here I have seen one who sees me!” 279 16:14 That is why the well was called 280 Beer Lahai Roi. 281 (It is located 282 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 283 16:16 (Now 284 Abram was 86 years old 285 when Hagar gave birth to Ishmael.) 286
17:1 When Abram was 99 years old, 287 the Lord appeared to him and said, 288 “I am the sovereign God. 289 Walk 290 before me 291 and be blameless. 292 17:2 Then I will confirm my covenant 293 between me and you, and I will give you a multitude of descendants.” 294
17:3 Abram bowed down with his face to the ground, 295 and God said to him, 296 17:4 “As for me, 297 this 298 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 299 Abram. Instead, your name will be Abraham 300 because I will make you 301 the father of a multitude of nations. 17:6 I will make you 302 extremely 303 fruitful. I will make nations of you, and kings will descend from you. 304 17:7 I will confirm 305 my covenant as a perpetual 306 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. 307 17:8 I will give the whole land of Canaan – the land where you are now residing 308 – to you and your descendants after you as a permanent 309 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 310 the covenantal requirement 311 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: 312 Every male among you must be circumcised. 313 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 314 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 315 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, 316 whether born in your house or bought with money. The sign of my covenant 317 will be visible in your flesh as a permanent 318 reminder. 17:14 Any uncircumcised male 319 who has not been circumcised in the flesh of his foreskin will be cut off 320 from his people – he has failed to carry out my requirement.” 321
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 322 Sarah 323 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. 324 Kings of countries 325 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 326 as he said to himself, 327 “Can 328 a son be born to a man who is a hundred years old? 329 Can Sarah 330 bear a child at the age of ninety?” 331 17:18 Abraham said to God, “O that 332 Ishmael might live before you!” 333
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 334 I will confirm my covenant with him as a perpetual 335 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 336 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 337 He will become the father of twelve princes; 338 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. 339
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 340 and circumcised them 341 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 342 when he was circumcised; 343 17:25 his son Ishmael was thirteen years old 344 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 345 by the oaks 346 of Mamre while 347 he was sitting at the entrance 348 to his tent during the hottest time of the day. 18:2 Abraham 349 looked up 350 and saw 351 three men standing across 352 from him. When he saw them 353 he ran from the entrance of the tent to meet them and bowed low 354 to the ground. 355
18:3 He said, “My lord, 356 if I have found favor in your sight, do not pass by and leave your servant. 357 18:4 Let a little water be brought so that 358 you may all 359 wash your feet and rest under the tree. 18:5 And let me get 360 a bit of food 361 so that you may refresh yourselves 362 since you have passed by your servant’s home. After that you may be on your way.” 363 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 364 three measures 365 of fine flour, knead it, and make bread.” 366 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 367 who quickly prepared it. 368 18:8 Abraham 369 then took some curds and milk, along with the calf that had been prepared, and placed the food 370 before them. They ate while 371 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 372 in the tent.” 18:10 One of them 373 said, “I will surely return 374 to you when the season comes round again, 375 and your wife Sarah will have a son!” 376 (Now Sarah was listening at the entrance to the tent, not far behind him. 377 18:11 Abraham and Sarah were old and advancing in years; 378 Sarah had long since passed menopause.) 379 18:12 So Sarah laughed to herself, thinking, 380 “After I am worn out will I have pleasure, 381 especially when my husband is old too?” 382
18:13 The Lord said to Abraham, “Why 383 did Sarah laugh and say, ‘Will I really 384 have a child when I am old?’ 18:14 Is anything impossible 385 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 386 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 387
18:16 When the men got up to leave, 388 they looked out over 389 Sodom. (Now 390 Abraham was walking with them to see them on their way.) 391 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 392 18:18 After all, Abraham 393 will surely become 394 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 395 using his name. 18:19 I have chosen him 396 so that he may command his children and his household after him to keep 397 the way of the Lord by doing 398 what is right and just. Then the Lord will give 399 to Abraham what he promised 400 him.”
18:20 So the Lord said, “The outcry against 401 Sodom and Gomorrah is so great and their sin so blatant 402 18:21 that I must go down 403 and see if they are as wicked as the outcry suggests. 404 If not, 405 I want to know.”
18:22 The two men turned 406 and headed 407 toward Sodom, but Abraham was still standing before the Lord. 408 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 409 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 410 of the whole earth do what is right?” 411
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 412 (although I am but dust and ashes), 413 18:28 what if there are five less than the fifty godly people? Will you destroy 414 the whole city because five are lacking?” 415 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 416 spoke to him again, 417 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 418 said, “May the Lord not be angry 419 so that I may speak! 420 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 421 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 422 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 423 when he had finished speaking 424 to Abraham. Then Abraham returned home. 425
19:1 The two angels came to Sodom in the evening while 426 Lot was sitting in the city’s gateway. 427 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 428 and wash your feet. Then you can be on your way early in the morning.” 429 “No,” they replied, “we’ll spend the night in the town square.” 430
19:3 But he urged 431 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, 432 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 433 19:5 They shouted to Lot, 434 “Where are the men who came to you tonight? Bring them out to us so we can have sex 435 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! 436 19:8 Look, I have two daughters who have never had sexual relations with 437 a man. Let me bring them out to you, and you can do to them whatever you please. 438 Only don’t do anything to these men, for they have come under the protection 439 of my roof.” 440
19:9 “Out of our way!” 441 they cried, and “This man came to live here as a foreigner, 442 and now he dares to judge us! 443 We’ll do more harm 444 to you than to them!” They kept 445 pressing in on Lot until they were close enough 446 to break down the door.
