Discovery BoxGenesis 13:1--19:38
Context13:1 So Abram went up from Egypt into the Negev. 1 He took his wife and all his possessions with him, as well as Lot. 2 13:2 (Now Abram was very wealthy 3 in livestock, silver, and gold.) 4
13:3 And he journeyed from place to place 5 from the Negev as far as Bethel. 6 He returned 7 to the place where he had pitched his tent 8 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 9 and there Abram worshiped the Lord. 10
13:5 Now Lot, who was traveling 11 with Abram, also had 12 flocks, herds, and tents. 13:6 But the land could 13 not support them while they were living side by side. 14 Because their possessions were so great, they were not able to live 15 alongside one another. 13:7 So there were quarrels 16 between Abram’s herdsmen and Lot’s herdsmen. 17 (Now the Canaanites and the Perizzites were living in the land at that time.) 18
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. 19 13:9 Is not the whole land before you? Separate yourself now from me. If you go 20 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 21 the whole region 22 of the Jordan. He noticed 23 that all of it was well-watered (before the Lord obliterated 24 Sodom and Gomorrah) 25 like the garden of the Lord, like the land of Egypt, 26 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 27 toward the east.
So the relatives separated from each other. 28 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 29 and pitched his tents next to Sodom. 13:13 (Now 30 the people 31 of Sodom were extremely wicked rebels against the Lord.) 32
13:14 After Lot had departed, the Lord said to Abram, 33 “Look 34 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 35 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. 36 13:17 Get up and 37 walk throughout 38 the land, 39 for I will give it to you.”
13:18 So Abram moved his tents and went to live 40 by the oaks 41 of Mamre in Hebron, and he built an altar to the Lord there.
14:1 At that time 42 Amraphel king of Shinar, 43 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 44 14:2 went to war 45 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). 46 14:3 These last five kings 47 joined forces 48 in the Valley of Siddim (that is, the Salt Sea). 49 14:4 For twelve years 50 they had served Kedorlaomer, but in the thirteenth year 51 they rebelled. 52 14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated 53 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. 54 14:7 Then they attacked En Mishpat (that is, Kadesh) again, 55 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 56 14:9 Kedorlaomer king of Elam, Tidal king of nations, 57 Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against 58 five. 14:10 Now the Valley of Siddim was full of tar pits. 59 When the kings of Sodom and Gomorrah fled, they fell into them, 60 but some survivors 61 fled to the hills. 62 14:11 The four victorious kings 63 took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew 64 Lot and his possessions when 65 they left, for Lot 66 was living in Sodom. 67
14:13 A fugitive 68 came and told Abram the Hebrew. 69 Now Abram was living by the oaks 70 of Mamre the Amorite, the brother 71 of Eshcol and Aner. (All these were allied by treaty 72 with Abram.) 73 14:14 When Abram heard that his nephew 74 had been taken captive, he mobilized 75 his 318 trained men who had been born in his household, and he pursued the invaders 76 as far as Dan. 77 14:15 Then, during the night, 78 Abram 79 divided his forces 80 against them and defeated them. He chased them as far as Hobah, which is north 81 of Damascus. 14:16 He retrieved all the stolen property. 82 He also brought back his nephew Lot and his possessions, as well as the women and the rest of 83 the people.
14:17 After Abram 84 returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram 85 in the Valley of Shaveh (known as the King’s Valley). 86 14:18 Melchizedek king of Salem 87 brought out bread and wine. (Now he was the priest of the Most High God.) 88 14:19 He blessed Abram, saying,
“Blessed be Abram by 89 the Most High God,
Creator 90 of heaven and earth. 91
14:20 Worthy of praise is 92 the Most High God,
who delivered 93 your enemies into your hand.”
