Discovery BoxGenesis 20:1--26:35
Context20:1 Abraham journeyed from there to the Negev 1 region and settled between Kadesh and Shur. While he lived as a temporary resident 2 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 3 to Abimelech in a dream at night and said to him, “You are as good as dead 4 because of the woman you have taken, for she is someone else’s wife.” 5
20:4 Now Abimelech had not gone near her. He said, “Lord, 6 would you really slaughter an innocent nation? 7 20:5 Did Abraham 8 not say to me, ‘She is my sister’? And she herself said, 9 ‘He is my brother.’ I have done this with a clear conscience 10 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. 11 That is why I have kept you 12 from sinning against me and why 13 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 14 he is a prophet 15 and he will pray for you; thus you will live. 16 But if you don’t give her back, 17 know that you will surely die 18 along with all who belong to you.”
20:8 Early in the morning 19 Abimelech summoned 20 all his servants. When he told them about all these things, 21 they 22 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? 23 You have done things to me that should not be done!” 24 20:10 Then Abimelech asked 25 Abraham, “What prompted you to do this thing?” 26
20:11 Abraham replied, “Because I thought, 27 ‘Surely no one fears God in this place. They will kill me because of 28 my wife.’ 20:12 What’s more, 29 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 30 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 31 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 32 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.” 33
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 34 to your ‘brother.’ 35 This is compensation for you so that you will stand vindicated before all who are with you.” 36
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 37 had caused infertility to strike every woman 38 in the household of Abimelech because he took 39 Sarah, Abraham’s wife.
21:1 The Lord visited 40 Sarah just as he had said he would and did 41 for Sarah what he had promised. 42 21:2 So Sarah became pregnant 43 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. 44 21:4 When his son Isaac was eight days old, 45 Abraham circumcised him just as God had commanded him to do. 46 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 47
21:6 Sarah said, “God has made me laugh. 48 Everyone who hears about this 49 will laugh 50 with me.” 21:7 She went on to say, 51 “Who would 52 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 53 a great feast on the day that Isaac was weaned. 54 21:9 But Sarah noticed 55 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 56 21:10 So she said to Abraham, “Banish 57 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. 58 21:12 But God said to Abraham, “Do not be upset 59 about the boy or your slave wife. Do 60 all that Sarah is telling 61 you because through Isaac your descendants will be counted. 62 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 63 some food 64 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 65 and sent her away. So she went wandering 66 aimlessly through the wilderness 67 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 68 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 69 away; for she thought, 70 “I refuse to watch the child die.” 71 So she sat across from him and wept uncontrollably. 72
21:17 But God heard the boy’s voice. 73 The angel of God called to Hagar from heaven and asked her, “What is the matter, 74 Hagar? Don’t be afraid, for God has heard 75 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. 76 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. 77 His mother found a wife for him from the land of Egypt. 78
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 79 in all that you do. 21:23 Now swear to me right here in God’s name 80 that you will not deceive me, my children, or my descendants. 81 Show me, and the land 82 where you are staying, 83 the same loyalty 84 that I have shown you.” 85
21:24 Abraham said, “I swear to do this.” 86 21:25 But Abraham lodged a complaint 87 against Abimelech concerning a well 88 that Abimelech’s servants had seized. 89 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 90 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. 91 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 92 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 93 that I dug this well.” 94 21:31 That is why he named that place 95 Beer Sheba, 96 because the two of them swore 97 an oath there.
