Discovery BoxGenesis 15:1--22:24
Context15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 1 and the one who will reward you in great abundance.” 2
15:2 But Abram said, “O sovereign Lord, 3 what will you give me since 4 I continue to be 5 childless, and my heir 6 is 7 Eliezer of Damascus?” 8 15:3 Abram added, 9 “Since 10 you have not given me a descendant, then look, one born in my house will be my heir!” 11
15:4 But look, 12 the word of the Lord came to him: “This man 13 will not be your heir, 14 but instead 15 a son 16 who comes from your own body will be 17 your heir.” 18 15:5 The Lord 19 took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
15:6 Abram believed 20 the Lord, and the Lord 21 considered his response of faith 22 as proof of genuine loyalty. 23
15:7 The Lord said 24 to him, “I am the Lord 25 who brought you out from Ur of the Chaldeans 26 to give you this land to possess.” 15:8 But 27 Abram 28 said, “O sovereign Lord, 29 by what 30 can I know that I am to possess it?”
15:9 The Lord 31 said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” 15:10 So Abram 32 took all these for him and then cut them in two 33 and placed each half opposite the other, 34 but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.
15:12 When the sun went down, Abram fell sound asleep, 35 and great terror overwhelmed him. 36 15:13 Then the Lord said to Abram, “Know for certain 37 that your descendants will be strangers 38 in a foreign country. 39 They will be enslaved and oppressed 40 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 41 Afterward they will come out with many possessions. 15:15 But as for you, 42 you will go to your ancestors 43 in peace and be buried at a good old age. 44 15:16 In the fourth generation 45 your descendants 46 will return here, for the sin of the Amorites has not yet reached its limit.” 47
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 48 passed between the animal parts. 49 15:18 That day the Lord made a covenant 50 with Abram: “To your descendants I give 51 this land, from the river of Egypt 52 to the great river, the Euphrates River – 15:19 the land 53 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 54
16:1 Now Sarai, 55 Abram’s wife, had not given birth to any children, 56 but she had an Egyptian servant 57 named Hagar. 58 16:2 So Sarai said to Abram, “Since 59 the Lord has prevented me from having children, have sexual relations with 60 my servant. Perhaps I can have a family by her.” 61 Abram did what 62 Sarai told him.
16:3 So after Abram had lived 63 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 64 to her husband to be his wife. 65 16:4 He had sexual relations with 66 Hagar, and she became pregnant. 67 Once Hagar realized she was pregnant, she despised Sarai. 68 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 69 I allowed my servant to have sexual relations with you, 70 but when she realized 71 that she was pregnant, she despised me. 72 May the Lord judge between you and me!” 73
16:6 Abram said to Sarai, “Since your 74 servant is under your authority, 75 do to her whatever you think best.” 76 Then Sarai treated Hagar 77 harshly, 78 so she ran away from Sarai. 79
16:7 The Lord’s angel 80 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 81 16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from 82 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 83 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 84 “so that they will be too numerous to count.” 85 16:11 Then the Lord’s angel said to her,
“You are now 86 pregnant
and are about to give birth 87 to a son.
You are to name him Ishmael, 88
for the Lord has heard your painful groans. 89
16:12 He will be a wild donkey 90 of a man.