Abram gave Melchizedek 94 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 95 to the Lord, the Most High God, Creator of heaven and earth, and vow 96 14:23 that I will take nothing 97 belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I 98 who made Abram rich.’ 14:24 I will take nothing 99 except compensation for what the young men have eaten. 100 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 101 and the one who will reward you in great abundance.” 102
15:2 But Abram said, “O sovereign Lord, 103 what will you give me since 104 I continue to be 105 childless, and my heir 106 is 107 Eliezer of Damascus?” 108 15:3 Abram added, 109 “Since 110 you have not given me a descendant, then look, one born in my house will be my heir!” 111
15:4 But look, 112 the word of the Lord came to him: “This man 113 will not be your heir, 114 but instead 115 a son 116 who comes from your own body will be 117 your heir.” 118 15:5 The Lord 119 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 120 the Lord, and the Lord 121 considered his response of faith 122 as proof of genuine loyalty. 123
15:7 The Lord said 124 to him, “I am the Lord 125 who brought you out from Ur of the Chaldeans 126 to give you this land to possess.” 15:8 But 127 Abram 128 said, “O sovereign Lord, 129 by what 130 can I know that I am to possess it?”
15:9 The Lord 131 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 132 took all these for him and then cut them in two 133 and placed each half opposite the other, 134 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, 135 and great terror overwhelmed him. 136 15:13 Then the Lord said to Abram, “Know for certain 137 that your descendants will be strangers 138 in a foreign country. 139 They will be enslaved and oppressed 140 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 141 Afterward they will come out with many possessions. 15:15 But as for you, 142 you will go to your ancestors 143 in peace and be buried at a good old age. 144 15:16 In the fourth generation 145 your descendants 146 will return here, for the sin of the Amorites has not yet reached its limit.” 147
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 148 passed between the animal parts. 149 15:18 That day the Lord made a covenant 150 with Abram: “To your descendants I give 151 this land, from the river of Egypt 152 to the great river, the Euphrates River – 15:19 the land 153 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 154
16:1 Now Sarai, 155 Abram’s wife, had not given birth to any children, 156 but she had an Egyptian servant 157 named Hagar. 158 16:2 So Sarai said to Abram, “Since 159 the Lord has prevented me from having children, have sexual relations with 160 my servant. Perhaps I can have a family by her.” 161 Abram did what 162 Sarai told him.
16:3 So after Abram had lived 163 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 164 to her husband to be his wife. 165 16:4 He had sexual relations with 166 Hagar, and she became pregnant. 167 Once Hagar realized she was pregnant, she despised Sarai. 168 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 169 I allowed my servant to have sexual relations with you, 170 but when she realized 171 that she was pregnant, she despised me. 172 May the Lord judge between you and me!” 173
16:6 Abram said to Sarai, “Since your 174 servant is under your authority, 175 do to her whatever you think best.” 176 Then Sarai treated Hagar 177 harshly, 178 so she ran away from Sarai. 179
16:7 The Lord’s angel 180 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 181 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 182 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 183 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 184 “so that they will be too numerous to count.” 185 16:11 Then the Lord’s angel said to her,
“You are now 186 pregnant
and are about to give birth 187 to a son.
You are to name him Ishmael, 188
for the Lord has heard your painful groans. 189
16:12 He will be a wild donkey 190 of a man.