19:10 So the men inside 447 reached out 448 and pulled Lot back into the house 449 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, 450 with blindness. The men outside 451 wore themselves out trying to find the door. 19:12 Then the two visitors 452 said to Lot, “Who else do you have here? 453 Do you have 454 any sons-in-law, sons, daughters, or other relatives in the city? 455 Get them out of this 456 place 19:13 because we are about to destroy 457 it. The outcry against this place 458 is so great before the Lord that he 459 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. 460 He said, “Quick, get out of this place because the Lord is about to destroy 461 the city!” But his sons-in-law thought he was ridiculing them. 462
19:15 At dawn 463 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 464 or else you will be destroyed when the city is judged!” 465 19:16 When Lot 466 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 467 They led them away and placed them 468 outside the city. 19:17 When they had brought them outside, they 469 said, “Run 470 for your lives! Don’t look 471 behind you or stop anywhere in the valley! 472 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 473 19:19 Your 474 servant has found favor with you, 475 and you have shown me great 476 kindness 477 by sparing 478 my life. But I am not able to escape to the mountains because 479 this disaster will overtake 480 me and I’ll die. 481 19:20 Look, this town 482 over here is close enough to escape to, and it’s just a little one. 483 Let me go there. 484 It’s just a little place, isn’t it? 485 Then I’ll survive.” 486
19:21 “Very well,” he replied, 487 “I will grant this request too 488 and will not overthrow 489 the town you mentioned. 19:22 Run there quickly, 490 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 491
19:23 The sun had just risen 492 over the land as Lot reached Zoar. 493 19:24 Then the Lord rained down 494 sulfur and fire 495 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 496 19:25 So he overthrew those cities and all that region, 497 including all the inhabitants of the cities and the vegetation that grew 498 from the ground. 19:26 But Lot’s 499 wife looked back longingly 500 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 501 to the place where he had stood before the Lord. 19:28 He looked out toward 502 Sodom and Gomorrah and all the land of that region. 503 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 504
19:29 So when God destroyed 505 the cities of the region, 506 God honored 507 Abraham’s request. He removed Lot 508 from the midst of the destruction when he destroyed 509 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 510 to the younger, “Our father is old, and there is no man anywhere nearby 511 to have sexual relations with us, 512 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 513 so we can have sexual relations 514 with him and preserve 515 our family line through our father.” 516
19:33 So that night they made their father drunk with wine, 517 and the older daughter 518 came and had sexual relations with her father. 519 But he was not aware that she had sexual relations with him and then got up. 520 19:34 So in the morning the older daughter 521 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 522 Then you go and have sexual relations with him so we can preserve our family line through our father.” 523 19:35 So they made their father drunk 524 that night as well, and the younger one came and had sexual relations with him. 525 But he was not aware that she had sexual relations with him and then got up. 526
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 527 gave birth to a son and named him Moab. 528 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. 529 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 530 region and settled between Kadesh and Shur. While he lived as a temporary resident 531 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 532 to Abimelech in a dream at night and said to him, “You are as good as dead 533 because of the woman you have taken, for she is someone else’s wife.” 534
20:4 Now Abimelech had not gone near her. He said, “Lord, 535 would you really slaughter an innocent nation? 536 20:5 Did Abraham 537 not say to me, ‘She is my sister’? And she herself said, 538 ‘He is my brother.’ I have done this with a clear conscience 539 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. 540 That is why I have kept you 541 from sinning against me and why 542 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 543 he is a prophet 544 and he will pray for you; thus you will live. 545 But if you don’t give her back, 546 know that you will surely die 547 along with all who belong to you.”
20:8 Early in the morning 548 Abimelech summoned 549 all his servants. When he told them about all these things, 550 they 551 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? 552 You have done things to me that should not be done!” 553 20:10 Then Abimelech asked 554 Abraham, “What prompted you to do this thing?” 555
20:11 Abraham replied, “Because I thought, 556 ‘Surely no one fears God in this place. They will kill me because of 557 my wife.’ 20:12 What’s more, 558 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 559 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 560 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 561 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.” 562
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 563 to your ‘brother.’ 564 This is compensation for you so that you will stand vindicated before all who are with you.” 565
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 566 had caused infertility to strike every woman 567 in the household of Abimelech because he took 568 Sarah, Abraham’s wife.
21:1 The Lord visited 569 Sarah just as he had said he would and did 570 for Sarah what he had promised. 571 21:2 So Sarah became pregnant 572 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. 573 21:4 When his son Isaac was eight days old, 574 Abraham circumcised him just as God had commanded him to do. 575 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 576
21:6 Sarah said, “God has made me laugh. 577 Everyone who hears about this 578 will laugh 579 with me.” 21:7 She went on to say, 580 “Who would 581 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 582 a great feast on the day that Isaac was weaned. 583 21:9 But Sarah noticed 584 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 585 21:10 So she said to Abraham, “Banish 586 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. 587 21:12 But God said to Abraham, “Do not be upset 588 about the boy or your slave wife. Do 589 all that Sarah is telling 590 you because through Isaac your descendants will be counted. 591 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 592 some food 593 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 594 and sent her away. So she went wandering 595 aimlessly through the wilderness 596 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 597 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 598 away; for she thought, 599 “I refuse to watch the child die.” 600 So she sat across from him and wept uncontrollably. 601
21:17 But God heard the boy’s voice. 602 The angel of God called to Hagar from heaven and asked her, “What is the matter, 603 Hagar? Don’t be afraid, for God has heard 604 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. 605 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. 606 His mother found a wife for him from the land of Egypt. 607
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 608 in all that you do. 21:23 Now swear to me right here in God’s name 609 that you will not deceive me, my children, or my descendants. 610 Show me, and the land 611 where you are staying, 612 the same loyalty 613 that I have shown you.” 614
21:24 Abraham said, “I swear to do this.” 615 21:25 But Abraham lodged a complaint 616 against Abimelech concerning a well 617 that Abimelech’s servants had seized. 618 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 619 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. 620 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 621 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 622 that I dug this well.” 623 21:31 That is why he named that place 624 Beer Sheba, 625 because the two of them swore 626 an oath there.