He will be hostile to everyone, 91
and everyone will be hostile to him. 92
He will live away from 93 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 94 for she said, “Here I have seen one who sees me!” 95 16:14 That is why the well was called 96 Beer Lahai Roi. 97 (It is located 98 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 99 16:16 (Now 100 Abram was 86 years old 101 when Hagar gave birth to Ishmael.) 102
17:1 When Abram was 99 years old, 103 the Lord appeared to him and said, 104 “I am the sovereign God. 105 Walk 106 before me 107 and be blameless. 108 17:2 Then I will confirm my covenant 109 between me and you, and I will give you a multitude of descendants.” 110
17:3 Abram bowed down with his face to the ground, 111 and God said to him, 112 17:4 “As for me, 113 this 114 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 115 Abram. Instead, your name will be Abraham 116 because I will make you 117 the father of a multitude of nations. 17:6 I will make you 118 extremely 119 fruitful. I will make nations of you, and kings will descend from you. 120 17:7 I will confirm 121 my covenant as a perpetual 122 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 123 17:8 I will give the whole land of Canaan – the land where you are now residing 124 – to you and your descendants after you as a permanent 125 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 126 the covenantal requirement 127 I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: 128 Every male among you must be circumcised. 129 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 130 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 131 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 132 whether born in your house or bought with money. The sign of my covenant 133 will be visible in your flesh as a permanent 134 reminder. 17:14 Any uncircumcised male 135 who has not been circumcised in the flesh of his foreskin will be cut off 136 from his people – he has failed to carry out my requirement.” 137
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 138 Sarah 139 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 140 Kings of countries 141 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 142 as he said to himself, 143 “Can 144 a son be born to a man who is a hundred years old? 145 Can Sarah 146 bear a child at the age of ninety?” 147 17:18 Abraham said to God, “O that 148 Ishmael might live before you!” 149
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 150 I will confirm my covenant with him as a perpetual 151 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 152 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 153 He will become the father of twelve princes; 154 I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 155
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 156 and circumcised them 157 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 158 when he was circumcised; 159 17:25 his son Ishmael was thirteen years old 160 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
18:1 The Lord appeared to Abraham 161 by the oaks 162 of Mamre while 163 he was sitting at the entrance 164 to his tent during the hottest time of the day. 18:2 Abraham 165 looked up 166 and saw 167 three men standing across 168 from him. When he saw them 169 he ran from the entrance of the tent to meet them and bowed low 170 to the ground. 171
18:3 He said, “My lord, 172 if I have found favor in your sight, do not pass by and leave your servant. 173 18:4 Let a little water be brought so that 174 you may all 175 wash your feet and rest under the tree. 18:5 And let me get 176 a bit of food 177 so that you may refresh yourselves 178 since you have passed by your servant’s home. After that you may be on your way.” 179 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 180 three measures 181 of fine flour, knead it, and make bread.” 182 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 183 who quickly prepared it. 184 18:8 Abraham 185 then took some curds and milk, along with the calf that had been prepared, and placed the food 186 before them. They ate while 187 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 188 in the tent.” 18:10 One of them 189 said, “I will surely return 190 to you when the season comes round again, 191 and your wife Sarah will have a son!” 192 (Now Sarah was listening at the entrance to the tent, not far behind him. 193 18:11 Abraham and Sarah were old and advancing in years; 194 Sarah had long since passed menopause.) 195 18:12 So Sarah laughed to herself, thinking, 196 “After I am worn out will I have pleasure, 197 especially when my husband is old too?” 198
18:13 The Lord said to Abraham, “Why 199 did Sarah laugh and say, ‘Will I really 200 have a child when I am old?’ 18:14 Is anything impossible 201 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 202 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 203
18:16 When the men got up to leave, 204 they looked out over 205 Sodom. (Now 206 Abraham was walking with them to see them on their way.) 207 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 208 18:18 After all, Abraham 209 will surely become 210 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 211 using his name. 18:19 I have chosen him 212 so that he may command his children and his household after him to keep 213 the way of the Lord by doing 214 what is right and just. Then the Lord will give 215 to Abraham what he promised 216 him.”
18:20 So the Lord said, “The outcry against 217 Sodom and Gomorrah is so great and their sin so blatant 218 18:21 that I must go down 219 and see if they are as wicked as the outcry suggests. 220 If not, 221 I want to know.”
18:22 The two men turned 222 and headed 223 toward Sodom, but Abraham was still standing before the Lord. 224 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 225 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 226 of the whole earth do what is right?” 227
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 228 (although I am but dust and ashes), 229 18:28 what if there are five less than the fifty godly people? Will you destroy 230 the whole city because five are lacking?” 231 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 232 spoke to him again, 233 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 234 said, “May the Lord not be angry 235 so that I may speak! 236 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 237 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 238 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 239 when he had finished speaking 240 to Abraham. Then Abraham returned home. 241
19:1 The two angels came to Sodom in the evening while 242 Lot was sitting in the city’s gateway. 243 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 244 and wash your feet. Then you can be on your way early in the morning.” 245 “No,” they replied, “we’ll spend the night in the town square.” 246
19:3 But he urged 247 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 248 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 249 19:5 They shouted to Lot, 250 “Where are the men who came to you tonight? Bring them out to us so we can have sex 251 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 252 19:8 Look, I have two daughters who have never had sexual relations with 253 a man. Let me bring them out to you, and you can do to them whatever you please. 254 Only don’t do anything to these men, for they have come under the protection 255 of my roof.” 256
19:9 “Out of our way!” 257 they cried, and “This man came to live here as a foreigner, 258 and now he dares to judge us! 259 We’ll do more harm 260 to you than to them!” They kept 261 pressing in on Lot until they were close enough 262 to break down the door.