He will be hostile to everyone, 191
and everyone will be hostile to him. 192
He will live away from 193 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 194 for she said, “Here I have seen one who sees me!” 195 16:14 That is why the well was called 196 Beer Lahai Roi. 197 (It is located 198 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 199 16:16 (Now 200 Abram was 86 years old 201 when Hagar gave birth to Ishmael.) 202
17:1 When Abram was 99 years old, 203 the Lord appeared to him and said, 204 “I am the sovereign God. 205 Walk 206 before me 207 and be blameless. 208 17:2 Then I will confirm my covenant 209 between me and you, and I will give you a multitude of descendants.” 210
17:3 Abram bowed down with his face to the ground, 211 and God said to him, 212 17:4 “As for me, 213 this 214 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 215 Abram. Instead, your name will be Abraham 216 because I will make you 217 the father of a multitude of nations. 17:6 I will make you 218 extremely 219 fruitful. I will make nations of you, and kings will descend from you. 220 17:7 I will confirm 221 my covenant as a perpetual 222 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. 223 17:8 I will give the whole land of Canaan – the land where you are now residing 224 – to you and your descendants after you as a permanent 225 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 226 the covenantal requirement 227 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: 228 Every male among you must be circumcised. 229 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 230 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 231 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, 232 whether born in your house or bought with money. The sign of my covenant 233 will be visible in your flesh as a permanent 234 reminder. 17:14 Any uncircumcised male 235 who has not been circumcised in the flesh of his foreskin will be cut off 236 from his people – he has failed to carry out my requirement.” 237
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 238 Sarah 239 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. 240 Kings of countries 241 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 242 as he said to himself, 243 “Can 244 a son be born to a man who is a hundred years old? 245 Can Sarah 246 bear a child at the age of ninety?” 247 17:18 Abraham said to God, “O that 248 Ishmael might live before you!” 249
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 250 I will confirm my covenant with him as a perpetual 251 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 252 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 253 He will become the father of twelve princes; 254 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. 255
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 256 and circumcised them 257 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 258 when he was circumcised; 259 17:25 his son Ishmael was thirteen years old 260 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 261 by the oaks 262 of Mamre while 263 he was sitting at the entrance 264 to his tent during the hottest time of the day. 18:2 Abraham 265 looked up 266 and saw 267 three men standing across 268 from him. When he saw them 269 he ran from the entrance of the tent to meet them and bowed low 270 to the ground. 271
18:3 He said, “My lord, 272 if I have found favor in your sight, do not pass by and leave your servant. 273 18:4 Let a little water be brought so that 274 you may all 275 wash your feet and rest under the tree. 18:5 And let me get 276 a bit of food 277 so that you may refresh yourselves 278 since you have passed by your servant’s home. After that you may be on your way.” 279 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 280 three measures 281 of fine flour, knead it, and make bread.” 282 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 283 who quickly prepared it. 284 18:8 Abraham 285 then took some curds and milk, along with the calf that had been prepared, and placed the food 286 before them. They ate while 287 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 288 in the tent.” 18:10 One of them 289 said, “I will surely return 290 to you when the season comes round again, 291 and your wife Sarah will have a son!” 292 (Now Sarah was listening at the entrance to the tent, not far behind him. 293 18:11 Abraham and Sarah were old and advancing in years; 294 Sarah had long since passed menopause.) 295 18:12 So Sarah laughed to herself, thinking, 296 “After I am worn out will I have pleasure, 297 especially when my husband is old too?” 298
18:13 The Lord said to Abraham, “Why 299 did Sarah laugh and say, ‘Will I really 300 have a child when I am old?’ 18:14 Is anything impossible 301 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 302 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 303
18:16 When the men got up to leave, 304 they looked out over 305 Sodom. (Now 306 Abraham was walking with them to see them on their way.) 307 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 308 18:18 After all, Abraham 309 will surely become 310 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 311 using his name. 18:19 I have chosen him 312 so that he may command his children and his household after him to keep 313 the way of the Lord by doing 314 what is right and just. Then the Lord will give 315 to Abraham what he promised 316 him.”
18:20 So the Lord said, “The outcry against 317 Sodom and Gomorrah is so great and their sin so blatant 318 18:21 that I must go down 319 and see if they are as wicked as the outcry suggests. 320 If not, 321 I want to know.”
18:22 The two men turned 322 and headed 323 toward Sodom, but Abraham was still standing before the Lord. 324 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 325 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 326 of the whole earth do what is right?” 327
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 328 (although I am but dust and ashes), 329 18:28 what if there are five less than the fifty godly people? Will you destroy 330 the whole city because five are lacking?” 331 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 332 spoke to him again, 333 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 334 said, “May the Lord not be angry 335 so that I may speak! 336 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 337 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 338 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 339 when he had finished speaking 340 to Abraham. Then Abraham returned home. 341
19:1 The two angels came to Sodom in the evening while 342 Lot was sitting in the city’s gateway. 343 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 344 and wash your feet. Then you can be on your way early in the morning.” 345 “No,” they replied, “we’ll spend the night in the town square.” 346
19:3 But he urged 347 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, 348 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 349 19:5 They shouted to Lot, 350 “Where are the men who came to you tonight? Bring them out to us so we can have sex 351 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! 352 19:8 Look, I have two daughters who have never had sexual relations with 353 a man. Let me bring them out to you, and you can do to them whatever you please. 354 Only don’t do anything to these men, for they have come under the protection 355 of my roof.” 356
19:9 “Out of our way!” 357 they cried, and “This man came to live here as a foreigner, 358 and now he dares to judge us! 359 We’ll do more harm 360 to you than to them!” They kept 361 pressing in on Lot until they were close enough 362 to break down the door.
