Discovery BoxGenesis 21:1--24:67
Context21:1 The Lord visited 1 Sarah just as he had said he would and did 2 for Sarah what he had promised. 3 21:2 So Sarah became pregnant 4 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. 5 21:4 When his son Isaac was eight days old, 6 Abraham circumcised him just as God had commanded him to do. 7 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 8
21:6 Sarah said, “God has made me laugh. 9 Everyone who hears about this 10 will laugh 11 with me.” 21:7 She went on to say, 12 “Who would 13 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 14 a great feast on the day that Isaac was weaned. 15 21:9 But Sarah noticed 16 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 17 21:10 So she said to Abraham, “Banish 18 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. 19 21:12 But God said to Abraham, “Do not be upset 20 about the boy or your slave wife. Do 21 all that Sarah is telling 22 you because through Isaac your descendants will be counted. 23 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 24 some food 25 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 26 and sent her away. So she went wandering 27 aimlessly through the wilderness 28 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 29 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 30 away; for she thought, 31 “I refuse to watch the child die.” 32 So she sat across from him and wept uncontrollably. 33
21:17 But God heard the boy’s voice. 34 The angel of God called to Hagar from heaven and asked her, “What is the matter, 35 Hagar? Don’t be afraid, for God has heard 36 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. 37 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. 38 His mother found a wife for him from the land of Egypt. 39
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 40 in all that you do. 21:23 Now swear to me right here in God’s name 41 that you will not deceive me, my children, or my descendants. 42 Show me, and the land 43 where you are staying, 44 the same loyalty 45 that I have shown you.” 46
21:24 Abraham said, “I swear to do this.” 47 21:25 But Abraham lodged a complaint 48 against Abimelech concerning a well 49 that Abimelech’s servants had seized. 50 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 51 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. 52 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 53 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 54 that I dug this well.” 55 21:31 That is why he named that place 56 Beer Sheba, 57 because the two of them swore 58 an oath there.
21:32 So they made a treaty 59 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 60 to the land of the Philistines. 61 21:33 Abraham 62 planted a tamarisk tree 63 in Beer Sheba. There he worshiped the Lord, 64 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 65
22:1 Some time after these things God tested 66 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 67 replied. 22:2 God 68 said, “Take your son – your only son, whom you love, Isaac 69 – and go to the land of Moriah! 70 Offer him up there as a burnt offering 71 on one of the mountains which I will indicate to 72 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 73 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 74 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 75 the place in the distance. 22:5 So he 76 said to his servants, “You two stay 77 here with the donkey while 78 the boy and I go up there. We will worship 79 and then return to you.” 80
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, 81 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 82 “My father?” “What is it, 83 my son?” he replied. “Here is the fire and the wood,” Isaac said, 84 “but where is the lamb for the burnt offering?” 22:8 “God will provide 85 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 86 and arranged the wood on it. Next he tied up 87 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 88 his son. 22:11 But the Lord’s angel 89 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 90 the angel said. 91 “Do not do anything to him, for now I know 92 that you fear 93 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 94 and saw 95 behind him 96 a ram caught in the bushes by its horns. So he 97 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.” 98 It is said to this day, 99 “In the mountain of the Lord provision will be made.” 100
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,’ 101 decrees the Lord, 102 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 103 and I will greatly multiply 104 your descendants 105 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 106 of the strongholds 107 of their enemies. 22:18 Because you have obeyed me, 108 all the nations of the earth will pronounce blessings on one another 109 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 110 for Beer Sheba where Abraham stayed. 111
22:20 After these things Abraham was told, “Milcah 112 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 113 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 114 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. 115 23:2 Then she 116 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 117
23:3 Then Abraham got up from mourning his dead wife 118 and said to the sons of Heth, 119 23:4 “I am a temporary settler 120 among you. Grant 121 me ownership 122 of a burial site among you so that I may 123 bury my dead.” 124
23:5 The sons of Heth answered Abraham, 125 23:6 “Listen, sir, 126 you are a mighty prince 127 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 128 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 129 the sons of Heth. 23:8 Then he said to them, “If you agree 130 that I may bury my dead, 131 then hear me out. 132 Ask 133 Ephron the son of Zohar 23:9 if he will sell 134 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 135 for the full price, 136 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 137 replied to Abraham in the hearing 138 of the sons of Heth – before all who entered the gate 139 of his city – 23:11 “No, my lord! Hear me out. I sell 140 you both the field and the cave that is in it. 141 In the presence of my people 142 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 143 to you the price 144 of the field. Take it from me so that I may 145 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 146 400 pieces of silver, 147 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 148 and weighed 149 out for him 150 the price 151 that Ephron had quoted 152 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 153
23:17 So Abraham secured 154 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. 155
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 156 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 157 and the Lord had blessed him 158 in everything. 24:2 Abraham said to his servant, the senior one 159 in his household who was in charge of everything he had, “Put your hand under my thigh 160 24:3 so that I may make you solemnly promise 161 by the Lord, the God of heaven and the God of the earth: You must not acquire 162 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 163 to find 164 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 165 to this land? Must I then 166 take your son back to the land from which you came?”