21:32 So they made a treaty 98 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 99 to the land of the Philistines. 100 21:33 Abraham 101 planted a tamarisk tree 102 in Beer Sheba. There he worshiped the Lord, 103 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 104
22:1 Some time after these things God tested 105 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 106 replied. 22:2 God 107 said, “Take your son – your only son, whom you love, Isaac 108 – and go to the land of Moriah! 109 Offer him up there as a burnt offering 110 on one of the mountains which I will indicate to 111 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 112 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 113 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 114 the place in the distance. 22:5 So he 115 said to his servants, “You two stay 116 here with the donkey while 117 the boy and I go up there. We will worship 118 and then return to you.” 119
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, 120 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 121 “My father?” “What is it, 122 my son?” he replied. “Here is the fire and the wood,” Isaac said, 123 “but where is the lamb for the burnt offering?” 22:8 “God will provide 124 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 125 and arranged the wood on it. Next he tied up 126 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 127 his son. 22:11 But the Lord’s angel 128 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 129 the angel said. 130 “Do not do anything to him, for now I know 131 that you fear 132 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 133 and saw 134 behind him 135 a ram caught in the bushes by its horns. So he 136 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.” 137 It is said to this day, 138 “In the mountain of the Lord provision will be made.” 139
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,’ 140 decrees the Lord, 141 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 142 and I will greatly multiply 143 your descendants 144 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 145 of the strongholds 146 of their enemies. 22:18 Because you have obeyed me, 147 all the nations of the earth will pronounce blessings on one another 148 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 149 for Beer Sheba where Abraham stayed. 150
22:20 After these things Abraham was told, “Milcah 151 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 152 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 153 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
23:1 Sarah lived 127 years. 154 23:2 Then she 155 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 156
23:3 Then Abraham got up from mourning his dead wife 157 and said to the sons of Heth, 158 23:4 “I am a temporary settler 159 among you. Grant 160 me ownership 161 of a burial site among you so that I may 162 bury my dead.” 163
23:5 The sons of Heth answered Abraham, 164 23:6 “Listen, sir, 165 you are a mighty prince 166 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 167 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 168 the sons of Heth. 23:8 Then he said to them, “If you agree 169 that I may bury my dead, 170 then hear me out. 171 Ask 172 Ephron the son of Zohar 23:9 if he will sell 173 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 174 for the full price, 175 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 176 replied to Abraham in the hearing 177 of the sons of Heth – before all who entered the gate 178 of his city – 23:11 “No, my lord! Hear me out. I sell 179 you both the field and the cave that is in it. 180 In the presence of my people 181 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 182 to you the price 183 of the field. Take it from me so that I may 184 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 185 400 pieces of silver, 186 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 187 and weighed 188 out for him 189 the price 190 that Ephron had quoted 191 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 192
23:17 So Abraham secured 193 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 194
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 195 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 196 and the Lord had blessed him 197 in everything. 24:2 Abraham said to his servant, the senior one 198 in his household who was in charge of everything he had, “Put your hand under my thigh 199 24:3 so that I may make you solemnly promise 200 by the Lord, the God of heaven and the God of the earth: You must not acquire 201 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 202 to find 203 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 204 to this land? Must I then 205 take your son back to the land from which you came?”
24:6 “Be careful 206 never to take my son back there!” Abraham told him. 207 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 208 promised me with a solemn oath, 209 ‘To your descendants I will give this land.’ He will send his angel 210 before you so that you may find 211 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 212 you will be free 213 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 214
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 215 He journeyed 216 to the region of Aram Naharaim 217 and the city of Nahor. 24:11 He made the camels kneel down by the well 218 outside the city. It was evening, 219 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 220 Be faithful 221 to my master Abraham. 24:13 Here I am, standing by the spring, 222 and the daughters of the people 223 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 224 In this way I will know that you have been faithful to my master.” 225
24:15 Before he had finished praying, there came Rebekah 226 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 227 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 228 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 229 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 230 her jug to her hands, she gave him a drink. 24:19 When she had done so, 231 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 232 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 233 if the Lord had made his journey successful 234 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 235 and two gold bracelets weighing ten shekels 236 and gave them to her. 237 24:23 “Whose daughter are you?” he asked. 238 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 239 24:25 We have plenty of straw and feed,” she added, 240 “and room for you 241 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 242 for my master! The Lord has led me 243 to the house 244 of my master’s relatives!” 245
24:28 The young woman ran and told her mother’s household all about 246 these things. 24:29 (Now Rebekah had a brother named Laban.) 247 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 248 and heard his sister Rebekah say, 249 “This is what the man said to me,” he went out to meet the man. There he was, standing 250 by the camels near the spring. 24:31 Laban said to him, 251 “Come, you who are blessed by the Lord! 252 Why are you standing out here when I have prepared 253 the house and a place for the camels?”