19:10 So the men inside 363 reached out 364 and pulled Lot back into the house 365 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, 366 with blindness. The men outside 367 wore themselves out trying to find the door. 19:12 Then the two visitors 368 said to Lot, “Who else do you have here? 369 Do you have 370 any sons-in-law, sons, daughters, or other relatives in the city? 371 Get them out of this 372 place 19:13 because we are about to destroy 373 it. The outcry against this place 374 is so great before the Lord that he 375 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. 376 He said, “Quick, get out of this place because the Lord is about to destroy 377 the city!” But his sons-in-law thought he was ridiculing them. 378
19:15 At dawn 379 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 380 or else you will be destroyed when the city is judged!” 381 19:16 When Lot 382 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 383 They led them away and placed them 384 outside the city. 19:17 When they had brought them outside, they 385 said, “Run 386 for your lives! Don’t look 387 behind you or stop anywhere in the valley! 388 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 389 19:19 Your 390 servant has found favor with you, 391 and you have shown me great 392 kindness 393 by sparing 394 my life. But I am not able to escape to the mountains because 395 this disaster will overtake 396 me and I’ll die. 397 19:20 Look, this town 398 over here is close enough to escape to, and it’s just a little one. 399 Let me go there. 400 It’s just a little place, isn’t it? 401 Then I’ll survive.” 402
19:21 “Very well,” he replied, 403 “I will grant this request too 404 and will not overthrow 405 the town you mentioned. 19:22 Run there quickly, 406 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 407
19:23 The sun had just risen 408 over the land as Lot reached Zoar. 409 19:24 Then the Lord rained down 410 sulfur and fire 411 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 412 19:25 So he overthrew those cities and all that region, 413 including all the inhabitants of the cities and the vegetation that grew 414 from the ground. 19:26 But Lot’s 415 wife looked back longingly 416 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 417 to the place where he had stood before the Lord. 19:28 He looked out toward 418 Sodom and Gomorrah and all the land of that region. 419 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 420
19:29 So when God destroyed 421 the cities of the region, 422 God honored 423 Abraham’s request. He removed Lot 424 from the midst of the destruction when he destroyed 425 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 426 to the younger, “Our father is old, and there is no man anywhere nearby 427 to have sexual relations with us, 428 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 429 so we can have sexual relations 430 with him and preserve 431 our family line through our father.” 432
19:33 So that night they made their father drunk with wine, 433 and the older daughter 434 came and had sexual relations with her father. 435 But he was not aware that she had sexual relations with him and then got up. 436 19:34 So in the morning the older daughter 437 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 438 Then you go and have sexual relations with him so we can preserve our family line through our father.” 439 19:35 So they made their father drunk 440 that night as well, and the younger one came and had sexual relations with him. 441 But he was not aware that she had sexual relations with him and then got up. 442
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 443 gave birth to a son and named him Moab. 444 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. 445 He is the ancestor of the Ammonites of today.
Acts 26:8
Context26:8 Why do you people 446 think 447 it is unbelievable 448 that 449 God raises the dead?
Acts 26:2
Context26:2 “Regarding all the things I have been accused of by the Jews, King Agrippa, 450 I consider myself fortunate that I am about to make my defense before you today,
Acts 2:17
Context2:17 ‘And in the last days 451 it will be,’ God says,
‘that I will pour out my Spirit on all people, 452
and your sons and your daughters will prophesy,
and your young men will see visions,
and your old men will dream dreams.