24:6 “Be careful 167 never to take my son back there!” Abraham told him. 168 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 169 promised me with a solemn oath, 170 ‘To your descendants I will give this land.’ He will send his angel 171 before you so that you may find 172 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 173 you will be free 174 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. 175
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. 176 He journeyed 177 to the region of Aram Naharaim 178 and the city of Nahor. 24:11 He made the camels kneel down by the well 179 outside the city. It was evening, 180 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. 181 Be faithful 182 to my master Abraham. 24:13 Here I am, standing by the spring, 183 and the daughters of the people 184 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.’ 185 In this way I will know that you have been faithful to my master.” 186
24:15 Before he had finished praying, there came Rebekah 187 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). 188 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 189 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 190 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 191 her jug to her hands, she gave him a drink. 24:19 When she had done so, 192 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 193 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 194 if the Lord had made his journey successful 195 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 196 and two gold bracelets weighing ten shekels 197 and gave them to her. 198 24:23 “Whose daughter are you?” he asked. 199 “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. 200 24:25 We have plenty of straw and feed,” she added, 201 “and room for you 202 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 203 for my master! The Lord has led me 204 to the house 205 of my master’s relatives!” 206
24:28 The young woman ran and told her mother’s household all about 207 these things. 24:29 (Now Rebekah had a brother named Laban.) 208 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 209 and heard his sister Rebekah say, 210 “This is what the man said to me,” he went out to meet the man. There he was, standing 211 by the camels near the spring. 24:31 Laban said to him, 212 “Come, you who are blessed by the Lord! 213 Why are you standing out here when I have prepared 214 the house and a place for the camels?”
24:32 So Abraham’s servant 215 went to the house and unloaded 216 the camels. Straw and feed were given 217 to the camels, and water was provided so that he and the men who were with him could wash their feet. 218 24:33 When food was served, 219 he said, “I will not eat until I have said what I want to say.” 220 “Tell us,” Laban said. 221
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. 222 The Lord 223 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 224 when she was old, 225 and my master 226 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 227 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 228 with me?’ 229 24:40 He answered, ‘The Lord, before whom I have walked, 230 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 231 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, 232 may events unfold as follows: 233 24:43 Here I am, standing by the spring. 234 When 235 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, 236 along came Rebekah 237 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.’ 238 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 239 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.” 240
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 241 Our wishes are of no concern. 242 24:51 Rebekah stands here before you. Take her and go so that she may become 243 the wife of your master’s son, just as the Lord has decided.” 244
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 245 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. 246
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 247 24:55 But Rebekah’s 248 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 249 has granted me success on my journey. Let me leave now so I may return 250 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 251 24:58 So they called Rebekah and asked her, “Do you want 252 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: 253
“Our sister, may you become the mother 254 of thousands of ten thousands!
May your descendants possess the strongholds 255 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 256 the man. So Abraham’s servant 257 took Rebekah and left.
24:62 Now 258 Isaac came from 259 Beer Lahai Roi, 260 for 261 he was living in the Negev. 262 24:63 He 263 went out to relax 264 in the field in the early evening. 265 Then he looked up 266 and saw that 267 there were camels approaching. 24:64 Rebekah looked up 268 and saw Isaac. She got down from her camel 24:65 and asked 269 Abraham’s servant, 270 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 271 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 272 into his mother Sarah’s tent. He took her 273 as his wife and loved her. 274 So Isaac was comforted after his mother’s death. 275
Leviticus 10:2-3
Context10:2 So fire went out from the presence of the Lord 276 and consumed them so that they died before the Lord. 10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 277 and in the presence of all the people I will be honored.’” 278 So Aaron kept silent.
Jeremiah 22:10
Context22:10 “‘Do not weep for the king who was killed.
Do not grieve for him.
But weep mournfully for the king who has gone into exile.
For he will never return to see his native land again. 279
Jeremiah 22:18
Context22:18 So 280 the Lord has this to say about Josiah’s son, King Jehoiakim of Judah:
People will not mourn for him, saying,
“This makes me sad, my brother!
This makes me sad, my sister!”