24:32 So Abraham’s servant 254 went to the house and unloaded 255 the camels. Straw and feed were given 256 to the camels, and water was provided so that he and the men who were with him could wash their feet. 257 24:33 When food was served, 258 he said, “I will not eat until I have said what I want to say.” 259 “Tell us,” Laban said. 260
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 261 The Lord 262 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 263 when she was old, 264 and my master 265 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 266 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 267 with me?’ 268 24:40 He answered, ‘The Lord, before whom I have walked, 269 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 270 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 271 may events unfold as follows: 272 24:43 Here I am, standing by the spring. 273 When 274 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 275 along came Rebekah 276 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 277 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 278 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 279
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 280 Our wishes are of no concern. 281 24:51 Rebekah stands here before you. Take her and go so that she may become 282 the wife of your master’s son, just as the Lord has decided.” 283
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 284 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 285
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 286 24:55 But Rebekah’s 287 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 288 has granted me success on my journey. Let me leave now so I may return 289 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 290 24:58 So they called Rebekah and asked her, “Do you want 291 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 292
“Our sister, may you become the mother 293 of thousands of ten thousands!
May your descendants possess the strongholds 294 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 295 the man. So Abraham’s servant 296 took Rebekah and left.
24:62 Now 297 Isaac came from 298 Beer Lahai Roi, 299 for 300 he was living in the Negev. 301 24:63 He 302 went out to relax 303 in the field in the early evening. 304 Then he looked up 305 and saw that 306 there were camels approaching. 24:64 Rebekah looked up 307 and saw Isaac. She got down from her camel 24:65 and asked 308 Abraham’s servant, 309 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 310 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 311 into his mother Sarah’s tent. He took her 312 as his wife and loved her. 313 So Isaac was comforted after his mother’s death. 314
25:1 Abraham had taken 315 another 316 wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. 317 The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 318 of Keturah.
25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines 319 and sent them off to the east, away from his son Isaac. 320
25:7 Abraham lived a total of 321 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 322 He joined his ancestors. 323 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 324 near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. 325 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 326 his son Isaac. Isaac lived near Beer Lahai Roi. 327
25:12 This is the account of Abraham’s son Ishmael, 328 whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
25:13 These are the names of Ishmael’s sons, by their names according to their records: 329 Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes 330 according to their clans.
25:17 Ishmael lived a total of 331 137 years. He breathed his last and died; then he joined his ancestors. 332 25:18 His descendants 333 settled from Havilah to Shur, which runs next 334 to Egypt all the way 335 to Asshur. 336 They settled 337 away from all their relatives. 338
25:19 This is the account of Isaac, 339 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 340 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 341
25:21 Isaac prayed to 342 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 343 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 344 So she asked the Lord, 345 25:23 and the Lord said to her,
“Two nations 346 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 347 there were 348 twins in her womb. 25:25 The first came out reddish 349 all over, 350 like a hairy 351 garment, so they named him Esau. 352 25:26 When his brother came out with 353 his hand clutching Esau’s heel, they named him Jacob. 354 Isaac was sixty years old 355 when they were born.
25:27 When the boys grew up, Esau became a skilled 356 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 357 25:28 Isaac loved Esau because he had a taste for fresh game, 358 but Rebekah loved 359 Jacob.
25:29 Now Jacob cooked some stew, 360 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 361 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 362 Edom.) 363
25:31 But Jacob replied, “First 364 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 365 25:33 But Jacob said, “Swear an oath to me now.” 366 So Esau 367 swore an oath to him and sold his birthright 368 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 369 So Esau despised his birthright. 370
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 371 in the days of Abraham. 372 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 373 settle down in the land that I will point out to you. 374 26:3 Stay 375 in this land. Then I will be with you and will bless you, 376 for I will give all these lands to you and to your descendants, 377 and I will fulfill 378 the solemn promise I made 379 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 380 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 381 26:5 All this will come to pass 382 because Abraham obeyed me 383 and kept my charge, my commandments, my statutes, and my laws.” 384 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 385 He was afraid to say, “She is my wife,” for he thought to himself, 386 “The men of this place will kill me to get 387 Rebekah because she is very beautiful.”