[13:1] 1 tn Or “the South [country]” (also in v. 3).
[13:1] 2 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] 4 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 5 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 6 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 7 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 8 tn Heb “where his tent had been.”
[13:4] 9 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 10 tn Heb “he called in the name of the
[13:5] 12 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 13 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] 14 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] 15 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 16 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] 17 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 18 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] 19 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] 20 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 21 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] 22 tn Or “plain”; Heb “circle.”
[13:10] 23 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 24 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] 25 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] 26 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] 27 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 28 tn Heb “a man from upon his brother.”
[13:12] 29 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] 30 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] 31 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 32 tn Heb “wicked and sinners against the
[13:14] 33 tn Heb “and the
[13:14] 34 tn Heb “lift up your eyes and see.”
[13:15] 35 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 36 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 37 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 38 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] 39 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] 40 tn Heb “he came and lived.”
[13:18] 41 tn Or “terebinths.”
[14:1] 42 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 43 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 44 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] 46 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] 47 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] 48 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] 49 sn The Salt Sea is the older name for the Dead Sea.
[14:4] 50 tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.
[14:4] 51 tn This is another adverbial accusative of time.
[14:4] 52 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] 53 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] 54 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] 55 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] 57 tn Or “Goyim.” See the note on the word “nations” in 14:1.
[14:9] 58 tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.
[14:10] 59 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] 60 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] 62 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] 63 tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.
[14:12] 64 tn Heb “Lot the son of his brother.”
[14:12] 66 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[14:12] 67 tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.
[14:13] 68 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] 69 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] 70 tn Or “terebinths.”
[14:13] 71 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
[14:13] 72 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] 73 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] 74 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] 75 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] 76 tn The words “the invaders” have been supplied in the translation for clarification.
[14:14] 77 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] 78 tn The Hebrew text simply has “night” as an adverbial accusative.
[14:15] 79 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:15] 80 tn Heb “he divided himself…he and his servants.”
[14:15] 81 tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.
[14:16] 82 tn The word “stolen” is supplied in the translation for clarification.
[14:16] 83 tn The phrase “the rest of “ has been supplied in the translation for clarification.
[14:17] 84 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 85 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 86 sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.
[14:18] 87 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] 88 tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.
[14:19] 89 tn The preposition לְ (lamed) introduces the agent after the passive participle.
[14:19] 90 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] 91 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
[14:20] 92 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] 93 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] 94 tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.
[14:22] 95 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] 96 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.
[14:23] 97 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the
[14:23] 98 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.
[14:24] 99 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.
[14:24] 100 tn Heb “except only what the young men have eaten.”
[15:1] 101 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] 102 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] 103 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
[15:2] 104 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
[15:2] 105 tn Heb “I am going.”
[15:2] 106 tn Heb “the son of the acquisition of my house.”
[15:2] 107 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
[15:2] 108 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] 109 tn Heb “And Abram said.”
[15:3] 110 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
[15:3] 111 tn Heb “is inheriting me.”
[15:4] 112 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] 113 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
[15:4] 114 tn Heb “inherit you.”
[15:4] 115 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
[15:4] 116 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] 117 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
[15:4] 118 tn Heb “will inherit you.”
[15:5] 119 tn Heb “he”; the referent (the
[15:6] 120 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] 121 tn Heb “and he”; the referent (the
[15:6] 122 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] 123 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] 124 tn Heb “And he said.”
[15:7] 125 sn I am the
[15:7] 126 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] 127 tn Here the vav carries adversative force and is translated “but.”
[15:8] 128 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:8] 129 tn See note on the phrase “sovereign
[15:9] 131 tn Heb “He”; the referent (the
[15:10] 132 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 133 tn Heb “in the middle.”
[15:10] 134 tn Heb “to meet its neighbor.”
[15:12] 135 tn Heb “a deep sleep fell on Abram.”
[15:12] 136 tn Heb “and look, terror, a great darkness was falling on him.”
[15:13] 137 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] 138 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] 139 tn Heb “in a land not theirs.”
