Genesis 24:1-67

The Wife for Isaac

24:1 Now Abraham was old, well advanced in years, ¹  and the Lord had blessed him ²  in everything. 24:2 Abraham said to his servant, the senior one ³  in his household who was in charge of everything he had, “Put your hand under my thigh ⁴  24:3 so that I may make you solemnly promise ⁵  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁶  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 ⁷  to find ⁸  a wife for my son Isaac.”

24:5 The servant asked him, “What if the woman is not willing to come back with me ⁹  to this land? Must I then ¹⁰  take your son back to the land from which you came?”

24:6 “Be careful ¹¹  never to take my son back there!” Abraham told him. ¹²  24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, ¹³  promised me with a solemn oath, ¹⁴  ‘To your descendants I will give this land.’ He will send his angel ¹⁵  before you so that you may find ¹⁶  a wife for my son from there. 24:8 But if the woman is not willing to come back with you, ¹⁷  you will be free ¹⁸  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. ¹⁹ 

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. ²⁰  He journeyed ²¹  to the region of Aram Naharaim ²²  and the city of Nahor. 24:11 He made the camels kneel down by the well ²³  outside the city. It was evening, ²⁴  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. ²⁵  Be faithful ²⁶  to my master Abraham. 24:13 Here I am, standing by the spring, ²⁷  and the daughters of the people ²⁸  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.’ ²⁹  In this way I will know that you have been faithful to my master.” ³⁰ 

24:15 Before he had finished praying, there came Rebekah ³¹  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). ³²  24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. ³³  She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant ³⁴  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 ³⁵  her jug to her hands, she gave him a drink. 24:19 When she had done so, ³⁶  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied ³⁷  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 ³⁸  if the Lord had made his journey successful ³⁹  or not.

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka ⁴⁰  and two gold bracelets weighing ten shekels ⁴¹  and gave them to her. ⁴²  24:23 “Whose daughter are you?” he asked. ⁴³  “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. ⁴⁴  24:25 We have plenty of straw and feed,” she added, ⁴⁵  “and room for you ⁴⁶  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 ⁴⁷  for my master! The Lord has led me ⁴⁸  to the house ⁴⁹  of my master’s relatives!” ⁵⁰ 

24:28 The young woman ran and told her mother’s household all about ⁵¹  these things. 24:29 (Now Rebekah had a brother named Laban.) ⁵²  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 ⁵³  and heard his sister Rebekah say, ⁵⁴  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁵⁵  by the camels near the spring. 24:31 Laban said to him, ⁵⁶  “Come, you who are blessed by the Lord! ⁵⁷  Why are you standing out here when I have prepared ⁵⁸  the house and a place for the camels?”

24:32 So Abraham’s servant ⁵⁹  went to the house and unloaded ⁶⁰  the camels. Straw and feed were given ⁶¹  to the camels, and water was provided so that he and the men who were with him could wash their feet. ⁶²  24:33 When food was served, ⁶³  he said, “I will not eat until I have said what I want to say.” ⁶⁴  “Tell us,” Laban said. ⁶⁵ 

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. ⁶⁶  The Lord ⁶⁷  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 ⁶⁸  when she was old, ⁶⁹  and my master ⁷⁰  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 ⁷¹  a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go ⁷²  with me?’ ⁷³  24:40 He answered, ‘The Lord, before whom I have walked, ⁷⁴  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 ⁷⁵  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, ⁷⁶  may events unfold as follows: ⁷⁷  24:43 Here I am, standing by the spring. ⁷⁸  When ⁷⁹  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, ⁸⁰  along came Rebekah ⁸¹  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.’ ⁸²  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 ⁸³  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.” ⁸⁴ 

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ⁸⁵  Our wishes are of no concern. ⁸⁶  24:51 Rebekah stands here before you. Take her and go so that she may become ⁸⁷  the wife of your master’s son, just as the Lord has decided.” ⁸⁸ 

24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he ⁸⁹  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. ⁹⁰ 

When they got up in the morning, he said, “Let me leave now so I can return to my master.” ⁹¹  24:55 But Rebekah’s ⁹²  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 ⁹³  has granted me success on my journey. Let me leave now so I may return ⁹⁴  to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” ⁹⁵  24:58 So they called Rebekah and asked her, “Do you want ⁹⁶  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: ⁹⁷ 

“Our sister, may you become the mother ⁹⁸  of thousands of ten thousands!

May your descendants possess the strongholds ⁹⁹  of their enemies.”

24:61 Then Rebekah and her female servants mounted the camels and rode away with ¹⁰⁰  the man. So Abraham’s servant ¹⁰¹  took Rebekah and left.