26:8 After Isaac 388 had been there a long time, 389 Abimelech king of the Philistines happened to look out a window and observed 390 Isaac caressing 391 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 392 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 393
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 394 One of the men 395 might easily have had sexual relations with 396 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 397 this man or his wife will surely be put to death.” 398
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 399 because the Lord blessed him. 400 26:13 The man became wealthy. 401 His influence continued to grow 402 until he became very prominent. 26:14 He had 403 so many sheep 404 and cattle 405 and such a great household of servants that the Philistines became jealous 406 of him. 26:15 So the Philistines took dirt and filled up 407 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 408 for you have become much more powerful 409 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 410 26:18 Isaac reopened 411 the wells that had been dug 412 back in the days of his father Abraham, for the Philistines had stopped them up 413 after Abraham died. Isaac 414 gave these wells 415 the same names his father had given them. 416
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 417 water there, 26:20 the herdsmen of Gerar quarreled 418 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 419 named the well 420 Esek 421 because they argued with him about it. 422 26:21 His servants 423 dug another well, but they quarreled over it too, so Isaac named it 424 Sitnah. 425 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 426 named it 427 Rehoboth, 428 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 429 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 430 the Lord. He pitched his tent there, and his servants dug a well. 431
26:26 Now Abimelech had come 432 to him from Gerar along with 433 Ahuzzah his friend 434 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 435 and sent me away from you.” 26:28 They replied, “We could plainly see 436 that the Lord is with you. So we decided there should be 437 a pact between us 438 – between us 439 and you. Allow us to make 440 a treaty with you 26:29 so that 441 you will not do us any harm, just as we have not harmed 442 you, but have always treated you well 443 before sending you away 444 in peace. Now you are blessed by the Lord.” 445
26:30 So Isaac 446 held a feast for them and they celebrated. 447 26:31 Early in the morning the men made a treaty with each other. 448 Isaac sent them off; they separated on good terms. 449
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 450 26:33 So he named it Shibah; 451 that is why the name of the city has been Beer Sheba 452 to this day.
26:34 When 453 Esau was forty years old, 454 he married 455 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 456
Genesis 46:11
Context46:11 The sons of Levi:
Gershon, Kohath, and Merari.
Exodus 6:16-25
Context6:16 Now these are the names of the sons of Levi, according to their records: 457 Gershon, Kohath, and Merari. (The length of Levi’s life was 137 years.)
6:17 The sons of Gershon, by their families, were Libni and Shimei.
6:18 The sons of Kohath were Amram, Izhar, Hebron, and Uzziel. (The length of Kohath’s life was 133 years.)
6:19 The sons of Merari were Mahli and Mushi. These were the clans of Levi, according to their records.
6:20 Amram married 458 his father’s sister Jochebed, and she bore him Aaron and Moses. (The length of Amram’s life was 137 years.)
6:21 The sons of Izhar were Korah, Nepheg, and Zikri.
6:22 The sons of Uzziel were Mishael, Elzaphan, and Sithri.
6:23 Aaron married Elisheba, the daughter of Amminadab and sister of Nahshon, and she bore him Nadab and Abihu, Eleazar and Ithamar.
6:24 The sons of Korah were Assir, Elkanah, and Abiasaph. These were the Korahite clans.
6:25 Now Eleazar son of Aaron married one of the daughters of Putiel and she bore him Phinehas.
These are the heads of the fathers’ households 459 of Levi according to their clans.
Numbers 3:27
Context3:27 From Kohath came the family of the Amramites, the family of the Izharites, the family of the Hebronites, and the family of the Uzzielites; these were the families of the Kohathites. 460
Numbers 3:1
Context3:1 461 Now these are the records 462 of Aaron and Moses when 463 the Lord spoke with Moses on Mount Sinai.
Numbers 6:18-19
Context6:18 “‘Then the Nazirite must shave his consecrated head 464 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 465 where the peace offering is burning. 466 6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; 467
Numbers 6:1
Context6:1 468 Then the Lord spoke to Moses:
Numbers 6:1
Context
[20:1] 1 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 2 tn Heb “and he sojourned.”
[20:3] 4 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] 5 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 6 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 7 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] 8 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 9 tn Heb “and she, even she.”
[20:5] 10 tn Heb “with the integrity of my heart.”
[20:6] 11 tn Heb “with the integrity of your heart.”
[20:6] 12 tn Heb “and I, even I, kept you.”
[20:7] 14 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 15 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 16 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 17 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 18 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 19 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 20 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 21 tn Heb “And he spoke all these things in their ears.”
[20:8] 22 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 23 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] 24 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 25 tn Heb “And Abimelech said to.”
[20:10] 26 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 27 tn Heb “Because I said.”
[20:11] 28 tn Heb “over the matter of.”
[20:13] 30 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] 31 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 32 tn Heb “took and gave.”
[20:15] 33 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 34 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] 35 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] 36 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] 37 tn In the Hebrew text the clause begins with “because.”
[20:18] 38 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] 39 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[21:1] 40 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] 41 tn Heb “and the
[21:2] 43 tn Or “she conceived.”