19:10 So the men inside 263 reached out 264 and pulled Lot back into the house 265 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 266 with blindness. The men outside 267 wore themselves out trying to find the door. 19:12 Then the two visitors 268 said to Lot, “Who else do you have here? 269 Do you have 270 any sons-in-law, sons, daughters, or other relatives in the city? 271 Get them out of this 272 place 19:13 because we are about to destroy 273 it. The outcry against this place 274 is so great before the Lord that he 275 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 276 He said, “Quick, get out of this place because the Lord is about to destroy 277 the city!” But his sons-in-law thought he was ridiculing them. 278
19:15 At dawn 279 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 280 or else you will be destroyed when the city is judged!” 281 19:16 When Lot 282 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 283 They led them away and placed them 284 outside the city. 19:17 When they had brought them outside, they 285 said, “Run 286 for your lives! Don’t look 287 behind you or stop anywhere in the valley! 288 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 289 19:19 Your 290 servant has found favor with you, 291 and you have shown me great 292 kindness 293 by sparing 294 my life. But I am not able to escape to the mountains because 295 this disaster will overtake 296 me and I’ll die. 297 19:20 Look, this town 298 over here is close enough to escape to, and it’s just a little one. 299 Let me go there. 300 It’s just a little place, isn’t it? 301 Then I’ll survive.” 302
19:21 “Very well,” he replied, 303 “I will grant this request too 304 and will not overthrow 305 the town you mentioned. 19:22 Run there quickly, 306 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 307
19:23 The sun had just risen 308 over the land as Lot reached Zoar. 309 19:24 Then the Lord rained down 310 sulfur and fire 311 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 312 19:25 So he overthrew those cities and all that region, 313 including all the inhabitants of the cities and the vegetation that grew 314 from the ground. 19:26 But Lot’s 315 wife looked back longingly 316 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 317 to the place where he had stood before the Lord. 19:28 He looked out toward 318 Sodom and Gomorrah and all the land of that region. 319 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 320
19:29 So when God destroyed 321 the cities of the region, 322 God honored 323 Abraham’s request. He removed Lot 324 from the midst of the destruction when he destroyed 325 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 326 to the younger, “Our father is old, and there is no man anywhere nearby 327 to have sexual relations with us, 328 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 329 so we can have sexual relations 330 with him and preserve 331 our family line through our father.” 332
19:33 So that night they made their father drunk with wine, 333 and the older daughter 334 came and had sexual relations with her father. 335 But he was not aware that she had sexual relations with him and then got up. 336 19:34 So in the morning the older daughter 337 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 338 Then you go and have sexual relations with him so we can preserve our family line through our father.” 339 19:35 So they made their father drunk 340 that night as well, and the younger one came and had sexual relations with him. 341 But he was not aware that she had sexual relations with him and then got up. 342
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 343 gave birth to a son and named him Moab. 344 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 345 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 346 region and settled between Kadesh and Shur. While he lived as a temporary resident 347 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 348 to Abimelech in a dream at night and said to him, “You are as good as dead 349 because of the woman you have taken, for she is someone else’s wife.” 350
20:4 Now Abimelech had not gone near her. He said, “Lord, 351 would you really slaughter an innocent nation? 352 20:5 Did Abraham 353 not say to me, ‘She is my sister’? And she herself said, 354 ‘He is my brother.’ I have done this with a clear conscience 355 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 356 That is why I have kept you 357 from sinning against me and why 358 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 359 he is a prophet 360 and he will pray for you; thus you will live. 361 But if you don’t give her back, 362 know that you will surely die 363 along with all who belong to you.”
20:8 Early in the morning 364 Abimelech summoned 365 all his servants. When he told them about all these things, 366 they 367 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 368 You have done things to me that should not be done!” 369 20:10 Then Abimelech asked 370 Abraham, “What prompted you to do this thing?” 371
20:11 Abraham replied, “Because I thought, 372 ‘Surely no one fears God in this place. They will kill me because of 373 my wife.’ 20:12 What’s more, 374 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 375 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 376 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 377 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 378
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 379 to your ‘brother.’ 380 This is compensation for you so that you will stand vindicated before all who are with you.” 381
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 382 had caused infertility to strike every woman 383 in the household of Abimelech because he took 384 Sarah, Abraham’s wife.