24:62 Now ¹⁰²  Isaac came from ¹⁰³  Beer Lahai Roi, ¹⁰⁴  for ¹⁰⁵  he was living in the Negev. ¹⁰⁶  24:63 He ¹⁰⁷  went out to relax ¹⁰⁸  in the field in the early evening. ¹⁰⁹  Then he looked up ¹¹⁰  and saw that ¹¹¹  there were camels approaching. 24:64 Rebekah looked up ¹¹²  and saw Isaac. She got down from her camel 24:65 and asked ¹¹³  Abraham’s servant, ¹¹⁴  “Who is that man walking in the field toward us?” “That is my master,” the servant replied. ¹¹⁵  So she took her veil and covered herself.

24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah ¹¹⁶  into his mother Sarah’s tent. He took her ¹¹⁷  as his wife and loved her. ¹¹⁸  So Isaac was comforted after his mother’s death. ¹¹⁹ 

Genesis 15:2

15:2 But Abram said, “O sovereign Lord, ¹²⁰  what will you give me since ¹²¹  I continue to be ¹²²  childless, and my heir ¹²³  is ¹²⁴  Eliezer of Damascus?” ¹²⁵ 

Psalms 110:2-3

110:2 The Lord ¹²⁶  extends ¹²⁷  your dominion ¹²⁸  from Zion.

Rule in the midst of your enemies!

110:3 Your people willingly follow you ¹²⁹  when you go into battle. ¹³⁰ 

On the holy hills ¹³¹  at sunrise ¹³²  the dew of your youth ¹³³  belongs to you. ¹³⁴ 

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ¹³⁵ 

Romans 1:2

1:2 This gospel ¹³⁶  he promised beforehand through his prophets in the holy scriptures,

Colossians 1:4

1:4 since ¹³⁷  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:1

Salutation

1:1 From Paul, ¹³⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:5

1:5 Your faith and love have arisen ¹³⁹  from the hope laid up ¹⁴⁰  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁴¹ 

Hebrews 4:12

4:12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

[24:1]  ¹ tn Heb “days.”

[24:1]  ² tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[24:2]  ³ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ⁴ 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]  ⁵ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁶ tn Heb “because you must not take.”

[24:4]  ⁷ tn Heb “for to my country and my relatives you must go.”

[24:4]  ⁸ tn Heb “and take.”

[24:5]  ⁹ tn Heb “to go after me.”

[24:5]  ¹⁰ 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]  ¹¹ tn Heb “guard yourself.”

[24:6]  ¹² 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]  ¹³ tn Or “the land of my birth.”

[24:7]  ¹⁴ tn Heb “and who spoke to me and who swore to me, saying.”

[24:7]  ¹⁵ tn Or “his messenger.”

[24:7]  ¹⁶ tn Heb “before you and you will take.”

[24:8]  ¹⁷ tn Heb “ to go after you.”

[24:8]  ¹⁸ 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]  ¹⁹ tn Heb “and he swore to him concerning this matter.”

[24:10]  ²⁰ 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]  ²¹ tn Heb “and he arose and went.”

[24:10]  ²² tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:11]  ²³ tn Heb “well of water.”

[24:11]  ²⁴ tn Heb “at the time of evening.”

[24:12]  ²⁵ 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]  ²⁶ tn Heb “act in loyal love with” or “show kindness to.”

[24:13]  ²⁷ tn Heb “the spring of water.”

[24:13]  ²⁸ tn Heb “the men.”

[24:14]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.

[24:18]  ³⁵ tn Heb “and she hurried and lowered.”

[24:19]  ³⁶ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[24:20]  ³⁷ tn Heb “and she hurried and emptied.”

[24:21]  ³⁸ tn Heb “to know.”

[24:21]  ³⁹ 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]  ⁴⁰ sn A beka weighed about 5-6 grams (0.2 ounce).

[24:22]  ⁴¹ 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]  ⁴² tn The words “and gave them to her” are not in the Hebrew text, but are implied.

[24:23]  ⁴³ 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]  ⁴⁴ tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.

[24:25]  ⁴⁵ 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]  ⁴⁶ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[24:27]  ⁴⁷ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁴⁸ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁴⁹ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁵⁰ tn Heb “brothers.”

[24:28]  ⁵¹ tn Heb “according to.”

[24:29]  ⁵² tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.

[24:30]  ⁵³ 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]  ⁵⁴ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁵⁵ 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]  ⁵⁶ tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ⁵⁷ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ⁵⁸ tn The disjunctive clause is circumstantial.

[24:32]  ⁵⁹ tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ⁶⁰ 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]  ⁶¹ tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ⁶² tn Heb “and water to wash his feet and the feet of the men who were with him.”

[24:33]  ⁶³ tn Heb “and food was placed before him.”

[24:33]  ⁶⁴ tn Heb “my words.”

[24:33]  ⁶⁵ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:35]  ⁶⁶ tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

[24:35]  ⁶⁷ tn Heb “and he.” The referent (the Lord) has been specified in the translation for clarity.

[24:36]  ⁶⁸ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ⁶⁹ tn Heb “after her old age.”

[24:36]  ⁷⁰ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[24:38]  ⁷¹ 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]  ⁷² tn The imperfect is used here in a modal sense to indicate desire.

[24:39]  ⁷³ tn Heb “after me.”