[21:3] 44 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] 45 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 46 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 47 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] 48 tn Heb “Laughter God has made for me.”
[21:6] 49 tn The words “about this” are supplied in the translation for clarification.
[21:6] 50 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] 52 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 54 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] 56 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] 57 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] 58 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] 59 tn Heb “Let it not be evil in your eyes.”
[21:12] 60 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] 61 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 62 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] 63 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 64 tn Heb “bread,” although the term can be used for food in general.
[21:14] 65 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] 66 tn Heb “she went and wandered.”
[21:14] 67 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] 68 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] 69 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 71 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] 72 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] 73 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] 74 tn Heb “What to you?”
[21:17] 75 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 76 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] 77 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] 78 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 79 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 80 tn Heb “And now swear to me by God here.”
[21:23] 81 tn Heb “my offspring and my descendants.”
[21:23] 82 tn The word “land” refers by metonymy to the people in the land.
[21:23] 83 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 85 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] 86 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] 87 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] 88 tn Heb “concerning the matter of the well of water.”
[21:25] 89 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:27] 91 tn Heb “cut a covenant.”
[21:29] 92 tn Heb “What are these?”
[21:30] 93 tn Heb “that it be for me for a witness.”
[21:30] 94 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] 95 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] 96 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] 97 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 98 tn Heb “cut a covenant.”
[21:32] 99 tn Heb “arose and returned.”
[21:32] 100 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] 101 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 102 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] 103 tn Heb “he called there in the name of the
[21:34] 104 tn Heb “many days.”
[22:1] 105 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] 106 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 107 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 108 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] 109 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] 110 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] 111 tn Heb “which I will say to.”
[22:3] 112 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 113 tn Heb “he arose and he went.”
[22:4] 114 tn Heb “lifted up his eyes and saw.”
[22:5] 115 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 116 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 117 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 118 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 119 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] 120 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 121 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 122 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 123 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] 124 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[22:9] 125 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] 126 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] 127 tn Heb “in order to slaughter.”
[22:11] 128 sn Heb “the messenger of the
[22:12] 129 tn Heb “Do not extend your hand toward the boy.”
[22:12] 130 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] 131 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 132 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 133 tn Heb “lifted his eyes.”
[22:13] 134 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] 135 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 136 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 137 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] 138 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] 139 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] 140 tn Heb “By myself I swear.”
[22:16] 141 tn Heb “the oracle of the
[22:17] 142 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] 143 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] 144 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] 146 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] 147 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] 148 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] 149 tn Heb “and they arose and went together.”
[22:19] 150 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 151 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 152 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] 153 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
[23:1] 154 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[23:2] 155 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 156 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
[23:3] 157 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 158 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[23:4] 159 tn Heb “a resident alien and a settler.”
[23:4] 160 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
[23:4] 161 tn Or “possession.”
[23:4] 162 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 163 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:5] 164 tn Heb “answered Abraham saying to him.”
[23:6] 165 tn Heb “Hear us, my lord.”
[23:6] 166 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
[23:6] 167 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 168 tn Heb “to the people of the land” (also in v. 12).
[23:8] 169 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] 170 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] 172 tn Heb “intercede for me with.”
[23:9] 173 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
[23:9] 174 tn Heb “in your presence.”
[23:10] 176 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 177 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 178 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
[23:11] 179 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
[23:11] 180 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
[23:11] 181 tn Heb “in the presence of the sons of my people.”
[23:13] 184 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 185 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 186 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
[23:16] 187 tn Heb “listened to Ephron.”
[23:16] 188 tn Heb “and Abraham weighed out.”
[23:16] 189 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 191 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 192 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
[23:17] 193 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
[23:18] 194 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:20] 195 tn Heb “possession of a grave.”
[24:1] 197 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 198 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 199 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
[24:3] 200 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 201 tn Heb “because you must not take.”
[24:4] 202 tn Heb “for to my country and my relatives you must go.”
[24:5] 204 tn Heb “to go after me.”
[24:5] 205 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
[24:6] 206 tn Heb “guard yourself.”
[24:6] 207 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
[24:7] 208 tn Or “the land of my birth.”
[24:7] 209 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 210 tn Or “his messenger.”
[24:7] 211 tn Heb “before you and you will take.”
[24:8] 212 tn Heb “ to go after you.”