21:32 So they made a treaty 627 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 628 to the land of the Philistines. 629 21:33 Abraham 630 planted a tamarisk tree 631 in Beer Sheba. There he worshiped the Lord, 632 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 633
22:1 Some time after these things God tested 634 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 635 replied. 22:2 God 636 said, “Take your son – your only son, whom you love, Isaac 637 – and go to the land of Moriah! 638 Offer him up there as a burnt offering 639 on one of the mountains which I will indicate to 640 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 641 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 642 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 643 the place in the distance. 22:5 So he 644 said to his servants, “You two stay 645 here with the donkey while 646 the boy and I go up there. We will worship 647 and then return to you.” 648
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, 649 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 650 “My father?” “What is it, 651 my son?” he replied. “Here is the fire and the wood,” Isaac said, 652 “but where is the lamb for the burnt offering?” 22:8 “God will provide 653 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 654 and arranged the wood on it. Next he tied up 655 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 656 his son. 22:11 But the Lord’s angel 657 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 658 the angel said. 659 “Do not do anything to him, for now I know 660 that you fear 661 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 662 and saw 663 behind him 664 a ram caught in the bushes by its horns. So he 665 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.” 666 It is said to this day, 667 “In the mountain of the Lord provision will be made.” 668
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,’ 669 decrees the Lord, 670 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 671 and I will greatly multiply 672 your descendants 673 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 674 of the strongholds 675 of their enemies. 22:18 Because you have obeyed me, 676 all the nations of the earth will pronounce blessings on one another 677 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 678 for Beer Sheba where Abraham stayed. 679
22:20 After these things Abraham was told, “Milcah 680 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 681 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 682 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. 683 23:2 Then she 684 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 685
23:3 Then Abraham got up from mourning his dead wife 686 and said to the sons of Heth, 687 23:4 “I am a temporary settler 688 among you. Grant 689 me ownership 690 of a burial site among you so that I may 691 bury my dead.” 692
23:5 The sons of Heth answered Abraham, 693 23:6 “Listen, sir, 694 you are a mighty prince 695 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 696 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 697 the sons of Heth. 23:8 Then he said to them, “If you agree 698 that I may bury my dead, 699 then hear me out. 700 Ask 701 Ephron the son of Zohar 23:9 if he will sell 702 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 703 for the full price, 704 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 705 replied to Abraham in the hearing 706 of the sons of Heth – before all who entered the gate 707 of his city – 23:11 “No, my lord! Hear me out. I sell 708 you both the field and the cave that is in it. 709 In the presence of my people 710 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 711 to you the price 712 of the field. Take it from me so that I may 713 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 714 400 pieces of silver, 715 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 716 and weighed 717 out for him 718 the price 719 that Ephron had quoted 720 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 721
23:17 So Abraham secured 722 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. 723
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 724 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 725 and the Lord had blessed him 726 in everything. 24:2 Abraham said to his servant, the senior one 727 in his household who was in charge of everything he had, “Put your hand under my thigh 728 24:3 so that I may make you solemnly promise 729 by the Lord, the God of heaven and the God of the earth: You must not acquire 730 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 731 to find 732 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 733 to this land? Must I then 734 take your son back to the land from which you came?”
24:6 “Be careful 735 never to take my son back there!” Abraham told him. 736 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 737 promised me with a solemn oath, 738 ‘To your descendants I will give this land.’ He will send his angel 739 before you so that you may find 740 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 741 you will be free 742 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. 743
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. 744 He journeyed 745 to the region of Aram Naharaim 746 and the city of Nahor. 24:11 He made the camels kneel down by the well 747 outside the city. It was evening, 748 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. 749 Be faithful 750 to my master Abraham. 24:13 Here I am, standing by the spring, 751 and the daughters of the people 752 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.’ 753 In this way I will know that you have been faithful to my master.” 754
24:15 Before he had finished praying, there came Rebekah 755 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). 756 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 757 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 758 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 759 her jug to her hands, she gave him a drink. 24:19 When she had done so, 760 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 761 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 762 if the Lord had made his journey successful 763 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 764 and two gold bracelets weighing ten shekels 765 and gave them to her. 766 24:23 “Whose daughter are you?” he asked. 767 “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. 768 24:25 We have plenty of straw and feed,” she added, 769 “and room for you 770 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 771 for my master! The Lord has led me 772 to the house 773 of my master’s relatives!” 774
24:28 The young woman ran and told her mother’s household all about 775 these things. 24:29 (Now Rebekah had a brother named Laban.) 776 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 777 and heard his sister Rebekah say, 778 “This is what the man said to me,” he went out to meet the man. There he was, standing 779 by the camels near the spring. 24:31 Laban said to him, 780 “Come, you who are blessed by the Lord! 781 Why are you standing out here when I have prepared 782 the house and a place for the camels?”
24:32 So Abraham’s servant 783 went to the house and unloaded 784 the camels. Straw and feed were given 785 to the camels, and water was provided so that he and the men who were with him could wash their feet. 786 24:33 When food was served, 787 he said, “I will not eat until I have said what I want to say.” 788 “Tell us,” Laban said. 789
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. 790 The Lord 791 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 792 when she was old, 793 and my master 794 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 795 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 796 with me?’ 797 24:40 He answered, ‘The Lord, before whom I have walked, 798 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 799 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, 800 may events unfold as follows: 801 24:43 Here I am, standing by the spring. 802 When 803 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, 804 along came Rebekah 805 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.’ 806 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 807 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.” 808
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 809 Our wishes are of no concern. 810 24:51 Rebekah stands here before you. Take her and go so that she may become 811 the wife of your master’s son, just as the Lord has decided.” 812
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 813 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. 814
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 815 24:55 But Rebekah’s 816 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 817 has granted me success on my journey. Let me leave now so I may return 818 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 819 24:58 So they called Rebekah and asked her, “Do you want 820 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: 821
“Our sister, may you become the mother 822 of thousands of ten thousands!
May your descendants possess the strongholds 823 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 824 the man. So Abraham’s servant 825 took Rebekah and left.
24:62 Now 826 Isaac came from 827 Beer Lahai Roi, 828 for 829 he was living in the Negev. 830 24:63 He 831 went out to relax 832 in the field in the early evening. 833 Then he looked up 834 and saw that 835 there were camels approaching. 24:64 Rebekah looked up 836 and saw Isaac. She got down from her camel 24:65 and asked 837 Abraham’s servant, 838 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 839 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 840 into his mother Sarah’s tent. He took her 841 as his wife and loved her. 842 So Isaac was comforted after his mother’s death. 843
25:1 Abraham had taken 844 another 845 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. 846 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 847 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 848 and sent them off to the east, away from his son Isaac. 849
25:7 Abraham lived a total of 850 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 851 He joined his ancestors. 852 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 853 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. 854 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 855 his son Isaac. Isaac lived near Beer Lahai Roi. 856
25:12 This is the account of Abraham’s son Ishmael, 857 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: 858 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 859 according to their clans.
25:17 Ishmael lived a total of 860 137 years. He breathed his last and died; then he joined his ancestors. 861 25:18 His descendants 862 settled from Havilah to Shur, which runs next 863 to Egypt all the way 864 to Asshur. 865 They settled 866 away from all their relatives. 867
25:19 This is the account of Isaac, 868 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 869 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 870
25:21 Isaac prayed to 871 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 872 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 873 So she asked the Lord, 874 25:23 and the Lord said to her,
“Two nations 875 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, 876 there were 877 twins in her womb. 25:25 The first came out reddish 878 all over, 879 like a hairy 880 garment, so they named him Esau. 881 25:26 When his brother came out with 882 his hand clutching Esau’s heel, they named him Jacob. 883 Isaac was sixty years old 884 when they were born.