[24:40]  ⁷⁴ 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 Lord or it may have a more positive moral connotation (“serve faithfully”).

[24:41]  ⁷⁵ 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]  ⁷⁶ tn Heb “if you are making successful my way on which I am going.”

[24:42]  ⁷⁷ tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[24:43]  ⁷⁸ tn Heb “the spring of water.”

[24:43]  ⁷⁹ tn Heb “and it will be.”

[24:45]  ⁸⁰ 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]  ⁸¹ tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[24:47]  ⁸² tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.

[24:48]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ tn Heb “From the Lord the matter has gone out.”

[24:50]  ⁸⁶ 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]  ⁸⁷ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ⁸⁸ tn Heb “as the Lord has spoken.”

[24:53]  ⁸⁹ tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:54]  ⁹⁰ tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”

[24:54]  ⁹¹ tn Heb “Send me away to my master.”

[24:55]  ⁹² tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.

[24:56]  ⁹³ tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.

[24:56]  ⁹⁴ tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[24:57]  ⁹⁵ tn Heb “and we will ask her mouth.”

[24:58]  ⁹⁶ tn The imperfect verbal form here has a modal nuance, expressing desire.

[24:60]  ⁹⁷ tn Heb “and said to her.”

[24:60]  ⁹⁸ tn Heb “become thousands of ten thousands.”

[24:60]  ⁹⁹ 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]  ¹⁰⁰ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ¹⁰¹ tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[24:62]  ¹⁰² tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.

[24:62]  ¹⁰³ tn Heb “from the way of.”

[24:62]  ¹⁰⁴ 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]  ¹⁰⁵ tn This disjunctive clause is explanatory.

[24:62]  ¹⁰⁶ tn Or “the South [country].”

[24:63]  ¹⁰⁷ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ¹⁰⁸ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ¹⁰⁹ tn Heb “at the turning of the evening.”

[24:63]  ¹¹⁰ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ¹¹¹ 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]  ¹¹² tn Heb “lifted up her eyes.”

[24:65]  ¹¹³ tn Heb “and she said to.”

[24:65]  ¹¹⁴ tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

[24:65]  ¹¹⁵ 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]  ¹¹⁶ tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ¹¹⁷ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ¹¹⁸ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ¹¹⁹ tn Heb “after his mother.” This must refer to Sarah’s death.

[15:2]  ¹²⁰ tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ¹²¹ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ¹²² tn Heb “I am going.”

[15:2]  ¹²³ tn Heb “the son of the acquisition of my house.”

[15:2]  ¹²⁴ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ¹²⁵ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[110:2]  ¹²⁶ tn Since the Lord is mentioned in the third person (note the use of the first person in v. 1), it is likely that these are the psalmist’s words to the king, not a continuation of the oracle per se.

[110:2]  ¹²⁷ tn The prefixed verbal form is understood here as descriptive-dramatic or as generalizing, though it could be taken as future.

[110:2]  ¹²⁸ tn Heb “your strong scepter,” symbolic of the king’s royal authority and dominion.

[110:3]  ¹²⁹ tn Heb “your people, free will offerings.” Perhaps the people, in their willingness to volunteer, are compared metaphorically to freewill offerings. Following the LXX, some revocalize the text and read “with you is nobility.”

[110:3]  ¹³⁰ tn Heb “in the day of your power.”

[110:3]  ¹³¹ tc Heb “in splendor of holiness.” The plural construct form הַדְרֵי (hadrey, from הָדַר, hadar, “splendor”) occurs only here; it may indicate degree or perhaps refer by metonymy to garments (see Pss 29:2 and 96:9, where the phrase הַדְרַת קֹדֶשׁ [hadrat qodesh] refers to “holy attire”). If one retains the reading of the MT, this phrase should probably be taken with the preceding line. However, because of the subsequent references to “dawn” and to “dew,” it is better to emend the text to הַרְרֵי קֹדֶשׁ (harrey qodesh, “mountains of holiness”), a reading found in many medieval Hebrew mss and in some other ancient witnesses (see Joel 2:2; Ps 133:3, as well as L. C. Allen, Psalms 101-150 [WBC], 80). The “mountains of holiness” are probably the hills surrounding Zion (see Ps 87:1; 125:2; 133:3).

[110:3]  ¹³² tn Heb “from the womb of dawn.” The Hebrew noun רֶחֶם (rekhem, “womb”) is probably used here metonymically for “birth.” The form מִשְׁחָר (mishkhar) occurs only here and should be emended to שַׁחַר (shakhar, “dawn”) with the mem (מ) being understood as dittographic (note the final mem [ם] on the preceding word). The phrase “womb [i.e., “birth”] of dawn” refers to sunrise.

[110:3]  ¹³³ sn The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.

[110:3]  ¹³⁴ tn Heb “to you [is].”

[1:16]  ¹³⁵ sn Here the Greek refers to anyone who is not Jewish.

[1:2]  ¹³⁶ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:4]  ¹³⁷ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).

[1:1]  ¹³⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:5]  ¹³⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹⁴⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁴¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.