Discovery BoxGenesis 24:1--26:35
Context24:1 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
25:1 Abraham had taken 120 another 121 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. 122 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 123 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 124 and sent them off to the east, away from his son Isaac. 125
25:7 Abraham lived a total of 126 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 127 He joined his ancestors. 128 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 129 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. 130 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 131 his son Isaac. Isaac lived near Beer Lahai Roi. 132
25:12 This is the account of Abraham’s son Ishmael, 133 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: 134 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 135 according to their clans.
25:17 Ishmael lived a total of 136 137 years. He breathed his last and died; then he joined his ancestors. 137 25:18 His descendants 138 settled from Havilah to Shur, which runs next 139 to Egypt all the way 140 to Asshur. 141 They settled 142 away from all their relatives. 143
25:19 This is the account of Isaac, 144 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 145 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 146
25:21 Isaac prayed to 147 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 148 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 149 So she asked the Lord, 150 25:23 and the Lord said to her,
“Two nations 151 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, 152 there were 153 twins in her womb. 25:25 The first came out reddish 154 all over, 155 like a hairy 156 garment, so they named him Esau. 157 25:26 When his brother came out with 158 his hand clutching Esau’s heel, they named him Jacob. 159 Isaac was sixty years old 160 when they were born.
25:27 When the boys grew up, Esau became a skilled 161 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 162 25:28 Isaac loved Esau because he had a taste for fresh game, 163 but Rebekah loved 164 Jacob.
25:29 Now Jacob cooked some stew, 165 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 166 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 167 Edom.) 168
25:31 But Jacob replied, “First 169 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 170 25:33 But Jacob said, “Swear an oath to me now.” 171 So Esau 172 swore an oath to him and sold his birthright 173 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 174 So Esau despised his birthright. 175
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 176 in the days of Abraham. 177 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; 178 settle down in the land that I will point out to you. 179 26:3 Stay 180 in this land. Then I will be with you and will bless you, 181 for I will give all these lands to you and to your descendants, 182 and I will fulfill 183 the solemn promise I made 184 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 185 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 186 26:5 All this will come to pass 187 because Abraham obeyed me 188 and kept my charge, my commandments, my statutes, and my laws.” 189 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.” 190 He was afraid to say, “She is my wife,” for he thought to himself, 191 “The men of this place will kill me to get 192 Rebekah because she is very beautiful.”
26:8 After Isaac 193 had been there a long time, 194 Abimelech king of the Philistines happened to look out a window and observed 195 Isaac caressing 196 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 197 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 198
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 199 One of the men 200 might easily have had sexual relations with 201 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 202 this man or his wife will surely be put to death.” 203
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 204 because the Lord blessed him. 205 26:13 The man became wealthy. 206 His influence continued to grow 207 until he became very prominent. 26:14 He had 208 so many sheep 209 and cattle 210 and such a great household of servants that the Philistines became jealous 211 of him. 26:15 So the Philistines took dirt and filled up 212 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, 213 for you have become much more powerful 214 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 215 26:18 Isaac reopened 216 the wells that had been dug 217 back in the days of his father Abraham, for the Philistines had stopped them up 218 after Abraham died. Isaac 219 gave these wells 220 the same names his father had given them. 221
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 222 water there, 26:20 the herdsmen of Gerar quarreled 223 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 224 named the well 225 Esek 226 because they argued with him about it. 227 26:21 His servants 228 dug another well, but they quarreled over it too, so Isaac named it 229 Sitnah. 230 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 231 named it 232 Rehoboth, 233 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 234 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 235 the Lord. He pitched his tent there, and his servants dug a well. 236
26:26 Now Abimelech had come 237 to him from Gerar along with 238 Ahuzzah his friend 239 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 240 and sent me away from you.” 26:28 They replied, “We could plainly see 241 that the Lord is with you. So we decided there should be 242 a pact between us 243 – between us 244 and you. Allow us to make 245 a treaty with you 26:29 so that 246 you will not do us any harm, just as we have not harmed 247 you, but have always treated you well 248 before sending you away 249 in peace. Now you are blessed by the Lord.” 250
26:30 So Isaac 251 held a feast for them and they celebrated. 252 26:31 Early in the morning the men made a treaty with each other. 253 Isaac sent them off; they separated on good terms. 254
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 255 26:33 So he named it Shibah; 256 that is why the name of the city has been Beer Sheba 257 to this day.
26:34 When 258 Esau was forty years old, 259 he married 260 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. 261
Genesis 4:1
Context4:1 Now 262 the man had marital relations with 263 his wife Eve, and she became pregnant 264 and gave birth to Cain. Then she said, “I have created 265 a man just as the Lord did!” 266
Genesis 4:1
Context4:1 Now 267 the man had marital relations with 268 his wife Eve, and she became pregnant 269 and gave birth to Cain. Then she said, “I have created 270 a man just as the Lord did!” 271
Genesis 34:10
Context34:10 You may live 272 among us, and the land will be open to you. 273 Live in it, travel freely in it, 274 and acquire property in it.”