21:1 The Lord visited 385 Sarah just as he had said he would and did 386 for Sarah what he had promised. 387 21:2 So Sarah became pregnant 388 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 389 21:4 When his son Isaac was eight days old, 390 Abraham circumcised him just as God had commanded him to do. 391 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 392
21:6 Sarah said, “God has made me laugh. 393 Everyone who hears about this 394 will laugh 395 with me.” 21:7 She went on to say, 396 “Who would 397 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 398 a great feast on the day that Isaac was weaned. 399 21:9 But Sarah noticed 400 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 401 21:10 So she said to Abraham, “Banish 402 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 403 21:12 But God said to Abraham, “Do not be upset 404 about the boy or your slave wife. Do 405 all that Sarah is telling 406 you because through Isaac your descendants will be counted. 407 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 408 some food 409 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 410 and sent her away. So she went wandering 411 aimlessly through the wilderness 412 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 413 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 414 away; for she thought, 415 “I refuse to watch the child die.” 416 So she sat across from him and wept uncontrollably. 417
21:17 But God heard the boy’s voice. 418 The angel of God called to Hagar from heaven and asked her, “What is the matter, 419 Hagar? Don’t be afraid, for God has heard 420 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 421 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 422 His mother found a wife for him from the land of Egypt. 423
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 424 in all that you do. 21:23 Now swear to me right here in God’s name 425 that you will not deceive me, my children, or my descendants. 426 Show me, and the land 427 where you are staying, 428 the same loyalty 429 that I have shown you.” 430
21:24 Abraham said, “I swear to do this.” 431 21:25 But Abraham lodged a complaint 432 against Abimelech concerning a well 433 that Abimelech’s servants had seized. 434 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 435 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 436 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 437 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 438 that I dug this well.” 439 21:31 That is why he named that place 440 Beer Sheba, 441 because the two of them swore 442 an oath there.
21:32 So they made a treaty 443 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 444 to the land of the Philistines. 445 21:33 Abraham 446 planted a tamarisk tree 447 in Beer Sheba. There he worshiped the Lord, 448 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 449
22:1 Some time after these things God tested 450 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 451 replied. 22:2 God 452 said, “Take your son – your only son, whom you love, Isaac 453 – and go to the land of Moriah! 454 Offer him up there as a burnt offering 455 on one of the mountains which I will indicate to 456 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 457 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 458 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 459 the place in the distance. 22:5 So he 460 said to his servants, “You two stay 461 here with the donkey while 462 the boy and I go up there. We will worship 463 and then return to you.” 464
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 465 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 466 “My father?” “What is it, 467 my son?” he replied. “Here is the fire and the wood,” Isaac said, 468 “but where is the lamb for the burnt offering?” 22:8 “God will provide 469 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 470 and arranged the wood on it. Next he tied up 471 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 472 his son. 22:11 But the Lord’s angel 473 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 474 the angel said. 475 “Do not do anything to him, for now I know 476 that you fear 477 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 478 and saw 479 behind him 480 a ram caught in the bushes by its horns. So he 481 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 482 It is said to this day, 483 “In the mountain of the Lord provision will be made.” 484
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 485 decrees the Lord, 486 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 487 and I will greatly multiply 488 your descendants 489 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 490 of the strongholds 491 of their enemies. 22:18 Because you have obeyed me, 492 all the nations of the earth will pronounce blessings on one another 493 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 494 for Beer Sheba where Abraham stayed. 495
22:20 After these things Abraham was told, “Milcah 496 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 497 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 498 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
Genesis 22:15
Context22:15 The Lord’s angel called to Abraham a second time from heaven
Genesis 23:8
Context23:8 Then he said to them, “If you agree 499 that I may bury my dead, 500 then hear me out. 501 Ask 502 Ephron the son of Zohar
Genesis 24:13
Context24:13 Here I am, standing by the spring, 503 and the daughters of the people 504 who live in the town are coming out to draw water.
Genesis 36:25
Context36:25 These were the children 505 of Anah: Dishon and Oholibamah, the daughter of Anah.
Lamentations 1:9
Contextט (Tet)
1:9 Her menstrual flow 506 has soiled 507 her clothing; 508
she did not consider 509 the consequences of her sin. 510
Her demise 511 was astonishing, 512
and there was no one to comfort her.
She cried, “Look, 513 O Lord, on my 514 affliction
because my 515 enemy boasts!”
Zephaniah 3:1
Context3:1 The filthy, 516 stained city is as good as dead;
the city filled with oppressors is finished! 517
[15:1] 1 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
[15:1] 2 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
[15:2] 3 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
[15:2] 4 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
[15:2] 6 tn Heb “the son of the acquisition of my house.”