25:27 When the boys grew up, Esau became a skilled 885 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 886 25:28 Isaac loved Esau because he had a taste for fresh game, 887 but Rebekah loved 888 Jacob.
25:29 Now Jacob cooked some stew, 889 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 890 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 891 Edom.) 892
25:31 But Jacob replied, “First 893 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 894 25:33 But Jacob said, “Swear an oath to me now.” 895 So Esau 896 swore an oath to him and sold his birthright 897 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 898 So Esau despised his birthright. 899
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 900 in the days of Abraham. 901 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; 902 settle down in the land that I will point out to you. 903 26:3 Stay 904 in this land. Then I will be with you and will bless you, 905 for I will give all these lands to you and to your descendants, 906 and I will fulfill 907 the solemn promise I made 908 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 909 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 910 26:5 All this will come to pass 911 because Abraham obeyed me 912 and kept my charge, my commandments, my statutes, and my laws.” 913 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.” 914 He was afraid to say, “She is my wife,” for he thought to himself, 915 “The men of this place will kill me to get 916 Rebekah because she is very beautiful.”
26:8 After Isaac 917 had been there a long time, 918 Abimelech king of the Philistines happened to look out a window and observed 919 Isaac caressing 920 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 921 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 922
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 923 One of the men 924 might easily have had sexual relations with 925 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 926 this man or his wife will surely be put to death.” 927
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 928 because the Lord blessed him. 929 26:13 The man became wealthy. 930 His influence continued to grow 931 until he became very prominent. 26:14 He had 932 so many sheep 933 and cattle 934 and such a great household of servants that the Philistines became jealous 935 of him. 26:15 So the Philistines took dirt and filled up 936 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, 937 for you have become much more powerful 938 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 939 26:18 Isaac reopened 940 the wells that had been dug 941 back in the days of his father Abraham, for the Philistines had stopped them up 942 after Abraham died. Isaac 943 gave these wells 944 the same names his father had given them. 945
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 946 water there, 26:20 the herdsmen of Gerar quarreled 947 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 948 named the well 949 Esek 950 because they argued with him about it. 951 26:21 His servants 952 dug another well, but they quarreled over it too, so Isaac named it 953 Sitnah. 954 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 955 named it 956 Rehoboth, 957 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 958 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 959 the Lord. He pitched his tent there, and his servants dug a well. 960
26:26 Now Abimelech had come 961 to him from Gerar along with 962 Ahuzzah his friend 963 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 964 and sent me away from you.” 26:28 They replied, “We could plainly see 965 that the Lord is with you. So we decided there should be 966 a pact between us 967 – between us 968 and you. Allow us to make 969 a treaty with you 26:29 so that 970 you will not do us any harm, just as we have not harmed 971 you, but have always treated you well 972 before sending you away 973 in peace. Now you are blessed by the Lord.” 974
26:30 So Isaac 975 held a feast for them and they celebrated. 976 26:31 Early in the morning the men made a treaty with each other. 977 Isaac sent them off; they separated on good terms. 978
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 979 26:33 So he named it Shibah; 980 that is why the name of the city has been Beer Sheba 981 to this day.
26:34 When 982 Esau was forty years old, 983 he married 984 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. 985
[11:1] 1 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 2 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[11:2] 3 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 4 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 5 tn Heb “in the land of Shinar.”
[11:3] 5 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 6 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
[11:3] 7 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 8 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 7 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
[11:4] 8 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
[11:4] 9 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 10 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
[11:5] 9 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
[11:5] 10 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
[11:6] 11 tn Heb “and one lip to all of them.”
[11:6] 12 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
[11:6] 13 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 13 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the
[11:7] 14 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 15 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
[11:9] 17 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 18 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[11:11] 19 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 21 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 22 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
[11:15] 23 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:28] 25 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
[11:28] 26 tn Heb “upon the face of Terah his father.”
[11:29] 27 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
[11:29] 28 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
[11:32] 29 tn Heb “And the days of Terah were.”
[11:32] 30 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[12:1] 31 sn The
[12:1] 32 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] 33 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 34 sn To the land that I will show you. The call of Abram illustrates the leading of the
[12:2] 33 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
[12:2] 34 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
[12:2] 35 tn Or “I will make you famous.”
[12:2] 36 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
[12:3] 35 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the
[12:3] 36 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic
[12:3] 37 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[12:4] 37 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
[12:4] 38 tn Heb “just as the
[12:4] 39 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
[12:4] 40 tn Heb “was the son of five years and seventy year[s].”
[12:5] 39 tn Heb “the son of his brother.”
[12:5] 40 tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.
[12:5] 41 tn Heb “went out to go.”
[12:6] 42 sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.
[12:6] 43 tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”
[12:6] 44 tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.
[12:7] 43 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[12:7] 44 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
[12:8] 45 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[12:8] 46 tn Heb “he called in the name of the
[12:9] 47 tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”
[12:9] 48 tn Or “the South [country].”
[12:10] 49 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
[12:10] 50 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
[12:10] 51 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
[12:11] 51 tn Heb “drew near to enter.”
[12:11] 52 tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.
[12:11] 53 tn Heb “a woman beautiful of appearance are you.”
[12:12] 53 tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.
[12:13] 56 sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.
[12:13] 57 tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.
[12:13] 58 tn Heb “and my life will live.”
[12:15] 57 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
[12:15] 58 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
[12:15] 59 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
[12:16] 59 sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.
[12:16] 60 tn Heb “and there was to him.”
[12:17] 61 tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the
[12:18] 63 tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).
[12:19] 65 tn The preterite with vav (ו) consecutive here expresses consequence.
[12:19] 66 tn Heb “to me for a wife.”
[12:19] 67 tn Heb “Look, your wife!”
[12:19] 68 tn Heb “take and go.”
[12:20] 67 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[13:1] 69 tn Or “the South [country]” (also in v. 3).
[13:1] 70 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:2] 72 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 73 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 74 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 75 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 76 tn Heb “where his tent had been.”
[13:4] 75 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 76 tn Heb “he called in the name of the
[13:5] 78 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 79 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
[13:6] 80 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
[13:6] 81 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 81 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
[13:7] 82 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 83 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
[13:8] 83 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
[13:9] 85 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 87 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
[13:10] 88 tn Or “plain”; Heb “circle.”