[24:8] 213 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
[24:9] 214 tn Heb “and he swore to him concerning this matter.”
[24:10] 215 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
[24:10] 216 tn Heb “and he arose and went.”
[24:10] 217 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:11] 218 tn Heb “well of water.”
[24:11] 219 tn Heb “at the time of evening.”
[24:12] 220 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
[24:12] 221 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 222 tn Heb “the spring of water.”
[24:14] 224 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
[24:14] 225 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
[24:15] 226 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
[24:15] 227 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
[24:16] 228 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
[24:17] 229 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 230 tn Heb “and she hurried and lowered.”
[24:19] 231 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 232 tn Heb “and she hurried and emptied.”
[24:21] 234 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
[24:22] 235 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 236 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
[24:22] 237 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 238 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:24] 239 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 240 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:25] 241 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 242 tn Heb “his faithfulness and his commitment.”
[24:27] 243 tn Heb “As for me – in the way the
[24:27] 244 tn Here “house” is an adverbial accusative of termination.
[24:27] 245 tn Heb “brothers.”
[24:28] 246 tn Heb “according to.”
[24:29] 247 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 248 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
[24:30] 249 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 250 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
[24:31] 251 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 252 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 253 tn The disjunctive clause is circumstantial.
[24:32] 254 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 255 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
[24:32] 256 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 257 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 258 tn Heb “and food was placed before him.”
[24:33] 259 tn Heb “my words.”
[24:33] 260 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:35] 261 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 262 tn Heb “and he.” The referent (the
[24:36] 263 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 264 tn Heb “after her old age.”
[24:36] 265 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 266 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
[24:39] 267 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 268 tn Heb “after me.”
[24:40] 269 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
[24:41] 270 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
[24:42] 271 tn Heb “if you are making successful my way on which I am going.”
[24:42] 272 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 273 tn Heb “the spring of water.”
[24:43] 274 tn Heb “and it will be.”
[24:45] 275 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
[24:45] 276 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 277 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 278 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
[24:49] 279 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
[24:50] 280 tn Heb “From the
[24:50] 281 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
[24:51] 282 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 283 tn Heb “as the
[24:53] 284 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 285 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 286 tn Heb “Send me away to my master.”
[24:55] 287 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 288 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 289 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 290 tn Heb “and we will ask her mouth.”
[24:58] 291 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 292 tn Heb “and said to her.”
[24:60] 293 tn Heb “become thousands of ten thousands.”
[24:60] 294 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
[24:61] 295 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 296 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 297 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 298 tn Heb “from the way of.”
[24:62] 299 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
[24:62] 300 tn This disjunctive clause is explanatory.
[24:62] 301 tn Or “the South [country].”
[24:63] 302 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 303 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 304 tn Heb “at the turning of the evening.”
[24:63] 305 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 306 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
[24:64] 307 tn Heb “lifted up her eyes.”
[24:65] 308 tn Heb “and she said to.”
[24:65] 309 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 310 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[24:67] 311 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 312 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 313 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 314 tn Heb “after his mother.” This must refer to Sarah’s death.
[25:1] 316 tn Heb “And Abraham added and took.”
[25:3] 317 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.
[25:6] 319 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 320 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”
[25:7] 321 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.
[25:8] 322 tn Heb “old and full.”
[25:8] 323 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[25:9] 324 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
[25:10] 325 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 326 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
[25:11] 327 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 328 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).
[25:13] 329 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”
[25:16] 330 tn Or “tribal chieftains.”
[25:17] 331 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 332 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[25:18] 333 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 334 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 335 tn Heb “as you go.”
[25:18] 336 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 338 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
[25:19] 339 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.
[25:20] 340 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 341 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.
[25:21] 342 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
[25:22] 343 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 344 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
[25:22] 345 sn Asked the
[25:23] 346 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
[25:24] 347 tn Heb “And her days were filled to give birth.”
[25:24] 348 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
[25:25] 349 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
[25:25] 350 tn Heb “all of him.”
[25:25] 351 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
[25:25] 352 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
[25:26] 353 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 354 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
[25:26] 355 tn Heb “the son of sixty years.”
[25:27] 357 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
[25:28] 358 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.
[25:28] 359 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.
[25:29] 360 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[25:30] 361 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
[25:30] 362 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 363 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
[25:32] 365 tn Heb “And what is this to me, a birthright?”
[25:33] 366 tn Heb “Swear to me today.”