[15:2] 7 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
[15:2] 8 sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.
[15:3] 5 tn Heb “And Abram said.”
[15:3] 6 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
[15:3] 7 tn Heb “is inheriting me.”
[15:4] 7 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.
[15:4] 8 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
[15:4] 9 tn Heb “inherit you.”
[15:4] 10 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
[15:4] 11 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
[15:4] 12 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
[15:4] 13 tn Heb “will inherit you.”
[15:5] 9 tn Heb “he”; the referent (the
[15:6] 11 tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.
[15:6] 12 tn Heb “and he”; the referent (the
[15:6] 13 tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.
[15:6] 14 tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).
[15:7] 13 tn Heb “And he said.”
[15:7] 14 sn I am the
[15:7] 15 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[15:8] 15 tn Here the vav carries adversative force and is translated “but.”
[15:8] 16 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:8] 17 tn See note on the phrase “sovereign
[15:9] 17 tn Heb “He”; the referent (the
[15:10] 19 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 20 tn Heb “in the middle.”
[15:10] 21 tn Heb “to meet its neighbor.”
[15:12] 21 tn Heb “a deep sleep fell on Abram.”
[15:12] 22 tn Heb “and look, terror, a great darkness was falling on him.”
[15:13] 23 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.
[15:13] 24 tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.
[15:13] 25 tn Heb “in a land not theirs.”
[15:13] 26 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.
[15:14] 25 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.
[15:15] 27 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
[15:15] 28 sn You will go to your ancestors. This is a euphemistic expression for death.
[15:15] 29 tn Heb “in a good old age.”
[15:16] 29 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.
[15:16] 30 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
[15:16] 31 tn Heb “is not yet complete.”
[15:17] 31 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
[15:17] 32 tn Heb “these pieces.”
[15:18] 33 tn Heb “cut a covenant.”
[15:18] 34 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
[15:18] 35 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 35 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 37 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
[16:1] 39 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 40 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
[16:1] 41 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 42 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
[16:2] 41 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 42 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] 43 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 44 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:3] 43 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
[16:3] 44 tn Heb “the Egyptian, her female servant.”
[16:3] 45 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
[16:4] 45 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 46 tn Or “she conceived” (also in v. 5)
[16:4] 47 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.
[16:5] 47 tn Heb “my wrong is because of you.”
[16:5] 48 tn Heb “I placed my female servant in your bosom.”
[16:5] 50 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
[16:5] 51 tn Heb “me and you.”
[16:6] 49 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 50 tn Heb “in your hand.”
[16:6] 51 tn Heb “what is good in your eyes.”
[16:6] 52 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 53 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 54 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 51 tn Heb “the messenger of the
[16:7] 52 tn Heb “And the angel of the
[16:8] 53 tn Heb “from the presence of.”
[16:9] 55 tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
[16:10] 57 tn Heb “The
[16:10] 58 tn Heb “cannot be numbered because of abundance.”
[16:11] 59 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 60 tn The active participle refers here to something that is about to happen.
[16:11] 61 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
[16:11] 62 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:12] 61 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
[16:12] 62 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
[16:12] 63 tn Heb “And the hand of everyone will be against him.”
[16:12] 64 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
[16:13] 63 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 64 tn Heb “after one who sees me.”
[16:14] 65 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 66 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
[16:14] 67 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 67 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:16] 69 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 70 tn Heb “the son of eighty-six years.”
[16:16] 71 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.
[17:1] 71 tn Heb “the son of ninety-nine years.”
[17:1] 72 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 73 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 74 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 75 tn Or “in my presence.”
[17:1] 76 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:2] 73 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 74 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 75 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 76 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] 78 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 79 tn Heb “will your name be called.”
[17:5] 80 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
[17:5] 81 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 81 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 82 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 83 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 83 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 84 tn Or “as an eternal.”
[17:7] 85 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 85 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
[17:8] 86 tn Or “as an eternal.”
[17:9] 87 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
[17:9] 88 tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
[17:10] 89 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 90 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
[17:12] 93 tn Heb “the son of eight days.”
[17:13] 95 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 96 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:13] 97 tn Or “an eternal.”
[17:14] 97 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 98 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] 99 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:15] 99 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 100 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
[17:16] 101 tn Heb “she will become nations.”
[17:17] 103 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
[17:17] 104 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 105 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 106 tn Heb “to the son of a hundred years.”