They will not mourn for him, saying,
“Poor, poor lord! Poor, poor majesty!” 281
Jeremiah 22:1
Context22:1 The Lord told me, 282 “Go down 283 to the palace of the king of Judah. Give him a message from me there. 284
Jeremiah 4:13
Context4:13 Look! The enemy is approaching like gathering clouds. 285
The roar of his chariots is like that of a whirlwind. 286
His horses move more swiftly than eagles.”
I cry out, 287 “We are doomed, 288 for we will be destroyed!”
[21:1] 1 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] 2 tn Heb “and the
[21:2] 4 tn Or “she conceived.”
[21:3] 5 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] 6 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 7 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 8 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] 9 tn Heb “Laughter God has made for me.”
[21:6] 10 tn The words “about this” are supplied in the translation for clarification.
[21:6] 11 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] 13 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 15 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] 17 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] 18 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] 19 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] 20 tn Heb “Let it not be evil in your eyes.”
[21:12] 21 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] 22 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 23 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] 24 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 25 tn Heb “bread,” although the term can be used for food in general.
[21:14] 26 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] 27 tn Heb “she went and wandered.”
[21:14] 28 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] 29 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] 30 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 32 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] 33 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] 34 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] 35 tn Heb “What to you?”
[21:17] 36 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 37 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] 38 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] 39 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 40 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 41 tn Heb “And now swear to me by God here.”
[21:23] 42 tn Heb “my offspring and my descendants.”
[21:23] 43 tn The word “land” refers by metonymy to the people in the land.
[21:23] 44 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 46 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] 47 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] 48 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] 49 tn Heb “concerning the matter of the well of water.”
[21:25] 50 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:27] 52 tn Heb “cut a covenant.”
[21:29] 53 tn Heb “What are these?”
[21:30] 54 tn Heb “that it be for me for a witness.”
[21:30] 55 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] 56 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] 57 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] 58 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 59 tn Heb “cut a covenant.”
[21:32] 60 tn Heb “arose and returned.”
[21:32] 61 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] 62 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 63 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] 64 tn Heb “he called there in the name of the
[21:34] 65 tn Heb “many days.”
[22:1] 66 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] 67 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 68 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 69 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] 70 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] 71 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] 72 tn Heb “which I will say to.”
[22:3] 73 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 74 tn Heb “he arose and he went.”
[22:4] 75 tn Heb “lifted up his eyes and saw.”
[22:5] 76 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 77 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 78 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 79 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 80 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] 81 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 82 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 83 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 84 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] 85 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[22:9] 86 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] 87 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] 88 tn Heb “in order to slaughter.”
[22:11] 89 sn Heb “the messenger of the
[22:12] 90 tn Heb “Do not extend your hand toward the boy.”
[22:12] 91 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] 92 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 93 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 94 tn Heb “lifted his eyes.”
[22:13] 95 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] 96 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 97 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 98 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] 99 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] 100 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] 101 tn Heb “By myself I swear.”
[22:16] 102 tn Heb “the oracle of the
[22:17] 103 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] 104 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] 105 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] 107 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] 108 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] 109 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] 110 tn Heb “and they arose and went together.”
[22:19] 111 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 112 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 113 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] 114 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] 115 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] 116 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 117 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] 118 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 119 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] 120 tn Heb “a resident alien and a settler.”
[23:4] 121 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] 122 tn Or “possession.”
[23:4] 123 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 124 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] 125 tn Heb “answered Abraham saying to him.”
[23:6] 126 tn Heb “Hear us, my lord.”
[23:6] 127 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] 128 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 129 tn Heb “to the people of the land” (also in v. 12).
[23:8] 130 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] 131 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] 133 tn Heb “intercede for me with.”
[23:9] 134 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] 135 tn Heb “in your presence.”
[23:10] 137 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 138 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 139 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] 140 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] 141 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] 142 tn Heb “in the presence of the sons of my people.”
[23:13] 145 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 146 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 147 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] 148 tn Heb “listened to Ephron.”
[23:16] 149 tn Heb “and Abraham weighed out.”
[23:16] 150 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 152 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 153 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] 154 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] 155 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:20] 156 tn Heb “possession of a grave.”
[24:1] 158 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 159 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 160 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] 161 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 162 tn Heb “because you must not take.”
[24:4] 163 tn Heb “for to my country and my relatives you must go.”
[24:5] 165 tn Heb “to go after me.”
[24:5] 166 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] 167 tn Heb “guard yourself.”
[24:6] 168 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] 169 tn Or “the land of my birth.”
[24:7] 170 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 171 tn Or “his messenger.”
[24:7] 172 tn Heb “before you and you will take.”
[24:8] 173 tn Heb “ to go after you.”
[24:8] 174 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] 175 tn Heb “and he swore to him concerning this matter.”
[24:10] 176 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] 177 tn Heb “and he arose and went.”