[25:33] 367 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 368 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
[25:34] 369 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.
[25:34] 370 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.
[26:1] 371 tn Heb “in addition to the first famine which was.”
[26:1] 372 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
[26:2] 373 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
[26:2] 374 tn Heb “say to you.”
[26:3] 375 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
[26:3] 376 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] 377 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[26:3] 378 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
[26:3] 379 tn Heb “the oath which I swore.”
[26:4] 380 tn Heb “your descendants.”
[26:4] 381 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[26:5] 382 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 383 tn Heb “listened to my voice.”
[26:5] 384 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
[26:7] 385 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 386 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
[26:7] 387 tn Heb “kill me on account of.”
[26:8] 388 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 389 tn Heb “and it happened when the days were long to him there.”
[26:8] 390 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
[26:9] 392 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 393 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
[26:10] 394 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
[26:10] 396 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
[26:11] 397 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
[26:11] 398 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 399 tn Heb “a hundredfold.”
[26:12] 400 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 401 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 402 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 403 tn Heb “and there was to him.”
[26:14] 404 tn Heb “possessions of sheep.”
[26:14] 405 tn Heb “possessions of cattle.”
[26:14] 406 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 407 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 408 tn Heb “Go away from us.”
[26:16] 409 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
[26:17] 410 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:18] 411 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 412 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 413 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 414 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 415 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 416 tn Heb “called names to them according to the names that his father called them.”
[26:19] 417 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 418 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 419 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 420 tn Heb “and he called the name of the well.”
[26:20] 421 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
[26:20] 422 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 423 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 424 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 425 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
[26:22] 426 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 427 tn Heb “and he called its name.”
[26:22] 428 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
[26:23] 429 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 430 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 431 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 432 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
[26:26] 434 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
[26:27] 435 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 436 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 437 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
[26:28] 438 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 439 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 440 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
[26:29] 441 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 443 tn Heb “and just as we have done only good with you.”
[26:29] 444 tn Heb “and we sent you away.”
[26:29] 445 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
[26:30] 446 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 447 tn Heb “and they ate and drank.”
[26:31] 448 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 449 tn Heb “and they went from him in peace.”
[26:32] 450 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[26:33] 451 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
[26:33] 452 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
[26:34] 453 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 454 tn Heb “the son of forty years.”
[26:34] 455 tn Heb “took as a wife.”
[26:35] 456 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[6:16] 457 tn Or “generations.”
[6:20] 458 tn Heb “took for a wife” (also in vv. 23, 25).
[6:25] 459 tn Heb “heads of the fathers” is taken as an abbreviation for the description of “households” in v. 14.
[3:27] 460 sn Both Moses and Aaron came from this line (6:16-20). During the Hebrew monarchy this branch of the line of Levi was exemplary in music (1 Chr 6:33-48). They were also helpful to Hezekiah in his reforms (1 Chr 29:12-14).
[3:1] 461 sn For significant literature for this chapter, see M. Aberbach and L. Smolar, “Aaron, Jeroboam, and their Golden Calves,” JBL 86 (1967): 129-40; G. Brin, “The First-born in Israel in the Biblical Period” (Ph.D. diss., University of Tel Aviv, 1971); S. H. Hooke, “Theory and Practice of Substitution,” VT 2 (1952): 2-17; and J. Morgenstern, “A Chapter in the History of the High Priesthood,” AJSL 55 (1938): 1-24.
[3:1] 462 tn The construction is וְאֵלֶּה תּוֹלְדֹת (vÿ’elleh tolÿdot), which was traditionally translated “now these are the generations,” much as it was translated throughout the book of Genesis. The noun can refer to records, stories, genealogies, names, and accounts of people. Here it is the recorded genealogical list with assigned posts included. Like Genesis, it is a heading of a section, and not a colophon as some have suggested. It is here similar to Exodus: “these are the names of.” R. K. Harrison, Numbers (WEC), 62, insists that it is a colophon and should end chapter 2, but if that is followed in the Pentateuch, it creates difficulty throughout the narratives. See the discussion by A. P. Ross, Creation and Blessing, 69-74.
[3:1] 463 tn The expression in the Hebrew text (“in the day of”) is idiomatic for “when.”
[6:18] 464 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).
[6:18] 465 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
[6:18] 466 tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
[6:19] 467 tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.
[6:1] 468 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
[6:1] 469 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