[17:17] 107 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
[17:17] 108 tn Heb “the daughter of ninety years.”
[17:18] 105 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 106 tn Or “live with your blessing.”
[17:19] 107 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
[17:19] 108 tn Or “as an eternal.”
[17:20] 109 sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.
[17:20] 110 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 111 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.
[17:22] 111 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
[17:23] 113 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
[17:23] 114 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 115 tn Heb “the son of ninety-nine years.”
[17:24] 116 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 117 tn Heb “the son of thirteen years.”
[18:1] 119 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 120 tn Or “terebinths.”
[18:1] 121 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 122 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 121 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 122 tn Heb “lifted up his eyes.”
[18:2] 123 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 124 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 125 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 126 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 127 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 123 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
[18:3] 124 tn Heb “do not pass by from upon your servant.”
[18:4] 125 tn The imperative after the jussive indicates purpose here.
[18:4] 126 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
[18:5] 127 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 128 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
[18:5] 129 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 130 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 129 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
[18:6] 130 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
[18:6] 131 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 131 tn Heb “the young man.”
[18:7] 132 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 133 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 134 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] 135 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 135 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 137 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 138 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] 139 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 140 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 141 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 140 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 142 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
[18:12] 143 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 143 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 144 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 145 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 146 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
[18:15] 147 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 149 tn Heb “And the men arose from there.”
[18:16] 150 tn Heb “toward the face of.”
[18:16] 151 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 152 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
[18:17] 151 tn The active participle here refers to an action that is imminent.
[18:18] 153 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 154 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 155 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[18:19] 155 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
[18:19] 156 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
[18:19] 157 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 158 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 159 tn Heb “spoke to.”
[18:20] 157 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 159 tn The cohortative indicates the
[18:21] 160 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 161 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 161 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 163 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 163 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 166 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 167 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 168 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 169 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 170 tn Heb “because of five.”
[18:29] 171 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 172 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 173 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 174 tn Heb “let it not be hot to the
[18:30] 175 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 175 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 177 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 179 tn Heb “And the
[18:33] 180 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 181 tn Heb “to his place.”
[19:1] 181 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 182 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:2] 183 tn The imperatives have the force of invitation.
[19:2] 184 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 185 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 185 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
[19:4] 187 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
[19:4] 188 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
[19:5] 189 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 190 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
[19:7] 191 tn Heb “may my brothers not act wickedly.”
[19:8] 193 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 194 tn Heb “according to what is good in your eyes.”
[19:8] 196 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
[19:9] 195 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 196 tn Heb “to live as a resident alien.”
[19:9] 197 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
[19:9] 198 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
[19:9] 199 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 200 tn Heb “and they drew near.”
[19:10] 197 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] 198 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 199 tn Heb “to them into the house.”
[19:11] 199 tn Heb “from the least to the greatest.”
[19:11] 200 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 201 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] 202 tn Heb “Yet who [is there] to you here?”
[19:12] 203 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 204 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 205 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 203 tn The Hebrew participle expresses an imminent action here.
[19:13] 204 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 205 tn Heb “the
[19:14] 205 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
[19:14] 206 tn The Hebrew active participle expresses an imminent action.
[19:14] 207 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
[19:15] 207 tn Heb “When dawn came up.”
[19:15] 208 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
[19:15] 209 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 209 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 210 tn Heb “in the compassion of the
[19:16] 211 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
[19:17] 211 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
[19:17] 213 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
[19:17] 214 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 213 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 215 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
[19:19] 216 tn Heb “in your eyes.”
[19:19] 217 tn Heb “you made great your kindness.”
[19:19] 218 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 219 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 221 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 222 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 217 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
[19:20] 218 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 219 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 220 tn Heb “Is it not little?”
[19:20] 221 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 219 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
[19:21] 220 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 221 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
[19:22] 221 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 222 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
[19:23] 223 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 224 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
[19:24] 225 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 226 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 227 tn Heb “from the
[19:25] 227 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 228 tn Heb “and the vegetation of the ground.”
[19:26] 229 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 230 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:27] 231 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 233 tn Heb “upon the face of.”
[19:28] 234 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:28] 235 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:29] 235 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 236 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 237 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] 238 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 239 tn Heb “the overthrow when [he] overthrew.”
[19:31] 237 tn Heb “and the firstborn said.”
[19:31] 238 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
[19:31] 239 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 239 tn Heb “drink wine.”