[13:10] 89 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 90 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
[13:10] 91 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
[13:10] 92 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
[13:11] 89 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 90 tn Heb “a man from upon his brother.”
[13:12] 91 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[13:13] 93 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
[13:13] 94 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 95 tn Heb “wicked and sinners against the
[13:14] 95 tn Heb “and the
[13:14] 96 tn Heb “lift up your eyes and see.”
[13:15] 97 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 99 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 101 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 102 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
[13:17] 103 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
[13:18] 103 tn Heb “he came and lived.”
[13:18] 104 tn Or “terebinths.”
[14:1] 105 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 106 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 107 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[14:2] 108 sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.
[14:3] 109 tn Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.
[14:3] 110 tn The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.
[14:3] 111 sn The Salt Sea is the older name for the Dead Sea.
[14:4] 111 tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.
[14:4] 112 tn This is another adverbial accusative of time.
[14:4] 113 sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.
[14:5] 113 tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.
[14:6] 115 sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.
[14:7] 117 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”
[14:9] 121 tn Or “Goyim.” See the note on the word “nations” in 14:1.
[14:9] 122 tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.
[14:10] 123 tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”
[14:10] 124 tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).
[14:10] 125 tn Heb “the rest.”
[14:10] 126 sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.
[14:11] 125 tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.
[14:12] 127 tn Heb “Lot the son of his brother.”
[14:12] 129 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[14:12] 130 tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.
[14:13] 129 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
[14:13] 130 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).
[14:13] 131 tn Or “terebinths.”
[14:13] 132 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
[14:13] 133 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.
[14:13] 134 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
[14:14] 131 tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).
[14:14] 132 tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.
[14:14] 133 tn The words “the invaders” have been supplied in the translation for clarification.
[14:14] 134 sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.
[14:15] 133 tn The Hebrew text simply has “night” as an adverbial accusative.
[14:15] 134 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:15] 135 tn Heb “he divided himself…he and his servants.”
[14:15] 136 tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.
[14:16] 135 tn The word “stolen” is supplied in the translation for clarification.
[14:16] 136 tn The phrase “the rest of “ has been supplied in the translation for clarification.
[14:17] 137 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 138 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 139 sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.
[14:18] 139 sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the
[14:18] 140 tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.
[14:19] 141 tn The preposition לְ (lamed) introduces the agent after the passive participle.
[14:19] 142 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”
[14:19] 143 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
[14:20] 143 tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.
[14:20] 144 sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.
[14:20] 145 tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.
[14:22] 145 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”
[14:22] 146 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.
[14:23] 147 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the
[14:23] 148 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.
[14:24] 149 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.
[14:24] 150 tn Heb “except only what the young men have eaten.”
[15:1] 151 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.
[15:1] 152 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).
[15:2] 153 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
[15:2] 154 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
[15:2] 155 tn Heb “I am going.”
[15:2] 156 tn Heb “the son of the acquisition of my house.”
[15:2] 157 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
[15:2] 158 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.
[15:3] 155 tn Heb “And Abram said.”
[15:3] 156 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
[15:3] 157 tn Heb “is inheriting me.”
[15:4] 157 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.
[15:4] 158 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
[15:4] 159 tn Heb “inherit you.”
[15:4] 160 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
[15:4] 161 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
[15:4] 162 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
[15:4] 163 tn Heb “will inherit you.”
[15:5] 159 tn Heb “he”; the referent (the
[15:6] 161 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.
[15:6] 162 tn Heb “and he”; the referent (the
[15:6] 163 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.
[15:6] 164 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).
[15:7] 163 tn Heb “And he said.”
[15:7] 164 sn I am the
[15:7] 165 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
[15:8] 165 tn Here the vav carries adversative force and is translated “but.”
[15:8] 166 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:8] 167 tn See note on the phrase “sovereign
[15:9] 167 tn Heb “He”; the referent (the
[15:10] 169 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 170 tn Heb “in the middle.”
[15:10] 171 tn Heb “to meet its neighbor.”
[15:12] 171 tn Heb “a deep sleep fell on Abram.”
[15:12] 172 tn Heb “and look, terror, a great darkness was falling on him.”
[15:13] 173 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.
[15:13] 174 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.
[15:13] 175 tn Heb “in a land not theirs.”
[15:13] 176 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.
[15:14] 175 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.
[15:15] 177 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
[15:15] 178 sn You will go to your ancestors. This is a euphemistic expression for death.
[15:15] 179 tn Heb “in a good old age.”
[15:16] 179 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.
[15:16] 180 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
[15:16] 181 tn Heb “is not yet complete.”
[15:17] 181 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).
[15:17] 182 tn Heb “these pieces.”
[15:18] 183 tn Heb “cut a covenant.”
[15:18] 184 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”).
[15:18] 185 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 185 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 187 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
[16:1] 189 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 190 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.
[16:1] 191 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 192 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.)
[16:2] 191 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 192 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] 193 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 194 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:3] 193 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.
[16:3] 194 tn Heb “the Egyptian, her female servant.”
[16:3] 195 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.
[16:4] 195 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 196 tn Or “she conceived” (also in v. 5)
[16:4] 197 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.
[16:5] 197 tn Heb “my wrong is because of you.”
[16:5] 198 tn Heb “I placed my female servant in your bosom.”
[16:5] 200 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.
[16:5] 201 tn Heb “me and you.”
[16:6] 199 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 200 tn Heb “in your hand.”
[16:6] 201 tn Heb “what is good in your eyes.”
[16:6] 202 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 203 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 204 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 201 tn Heb “the messenger of the
[16:7] 202 tn Heb “And the angel of the
[16:8] 203 tn Heb “from the presence of.”
[16:9] 205 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.
[16:10] 207 tn Heb “The
[16:10] 208 tn Heb “cannot be numbered because of abundance.”
[16:11] 209 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 210 tn The active participle refers here to something that is about to happen.
[16:11] 211 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.”
[16:11] 212 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:12] 211 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.
[16:12] 212 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.
[16:12] 213 tn Heb “And the hand of everyone will be against him.”
[16:12] 214 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).
[16:13] 213 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”).
[16:13] 214 tn Heb “after one who sees me.”
[16:14] 215 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 216 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.
[16:14] 217 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 217 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:16] 219 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 220 tn Heb “the son of eighty-six years.”
[16:16] 221 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.
[17:1] 221 tn Heb “the son of ninety-nine years.”
[17:1] 222 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.