[15:13] 140 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] 141 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] 142 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
[15:15] 143 sn You will go to your ancestors. This is a euphemistic expression for death.
[15:15] 144 tn Heb “in a good old age.”
[15:16] 145 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] 146 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
[15:16] 147 tn Heb “is not yet complete.”
[15:17] 148 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] 149 tn Heb “these pieces.”
[15:18] 150 tn Heb “cut a covenant.”
[15:18] 151 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] 152 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 153 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 154 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] 155 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 156 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] 157 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] 158 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] 159 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 160 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] 161 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 162 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:3] 163 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] 164 tn Heb “the Egyptian, her female servant.”
[16:3] 165 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] 166 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 167 tn Or “she conceived” (also in v. 5)
[16:4] 168 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] 169 tn Heb “my wrong is because of you.”
[16:5] 170 tn Heb “I placed my female servant in your bosom.”
[16:5] 172 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] 173 tn Heb “me and you.”
[16:6] 174 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 175 tn Heb “in your hand.”
[16:6] 176 tn Heb “what is good in your eyes.”
[16:6] 177 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 178 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 179 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 180 tn Heb “the messenger of the
[16:7] 181 tn Heb “And the angel of the
[16:8] 182 tn Heb “from the presence of.”
[16:9] 183 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] 184 tn Heb “The
[16:10] 185 tn Heb “cannot be numbered because of abundance.”
[16:11] 186 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 187 tn The active participle refers here to something that is about to happen.
[16:11] 188 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] 189 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:12] 190 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] 191 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] 192 tn Heb “And the hand of everyone will be against him.”
[16:12] 193 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] 194 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] 195 tn Heb “after one who sees me.”
[16:14] 196 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 197 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] 198 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 199 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:16] 200 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 201 tn Heb “the son of eighty-six years.”
[16:16] 202 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] 203 tn Heb “the son of ninety-nine years.”
[17:1] 204 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] 205 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] 206 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] 207 tn Or “in my presence.”
[17:1] 208 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] 209 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 210 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 211 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] 212 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] 214 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 215 tn Heb “will your name be called.”
[17:5] 216 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] 217 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 218 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 219 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 220 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 221 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] 222 tn Or “as an eternal.”
[17:7] 223 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 224 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] 225 tn Or “as an eternal.”
[17:9] 226 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] 227 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] 228 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 229 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] 231 tn Heb “the son of eight days.”
[17:13] 232 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 233 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] 234 tn Or “an eternal.”
[17:14] 235 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 236 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] 237 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] 238 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 239 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] 240 tn Heb “she will become nations.”
[17:17] 242 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] 243 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 244 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 245 tn Heb “to the son of a hundred years.”
[17:17] 246 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] 247 tn Heb “the daughter of ninety years.”
[17:18] 248 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 249 tn Or “live with your blessing.”
[17:19] 250 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] 251 tn Or “as an eternal.”
[17:20] 252 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] 253 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 254 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] 255 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] 256 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] 257 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 258 tn Heb “the son of ninety-nine years.”
[17:24] 259 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 260 tn Heb “the son of thirteen years.”
[18:1] 261 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 262 tn Or “terebinths.”
[18:1] 263 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 264 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 265 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 266 tn Heb “lifted up his eyes.”
[18:2] 267 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] 268 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] 269 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 270 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] 271 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 272 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] 273 tn Heb “do not pass by from upon your servant.”
[18:4] 274 tn The imperative after the jussive indicates purpose here.
[18:4] 275 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] 276 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 277 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] 278 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 279 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] 280 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] 281 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] 282 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 283 tn Heb “the young man.”
[18:7] 284 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] 285 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 286 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] 287 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 288 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 289 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] 290 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] 291 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 292 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 293 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 295 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 297 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] 298 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 299 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 300 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 301 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 302 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] 303 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 304 tn Heb “And the men arose from there.”
[18:16] 305 tn Heb “toward the face of.”
[18:16] 306 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 307 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] 308 tn The active participle here refers to an action that is imminent.