[19:32] 240 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] 241 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 242 tn Heb “and we will keep alive from our father descendants.”
[19:33] 241 tn Heb “drink wine.”
[19:33] 242 tn Heb “the firstborn.”
[19:33] 243 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
[19:33] 244 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 243 tn Heb “the firstborn.”
[19:34] 244 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 245 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 245 tn Heb “drink wine.”
[19:35] 246 tn Heb “lied down with him.”
[19:35] 247 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 247 tn Heb “the firstborn.”
[19:37] 248 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
[19:38] 249 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
[20:1] 251 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 252 tn Heb “and he sojourned.”
[20:3] 254 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 255 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 255 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 256 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
[20:5] 257 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 258 tn Heb “and she, even she.”
[20:5] 259 tn Heb “with the integrity of my heart.”
[20:6] 259 tn Heb “with the integrity of your heart.”
[20:6] 260 tn Heb “and I, even I, kept you.”
[20:6] 261 tn Heb “therefore.”
[20:7] 261 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 262 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 263 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 264 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 265 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 263 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 264 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 265 tn Heb “And he spoke all these things in their ears.”
[20:8] 266 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 265 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 266 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 267 tn Heb “And Abimelech said to.”
[20:10] 268 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 269 tn Heb “Because I said.”
[20:11] 270 tn Heb “over the matter of.”
[20:12] 271 tn Heb “but also.”
[20:13] 273 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 274 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 275 tn Heb “took and gave.”
[20:15] 277 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 279 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 280 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
[20:16] 281 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 281 tn In the Hebrew text the clause begins with “because.”
[20:18] 282 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] 283 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[21:1] 283 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
[21:1] 284 tn Heb “and the
[21:2] 285 tn Or “she conceived.”
[21:3] 287 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
[21:4] 289 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 290 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 291 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
[21:6] 293 tn Heb “Laughter God has made for me.”
[21:6] 294 tn The words “about this” are supplied in the translation for clarification.
[21:6] 295 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
[21:7] 296 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 298 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
[21:9] 300 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
[21:10] 301 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
[21:11] 303 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
[21:12] 305 tn Heb “Let it not be evil in your eyes.”
[21:12] 306 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
[21:12] 307 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 308 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
[21:14] 307 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 308 tn Heb “bread,” although the term can be used for food in general.
[21:14] 309 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
[21:14] 310 tn Heb “she went and wandered.”
[21:14] 311 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
[21:15] 309 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
[21:16] 311 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 313 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
[21:16] 314 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
[21:17] 313 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
[21:17] 314 tn Heb “What to you?”
[21:17] 315 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 315 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
[21:21] 317 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
[21:21] 318 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 319 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 321 tn Heb “And now swear to me by God here.”
[21:23] 322 tn Heb “my offspring and my descendants.”
[21:23] 323 tn The word “land” refers by metonymy to the people in the land.
[21:23] 324 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 326 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
[21:24] 323 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
[21:25] 325 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
[21:25] 326 tn Heb “concerning the matter of the well of water.”
[21:25] 327 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:26] 327 tn Heb “and also.”
[21:27] 329 tn Heb “cut a covenant.”
[21:29] 331 tn Heb “What are these?”
[21:30] 333 tn Heb “that it be for me for a witness.”
[21:30] 334 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
[21:31] 335 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
[21:31] 336 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
[21:31] 337 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 337 tn Heb “cut a covenant.”
[21:32] 338 tn Heb “arose and returned.”
[21:32] 339 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
[21:33] 339 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 340 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
[21:33] 341 tn Heb “he called there in the name of the
[21:34] 341 tn Heb “many days.”
[22:1] 343 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 344 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 345 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 346 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
[22:2] 347 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
[22:2] 348 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
[22:2] 349 tn Heb “which I will say to.”
[22:3] 347 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 348 tn Heb “he arose and he went.”
[22:4] 349 tn Heb “lifted up his eyes and saw.”
[22:5] 351 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 352 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 353 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 354 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 355 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
[22:6] 353 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 355 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 356 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 357 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:8] 357 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[22:9] 359 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
[22:9] 360 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
[22:10] 361 tn Heb “in order to slaughter.”
[22:11] 363 sn Heb “the messenger of the
[22:12] 365 tn Heb “Do not extend your hand toward the boy.”
[22:12] 366 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 367 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 368 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 367 tn Heb “lifted his eyes.”
[22:13] 368 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
[22:13] 369 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 370 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 369 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
[22:14] 370 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] 371 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
[22:16] 371 tn Heb “By myself I swear.”