[17:1] 223 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
[17:1] 224 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.”
[17:1] 225 tn Or “in my presence.”
[17:1] 226 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
[17:2] 223 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 224 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 225 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.
[17:3] 226 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[17:4] 228 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 229 tn Heb “will your name be called.”
[17:5] 230 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.
[17:5] 231 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 231 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 232 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 233 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 233 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).
[17:7] 234 tn Or “as an eternal.”
[17:7] 235 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 235 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.
[17:8] 236 tn Or “as an eternal.”
[17:9] 237 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
[17:9] 238 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.
[17:10] 239 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 240 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.
[17:12] 243 tn Heb “the son of eight days.”
[17:13] 245 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 246 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.
[17:13] 247 tn Or “an eternal.”
[17:14] 247 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 248 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] 249 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.
[17:15] 249 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 250 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.
[17:16] 251 tn Heb “she will become nations.”
[17:17] 253 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.
[17:17] 254 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 255 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 256 tn Heb “to the son of a hundred years.”
[17:17] 257 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).
[17:17] 258 tn Heb “the daughter of ninety years.”
[17:18] 255 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 256 tn Or “live with your blessing.”
[17:19] 257 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).
[17:19] 258 tn Or “as an eternal.”
[17:20] 259 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.
[17:20] 260 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 261 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.
[17:22] 261 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.
[17:23] 263 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.”
[17:23] 264 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 265 tn Heb “the son of ninety-nine years.”
[17:24] 266 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 267 tn Heb “the son of thirteen years.”
[18:1] 269 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 270 tn Or “terebinths.”
[18:1] 271 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 272 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 271 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 272 tn Heb “lifted up his eyes.”
[18:2] 273 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.
[18:2] 274 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 275 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 276 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).
[18:2] 277 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 273 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
[18:3] 274 tn Heb “do not pass by from upon your servant.”
[18:4] 275 tn The imperative after the jussive indicates purpose here.
[18:4] 276 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.
[18:5] 277 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 278 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.
[18:5] 279 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 280 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 279 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.
[18:6] 280 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.
[18:6] 281 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 281 tn Heb “the young man.”
[18:7] 282 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 283 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 284 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 285 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 285 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 287 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
[18:10] 288 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] 289 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 290 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 291 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 290 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 292 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.
[18:12] 293 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 293 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 294 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 295 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 296 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
[18:15] 297 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 299 tn Heb “And the men arose from there.”
[18:16] 300 tn Heb “toward the face of.”
[18:16] 301 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 302 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.
[18:17] 301 tn The active participle here refers to an action that is imminent.
[18:18] 303 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?”
[18:18] 304 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 305 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.
[18:19] 305 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
[18:19] 306 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”).
[18:19] 307 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 308 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 309 tn Heb “spoke to.”
[18:20] 307 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 309 tn The cohortative indicates the
[18:21] 310 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 311 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 311 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
[18:22] 313 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 313 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 316 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.
[18:27] 317 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 318 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 319 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 320 tn Heb “because of five.”
[18:29] 321 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 322 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 323 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 324 tn Heb “let it not be hot to the
[18:30] 325 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 325 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 327 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 329 tn Heb “And the
[18:33] 330 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 331 tn Heb “to his place.”
[19:1] 331 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 332 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:2] 333 tn The imperatives have the force of invitation.
[19:2] 334 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 335 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 335 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.
[19:4] 337 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.
[19:4] 338 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.
[19:5] 339 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 340 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.
[19:7] 341 tn Heb “may my brothers not act wickedly.”
[19:8] 343 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 344 tn Heb “according to what is good in your eyes.”
[19:8] 346 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.
[19:9] 345 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 346 tn Heb “to live as a resident alien.”
[19:9] 347 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.”
[19:9] 348 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.
[19:9] 349 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 350 tn Heb “and they drew near.”
[19:10] 347 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
[19:10] 348 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 349 tn Heb “to them into the house.”
[19:11] 349 tn Heb “from the least to the greatest.”
[19:11] 350 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 351 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
[19:12] 352 tn Heb “Yet who [is there] to you here?”
[19:12] 353 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 354 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 355 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 353 tn The Hebrew participle expresses an imminent action here.
[19:13] 354 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 355 tn Heb “the
[19:14] 355 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.
[19:14] 356 tn The Hebrew active participle expresses an imminent action.
[19:14] 357 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.
[19:15] 357 tn Heb “When dawn came up.”
[19:15] 358 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.
[19:15] 359 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 359 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 360 tn Heb “in the compassion of the
[19:16] 361 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”).
[19:17] 361 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.
[19:17] 363 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.
[19:17] 364 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 363 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 365 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.
[19:19] 366 tn Heb “in your eyes.”
[19:19] 367 tn Heb “you made great your kindness.”
[19:19] 368 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 369 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 371 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 372 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 367 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.”
[19:20] 368 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 369 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 370 tn Heb “Is it not little?”
[19:20] 371 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 369 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
[19:21] 370 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 371 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”).
[19:22] 371 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 372 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).
[19:23] 373 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 374 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.
[19:24] 375 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 376 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 377 tn Heb “from the
[19:25] 377 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 378 tn Heb “and the vegetation of the ground.”
[19:26] 379 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 380 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:27] 381 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 383 tn Heb “upon the face of.”
[19:28] 384 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.
[19:28] 385 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:29] 385 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 386 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 387 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] 388 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 389 tn Heb “the overthrow when [he] overthrew.”
[19:31] 387 tn Heb “and the firstborn said.”
[19:31] 388 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.
[19:31] 389 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 389 tn Heb “drink wine.”
[19:32] 390 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
[19:32] 391 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 392 tn Heb “and we will keep alive from our father descendants.”
[19:33] 391 tn Heb “drink wine.”
[19:33] 392 tn Heb “the firstborn.”
[19:33] 393 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.
[19:33] 394 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 393 tn Heb “the firstborn.”
[19:34] 394 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 395 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 395 tn Heb “drink wine.”
[19:35] 396 tn Heb “lied down with him.”
[19:35] 397 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 397 tn Heb “the firstborn.”
[19:37] 398 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.
[19:38] 399 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.
[20:1] 401 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 402 tn Heb “and he sojourned.”
[20:3] 404 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.
[20:3] 405 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 405 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 406 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.
[20:5] 407 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 408 tn Heb “and she, even she.”
[20:5] 409 tn Heb “with the integrity of my heart.”
[20:6] 409 tn Heb “with the integrity of your heart.”