[18:18] 309 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] 310 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 311 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] 312 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] 313 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] 314 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 315 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 316 tn Heb “spoke to.”
[18:20] 317 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] 319 tn The cohortative indicates the
[18:21] 320 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 321 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 322 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] 324 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 325 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 327 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] 328 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 329 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 330 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 331 tn Heb “because of five.”
[18:29] 332 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 333 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 334 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 335 tn Heb “let it not be hot to the
[18:30] 336 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 337 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 338 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 339 tn Heb “And the
[18:33] 340 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 341 tn Heb “to his place.”
[19:1] 342 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 343 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] 344 tn The imperatives have the force of invitation.
[19:2] 345 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 346 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 347 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] 348 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] 349 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] 350 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 351 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] 352 tn Heb “may my brothers not act wickedly.”
[19:8] 353 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 354 tn Heb “according to what is good in your eyes.”
[19:8] 356 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] 357 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 358 tn Heb “to live as a resident alien.”
[19:9] 359 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] 360 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] 361 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 362 tn Heb “and they drew near.”
[19:10] 363 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] 364 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 365 tn Heb “to them into the house.”
[19:11] 366 tn Heb “from the least to the greatest.”
[19:11] 367 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 368 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] 369 tn Heb “Yet who [is there] to you here?”
[19:12] 370 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 371 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 372 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 373 tn The Hebrew participle expresses an imminent action here.
[19:13] 374 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 375 tn Heb “the
[19:14] 376 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] 377 tn The Hebrew active participle expresses an imminent action.
[19:14] 378 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] 379 tn Heb “When dawn came up.”
[19:15] 380 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] 381 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 382 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 383 tn Heb “in the compassion of the
[19:16] 384 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] 385 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] 387 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] 388 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 389 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 390 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] 391 tn Heb “in your eyes.”
[19:19] 392 tn Heb “you made great your kindness.”
[19:19] 393 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] 394 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 396 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] 397 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 398 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] 399 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 400 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 401 tn Heb “Is it not little?”
[19:20] 402 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 403 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] 404 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 405 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] 406 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 407 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] 408 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 409 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] 410 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 411 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 412 tn Heb “from the
[19:25] 413 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 414 tn Heb “and the vegetation of the ground.”
[19:26] 415 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 416 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:27] 417 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 418 tn Heb “upon the face of.”
[19:28] 419 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] 420 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:29] 421 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 422 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 423 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] 424 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 425 tn Heb “the overthrow when [he] overthrew.”
[19:31] 426 tn Heb “and the firstborn said.”
[19:31] 427 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] 428 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 429 tn Heb “drink wine.”
[19:32] 430 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] 431 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 432 tn Heb “and we will keep alive from our father descendants.”
[19:33] 433 tn Heb “drink wine.”
[19:33] 434 tn Heb “the firstborn.”
[19:33] 435 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] 436 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 437 tn Heb “the firstborn.”
[19:34] 438 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 439 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 440 tn Heb “drink wine.”
[19:35] 441 tn Heb “lied down with him.”
[19:35] 442 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 443 tn Heb “the firstborn.”
[19:37] 444 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] 445 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.
[26:8] 446 tn The word “people” is not in the Greek text, but has been supplied to indicate that the second person pronoun (“you”) is plural (others in addition to King Agrippa are being addressed).
[26:8] 447 tn BDAG 568 s.v. κρίνω 3 states, “τί ἄπιστον κρίνεται παρ᾿ ὑμῖν; why do you think it is incredible? Ac 26:8.” The passive construction (“why is it thought unbelievable…”) has been converted to an active one to simplify the translation.
[26:8] 448 tn Or “incredible.” BDAG 103 s.v. ἄπιστος 1 states, “unbelievable, incredible…τί ἄπιστον κρίνεται παρ᾿ ὑμῖν…; why does it seem incredible to you? Ac 26:8.”
[26:8] 449 tn Grk “if.” The first-class conditional construction, which assumes reality for the sake of argument, has been translated as indirect discourse.
[26:2] 450 sn See the note on King Agrippa in 25:13.
[2:17] 451 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