[24:10] 178 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:11] 179 tn Heb “well of water.”
[24:11] 180 tn Heb “at the time of evening.”
[24:12] 181 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] 182 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 183 tn Heb “the spring of water.”
[24:14] 185 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] 186 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] 187 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] 188 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] 189 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] 190 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 191 tn Heb “and she hurried and lowered.”
[24:19] 192 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 193 tn Heb “and she hurried and emptied.”
[24:21] 195 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] 196 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 197 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] 198 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 199 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] 200 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 201 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] 202 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 203 tn Heb “his faithfulness and his commitment.”
[24:27] 204 tn Heb “As for me – in the way the
[24:27] 205 tn Here “house” is an adverbial accusative of termination.
[24:27] 206 tn Heb “brothers.”
[24:28] 207 tn Heb “according to.”
[24:29] 208 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 209 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] 210 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 211 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] 212 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 213 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 214 tn The disjunctive clause is circumstantial.
[24:32] 215 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 216 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] 217 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 218 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 219 tn Heb “and food was placed before him.”
[24:33] 220 tn Heb “my words.”
[24:33] 221 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:35] 222 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 223 tn Heb “and he.” The referent (the
[24:36] 224 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 225 tn Heb “after her old age.”
[24:36] 226 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 227 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] 228 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 229 tn Heb “after me.”
[24:40] 230 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] 231 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] 232 tn Heb “if you are making successful my way on which I am going.”
[24:42] 233 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 234 tn Heb “the spring of water.”
[24:43] 235 tn Heb “and it will be.”
[24:45] 236 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] 237 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 238 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 239 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] 240 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] 241 tn Heb “From the
[24:50] 242 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] 243 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 244 tn Heb “as the
[24:53] 245 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 246 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 247 tn Heb “Send me away to my master.”
[24:55] 248 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 249 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 250 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 251 tn Heb “and we will ask her mouth.”
[24:58] 252 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 253 tn Heb “and said to her.”
[24:60] 254 tn Heb “become thousands of ten thousands.”
[24:60] 255 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] 256 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 257 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 258 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 259 tn Heb “from the way of.”
[24:62] 260 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] 261 tn This disjunctive clause is explanatory.
[24:62] 262 tn Or “the South [country].”
[24:63] 263 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 264 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 265 tn Heb “at the turning of the evening.”
[24:63] 266 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 267 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] 268 tn Heb “lifted up her eyes.”
[24:65] 269 tn Heb “and she said to.”
[24:65] 270 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 271 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] 272 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 273 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 274 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 275 tn Heb “after his mother.” This must refer to Sarah’s death.
[10:2] 276 tn See the note on 9:24a.
[10:3] 277 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
[10:3] 278 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
[22:10] 279 tn The word “king” is not in the original text of either the first or the third line. It is implicit in the connection and is supplied in the translation for clarity.
[22:18] 280 sn This is the regular way of introducing the announcement of judgment after an indictment of crimes. See, e.g., Isa 5:13, 14; Jer 23:2.
[22:18] 281 tn The translation follows the majority of scholars who think that the address of brother and sister are the address of the mourners to one another, lamenting their loss. Some scholars feel that all four terms are parallel and represent the relation that the king had metaphorically to his subjects; i.e., he was not only Lord and Majesty to them but like a sister or a brother. In that case something like: “How sad it is for the one who was like a brother to us! How sad it is for the one who was like a sister to us.” This makes for poor poetry and is not very likely. The lover can call his bride sister in Song of Solomon (Song 4:9, 10) but there are no documented examples of a subject ever speaking of a king in this way in Israel or the ancient Near East.
[22:1] 282 tn The word “me “ is not in the text. It is, however, implicit and is supplied in the translation for clarity.
[22:1] 283 sn The allusion here is to going down from the temple to the palace which was on a lower eminence. See 36:12 in its context.
[22:1] 284 tn Heb “And speak there this word:” The translation is intended to eliminate an awkward and lengthy sentence.
[4:13] 285 tn Heb “he is coming up like clouds.” The words “The enemy” are supplied in the translation to identify the referent and the word “gathering” is supplied to try to convey the significance of the simile, i.e., that of quantity and of an approaching storm.
[4:13] 286 tn Heb “his chariots [are] like a whirlwind.” The words “roar” and “sound” are supplied in the translation to clarify the significance of the simile.
[4:13] 287 tn The words “I cry out” are not in the text, but the words that follow are obviously not the
[4:13] 288 tn Heb “Woe to us!” The words “woe to” are common in funeral laments and at the beginning of oracles of judgment. In many contexts they carry the connotation of hopelessness or apprehensiveness of inevitable doom.
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