[20:6] 410 tn Heb “and I, even I, kept you.”
[20:6] 411 tn Heb “therefore.”
[20:7] 411 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 412 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 413 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 414 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 415 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 413 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 414 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 415 tn Heb “And he spoke all these things in their ears.”
[20:8] 416 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 415 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.
[20:9] 416 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 417 tn Heb “And Abimelech said to.”
[20:10] 418 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 419 tn Heb “Because I said.”
[20:11] 420 tn Heb “over the matter of.”
[20:12] 421 tn Heb “but also.”
[20:13] 423 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.”
[20:13] 424 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 425 tn Heb “took and gave.”
[20:15] 427 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 429 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).
[20:16] 430 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).
[20:16] 431 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).
[20:18] 431 tn In the Hebrew text the clause begins with “because.”
[20:18] 432 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] 433 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[21:1] 433 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
[21:1] 434 tn Heb “and the
[21:2] 435 tn Or “she conceived.”
[21:3] 437 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.
[21:4] 439 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 440 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 441 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).
[21:6] 443 tn Heb “Laughter God has made for me.”
[21:6] 444 tn The words “about this” are supplied in the translation for clarification.
[21:6] 445 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).
[21:7] 446 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 448 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.
[21:9] 450 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.
[21:10] 451 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.
[21:11] 453 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.
[21:12] 455 tn Heb “Let it not be evil in your eyes.”
[21:12] 456 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.
[21:12] 457 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 458 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.
[21:14] 457 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 458 tn Heb “bread,” although the term can be used for food in general.
[21:14] 459 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.”
[21:14] 460 tn Heb “she went and wandered.”
[21:14] 461 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.
[21:15] 459 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.
[21:16] 461 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 463 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.
[21:16] 464 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.
[21:17] 463 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
[21:17] 464 tn Heb “What to you?”
[21:17] 465 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 465 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.
[21:21] 467 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.
[21:21] 468 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 469 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 471 tn Heb “And now swear to me by God here.”
[21:23] 472 tn Heb “my offspring and my descendants.”
[21:23] 473 tn The word “land” refers by metonymy to the people in the land.
[21:23] 474 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 476 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
[21:24] 473 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.
[21:25] 475 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.
[21:25] 476 tn Heb “concerning the matter of the well of water.”
[21:25] 477 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:26] 477 tn Heb “and also.”
[21:27] 479 tn Heb “cut a covenant.”
[21:29] 481 tn Heb “What are these?”
[21:30] 483 tn Heb “that it be for me for a witness.”
[21:30] 484 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.
[21:31] 485 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
[21:31] 486 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.
[21:31] 487 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 487 tn Heb “cut a covenant.”
[21:32] 488 tn Heb “arose and returned.”
[21:32] 489 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.
[21:33] 489 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 490 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.
[21:33] 491 tn Heb “he called there in the name of the
[21:34] 491 tn Heb “many days.”
[22:1] 493 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.
[22:1] 494 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 495 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 496 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
[22:2] 497 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.
[22:2] 498 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.
[22:2] 499 tn Heb “which I will say to.”
[22:3] 497 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 498 tn Heb “he arose and he went.”
[22:4] 499 tn Heb “lifted up his eyes and saw.”
[22:5] 501 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 502 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 503 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 504 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 505 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.
[22:6] 503 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 505 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 506 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 507 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.
[22:8] 507 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[22:9] 509 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?
[22:9] 510 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.
[22:10] 511 tn Heb “in order to slaughter.”
[22:11] 513 sn Heb “the messenger of the
[22:12] 515 tn Heb “Do not extend your hand toward the boy.”
[22:12] 516 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.
[22:12] 517 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 518 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 517 tn Heb “lifted his eyes.”
[22:13] 518 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.
[22:13] 519 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 520 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 519 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.
[22:14] 520 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
[22:14] 521 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.
[22:16] 521 tn Heb “By myself I swear.”
[22:16] 522 tn Heb “the oracle of the
[22:17] 523 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 524 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] 525 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.
[22:17] 527 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”).
[22:18] 525 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] 526 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.)
[22:19] 527 tn Heb “and they arose and went together.”
[22:19] 528 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 529 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 531 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.
[22:23] 533 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
[23:1] 535 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[23:2] 537 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 538 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).
[23:3] 539 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 540 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.
[23:4] 541 tn Heb “a resident alien and a settler.”
[23:4] 542 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.
[23:4] 543 tn Or “possession.”
[23:4] 544 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 545 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.
[23:5] 543 tn Heb “answered Abraham saying to him.”
[23:6] 545 tn Heb “Hear us, my lord.”
[23:6] 546 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.
[23:6] 547 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 547 tn Heb “to the people of the land” (also in v. 12).
[23:8] 549 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).
[23:8] 550 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.
[23:8] 552 tn Heb “intercede for me with.”
[23:9] 551 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.
[23:9] 552 tn Heb “in your presence.”
[23:10] 553 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 554 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 555 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.
[23:11] 555 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.
[23:11] 556 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.
[23:11] 557 tn Heb “in the presence of the sons of my people.”
[23:13] 559 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 559 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 560 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).
[23:16] 561 tn Heb “listened to Ephron.”
[23:16] 562 tn Heb “and Abraham weighed out.”
[23:16] 563 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 565 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 566 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.
[23:17] 563 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.
[23:18] 565 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:20] 567 tn Heb “possession of a grave.”
[24:1] 570 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 571 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 572 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.
[24:3] 573 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 574 tn Heb “because you must not take.”
[24:4] 575 tn Heb “for to my country and my relatives you must go.”
[24:5] 577 tn Heb “to go after me.”
[24:5] 578 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.
[24:6] 579 tn Heb “guard yourself.”
[24:6] 580 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.
[24:7] 581 tn Or “the land of my birth.”
[24:7] 582 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 583 tn Or “his messenger.”
[24:7] 584 tn Heb “before you and you will take.”
[24:8] 583 tn Heb “ to go after you.”
[24:8] 584 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.
[24:9] 585 tn Heb “and he swore to him concerning this matter.”
[24:10] 587 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.
[24:10] 588 tn Heb “and he arose and went.”
[24:10] 589 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:11] 589 tn Heb “well of water.”
[24:11] 590 tn Heb “at the time of evening.”
[24:12] 591 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).
[24:12] 592 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 593 tn Heb “the spring of water.”
[24:14] 595 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.
[24:14] 596 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.”
[24:15] 597 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.