[22:16] 372 tn Heb “the oracle of the
[22:17] 373 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] 374 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] 375 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 377 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[22:18] 375 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] 376 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[22:19] 377 tn Heb “and they arose and went together.”
[22:19] 378 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 379 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 381 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
[22:23] 383 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
[23:8] 385 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] 386 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] 388 tn Heb “intercede for me with.”
[24:13] 387 tn Heb “the spring of water.”
[36:25] 389 tn Heb “sons,” but since a daughter is included in the list, the word must be translated “children.”
[1:9] 391 tn Heb “uncleanness.” The noun טֻמְאָה (tum’ah, “uncleanness”) refers in general to the state of ritual uncleanness and specifically to (1) sexual uncleanness (Num 5:19); (2) filthy mass (Ezek 24:11; 2 Chr 29:16); (3) ritual uncleanness (Lev 16:16, 19; Ezek 22:15; 24:13; 36:25, 29; 39:24; Zech 13:2); (4) menstrual uncleanness (Lev 15:25, 26, 30; 18:19; Ezek 36:17); (5) polluted meat (Judg 13:7, 14). Here, Jerusalem is personified as a woman whose menstrual uncleanness has soiled even her own clothes; this is a picture of the consequences of the sin of Jerusalem: uncleanness = her sin, and soiling her own clothes = consequences of sin. The poet may also be mixing metaphors allowing various images (of shame) to circulate in the hearer’s mind, including rape and public exposure. By not again mentioning sin directly (a topic relatively infrequent in this book), the poet lays a general acknowledgment of sin in 1:8 alongside an exceptionally vivid picture of the horrific circumstances which have come to be. It is no simplistic explanation that sin merits such inhumane treatment. Instead 1:9 insists that no matter the legal implications of being guilty, the Lord should be motivated to aid Jerusalem (and therefore her people) because her obscene reality is so revolting.
[1:9] 392 tn Heb “her uncleanness is in her skirts.”
[1:9] 393 tn Heb “her skirts.” This term is a synecdoche of specific (skirts) for general (clothing).
[1:9] 394 tn The basic meaning of זָכַר (zakhar) is “to remember, call to mind” (HALOT 270 s.v. I זכר). Although it is often used in reference to recollection of past events or consideration of present situations, it also may mean “to consider, think about” the future outcome of conduct (e.g., Isa 47:7) (BDB 270 s.v. 5). The same term is used is 7a.
[1:9] 395 tn Heb “she did not consider her end.” The noun אַחֲרִית (’akharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8 here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).
[1:9] 396 tc The MT reads וַתֵּרֶד (vattered) vav (ו) consecutive + Qal preterite 3rd person feminine singular from יָרַד (yarad, “to go down”). Symmachus καὶ κατήχθη (kai kathcqh, “and she was brought down”) and Vulgate deposita est use passive forms which might reflect וַתּוּרַד (vatturad, vav consecutive + Pual preterite 3rd person feminine singular from from יָרַד [yarad, “to go down”]). External evidence favors the MT (supported by all other ancient versions and medieval Hebrew
[1:9] 397 tn The noun פֶּלֶא (pele’) means not only “miracle, wonder” (BDB 810 s.v.) but “something unusual, astonishing” (HALOT 928 s.v.). The plural פְּלָאִים (pÿla’im, lit., “astonishments”) is an example of the plural of intensity: “very astonishing.” The noun functions as an adverbial accusative of manner; the nature of her descent shocks and astounds. Rendering פְּלָאִים וַתֵּרֶד (vattered pÿla’im) as “she has come down marvelously” (cf. BDB 810 s.v. 1 and KJV, ASV) is hardly appropriate; it is better to nuance it “in an astonishing way” (HALOT 928 s.v. 3) or simply “was astonishing.”
[1:9] 398 tn The words “she cried” do not appear in the Hebrew. They are added to indicate that personified Jerusalem is speaking.
[1:9] 399 tc The MT reads עָנְיִי (’onyi, “my affliction”) as reflected in all the ancient versions (LXX, Aramaic Targum, Latin Vulgate, Syriac Peshitta) and the medieval Hebrew
[1:9] 400 tn Heb “an enemy.” While it is understood that the enemy is Jerusalem’s, not using the pronoun in Hebrew leaves room to imply to God that the enemy is not only Jerusalem’s but also God’s.
[3:1] 393 tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.
[3:1] 394 tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.