[24:15] 598 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.
[24:16] 599 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.
[24:17] 601 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 603 tn Heb “and she hurried and lowered.”
[24:19] 605 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 607 tn Heb “and she hurried and emptied.”
[24:21] 610 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).
[24:22] 611 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 612 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
[24:22] 613 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 613 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:24] 615 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 617 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.
[24:25] 618 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 619 tn Heb “his faithfulness and his commitment.”
[24:27] 620 tn Heb “As for me – in the way the
[24:27] 621 tn Here “house” is an adverbial accusative of termination.
[24:27] 622 tn Heb “brothers.”
[24:28] 621 tn Heb “according to.”
[24:29] 623 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 625 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.
[24:30] 626 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 627 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.
[24:31] 627 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 628 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 629 tn The disjunctive clause is circumstantial.
[24:32] 629 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 630 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).
[24:32] 631 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 632 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 631 tn Heb “and food was placed before him.”
[24:33] 632 tn Heb “my words.”
[24:33] 633 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:35] 633 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 634 tn Heb “and he.” The referent (the
[24:36] 635 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 636 tn Heb “after her old age.”
[24:36] 637 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 637 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.”
[24:39] 639 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 640 tn Heb “after me.”
[24:40] 641 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
[24:41] 643 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).
[24:42] 645 tn Heb “if you are making successful my way on which I am going.”
[24:42] 646 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 647 tn Heb “the spring of water.”
[24:43] 648 tn Heb “and it will be.”
[24:45] 649 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.
[24:45] 650 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 651 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 653 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).
[24:49] 655 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.
[24:50] 657 tn Heb “From the
[24:50] 658 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.
[24:51] 659 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 660 tn Heb “as the
[24:53] 661 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 663 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 664 tn Heb “Send me away to my master.”
[24:55] 665 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 667 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 668 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 669 tn Heb “and we will ask her mouth.”
[24:58] 671 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 673 tn Heb “and said to her.”
[24:60] 674 tn Heb “become thousands of ten thousands.”
[24:60] 675 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.
[24:61] 675 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 676 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 677 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 678 tn Heb “from the way of.”
[24:62] 679 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.
[24:62] 680 tn This disjunctive clause is explanatory.
[24:62] 681 tn Or “the South [country].”
[24:63] 679 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 680 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 681 tn Heb “at the turning of the evening.”
[24:63] 682 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 683 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
[24:64] 681 tn Heb “lifted up her eyes.”
[24:65] 683 tn Heb “and she said to.”
[24:65] 684 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 685 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.
[24:67] 685 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 686 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 687 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 688 tn Heb “after his mother.” This must refer to Sarah’s death.
[25:1] 688 tn Heb “And Abraham added and took.”
[25:3] 689 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.
[25:6] 693 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 694 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”
[25:7] 695 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.
[25:8] 697 tn Heb “old and full.”
[25:8] 698 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.
[25:9] 699 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
[25:10] 701 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 703 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).
[25:11] 704 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 705 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).
[25:13] 707 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.”
[25:16] 709 tn Or “tribal chieftains.”
[25:17] 711 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 712 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.
[25:18] 713 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 714 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 715 tn Heb “as you go.”
[25:18] 716 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 718 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.
[25:19] 715 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.
[25:20] 717 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 718 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.
[25:21] 719 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
[25:22] 721 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 722 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.
[25:22] 723 sn Asked the
[25:23] 723 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.
[25:24] 725 tn Heb “And her days were filled to give birth.”
[25:24] 726 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.
[25:25] 727 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.
[25:25] 728 tn Heb “all of him.”
[25:25] 729 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.
[25:25] 730 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.
[25:26] 729 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 730 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.
[25:26] 731 tn Heb “the son of sixty years.”
[25:27] 732 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.”
[25:28] 733 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.
[25:28] 734 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.
[25:29] 735 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).
[25:30] 737 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.
[25:30] 738 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 739 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.”
[25:32] 741 tn Heb “And what is this to me, a birthright?”
[25:33] 743 tn Heb “Swear to me today.”
[25:33] 744 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 745 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.
[25:34] 745 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.
[25:34] 746 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.
[26:1] 747 tn Heb “in addition to the first famine which was.”
[26:1] 748 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.
[26:2] 749 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.
[26:2] 750 tn Heb “say to you.”
[26:3] 751 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.
[26:3] 752 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] 753 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.
[26:3] 754 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.
[26:3] 755 tn Heb “the oath which I swore.”
[26:4] 753 tn Heb “your descendants.”
[26:4] 754 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.)
[26:5] 755 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 756 tn Heb “listened to my voice.”
[26:5] 757 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.
[26:7] 757 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 758 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.
[26:7] 759 tn Heb “kill me on account of.”
[26:8] 759 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 760 tn Heb “and it happened when the days were long to him there.”
[26:8] 761 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.
[26:9] 761 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 762 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).
[26:10] 763 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).
[26:10] 765 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
[26:11] 765 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
[26:11] 766 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 767 tn Heb “a hundredfold.”
[26:12] 768 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 769 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 770 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 771 tn Heb “and there was to him.”
[26:14] 772 tn Heb “possessions of sheep.”
[26:14] 773 tn Heb “possessions of cattle.”
[26:14] 774 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 773 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 775 tn Heb “Go away from us.”
[26:16] 776 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).
[26:17] 777 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:18] 779 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 780 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 781 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 782 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 783 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 784 tn Heb “called names to them according to the names that his father called them.”
[26:19] 781 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 783 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 784 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 785 tn Heb “and he called the name of the well.”
[26:20] 786 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.”
[26:20] 787 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 785 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 786 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 787 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.
[26:22] 787 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 788 tn Heb “and he called its name.”
[26:22] 789 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.
[26:23] 789 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 791 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 792 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 793 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.”
[26:26] 795 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.
[26:27] 795 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 797 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 798 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.
[26:28] 799 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 800 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 801 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
[26:29] 799 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 801 tn Heb “and just as we have done only good with you.”
[26:29] 802 tn Heb “and we sent you away.”
[26:29] 803 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).
[26:30] 801 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 802 tn Heb “and they ate and drank.”
[26:31] 803 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 804 tn Heb “and they went from him in peace.”
[26:32] 805 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.
[26:33] 807 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.
[26:33] 808 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.
[26:34] 809 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 810 tn Heb “the son of forty years.”
[26:34] 811 tn Heb “took as a wife.”
[26:35] 811 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
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