Exodus 19:9
Context19:9 The Lord said to Moses, “I am going to come 275 to you in a dense cloud, 276 so that the people may hear when I speak with you and so that they will always believe in you.” 277 And Moses told the words of the people to the Lord.
Exodus 19:18-19
Context19:18 Now Mount Sinai was completely covered with smoke because the Lord had descended on it in fire, and its smoke went up like the smoke of a great furnace, 278 and the whole mountain shook 279 violently. 19:19 When the sound of the horn grew louder and louder, 280 Moses was speaking 281 and God was answering him with a voice. 282
Exodus 20:18-22
Context20:18 All the people were seeing 283 the thundering and the lightning, and heard 284 the sound of the horn, and saw 285 the mountain smoking – and when 286 the people saw it they trembled with fear 287 and kept their distance. 288 20:19 They said to Moses, “You speak 289 to us and we will listen, but do not let God speak with us, lest we die.” 20:20 Moses said to the people, “Do not fear, for God has come to test you, 290 that the fear of him 291 may be before you so that you do not 292 sin.” 20:21 The people kept 293 their distance, but Moses drew near the thick darkness 294 where God was. 295
20:22 296 The Lord said 297 to Moses: “Thus you will tell the Israelites: ‘You yourselves have seen that I have spoken with you from heaven.
Exodus 33:11
Context33:11 The Lord would speak to Moses face to face, 298 the way a person speaks 299 to a friend. Then Moses 300 would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent. 301
Numbers 12:8
Context12:8 With him I will speak face to face, 302 openly, 303 and not in riddles; and he will see the form 304 of the Lord. Why then were you not afraid to speak against my servant Moses?”
[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.”
[24:5] 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.”
[24:14] 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] 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
[24:27] 49 tn Here “house” is an adverbial accusative of termination.
[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
[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] 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
[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.
[24:40] 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
[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
[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
[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.
[25:1] 121 tn Heb “And Abraham added and took.”
[25:3] 122 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] 124 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 125 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] 126 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] 127 tn Heb “old and full.”
[25:8] 128 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] 129 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] 130 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 131 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] 132 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 133 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] 134 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] 135 tn Or “tribal chieftains.”
[25:17] 136 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 137 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] 138 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 139 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 140 tn Heb “as you go.”
[25:18] 141 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 143 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] 144 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] 145 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 146 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] 147 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] 148 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 149 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] 150 sn Asked the
[25:23] 151 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] 152 tn Heb “And her days were filled to give birth.”
[25:24] 153 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] 154 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] 155 tn Heb “all of him.”
[25:25] 156 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] 157 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] 158 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 159 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] 160 tn Heb “the son of sixty years.”
[25:27] 162 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] 163 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] 164 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] 165 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] 166 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] 167 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 168 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] 170 tn Heb “And what is this to me, a birthright?”
[25:33] 171 tn Heb “Swear to me today.”
[25:33] 172 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 173 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] 174 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] 175 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] 176 tn Heb “in addition to the first famine which was.”
[26:1] 177 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] 178 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] 179 tn Heb “say to you.”
[26:3] 180 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] 181 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] 182 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] 183 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] 184 tn Heb “the oath which I swore.”
[26:4] 185 tn Heb “your descendants.”
[26:4] 186 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] 187 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 188 tn Heb “listened to my voice.”
[26:5] 189 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] 190 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 191 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] 192 tn Heb “kill me on account of.”
[26:8] 193 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 194 tn Heb “and it happened when the days were long to him there.”
[26:8] 195 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] 197 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 198 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] 199 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] 201 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] 202 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] 203 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 204 tn Heb “a hundredfold.”
[26:12] 205 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 206 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 207 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 208 tn Heb “and there was to him.”
[26:14] 209 tn Heb “possessions of sheep.”
[26:14] 210 tn Heb “possessions of cattle.”
[26:14] 211 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 212 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 213 tn Heb “Go away from us.”
[26:16] 214 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] 215 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:18] 216 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 217 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 218 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 219 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 220 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 221 tn Heb “called names to them according to the names that his father called them.”
[26:19] 222 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 223 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 224 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 225 tn Heb “and he called the name of the well.”
[26:20] 226 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] 227 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 228 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 229 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 230 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] 231 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 232 tn Heb “and he called its name.”
[26:22] 233 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] 234 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 235 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 236 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 237 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] 239 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] 240 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 241 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 242 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] 243 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 244 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 245 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] 246 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 248 tn Heb “and just as we have done only good with you.”
[26:29] 249 tn Heb “and we sent you away.”
[26:29] 250 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] 251 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 252 tn Heb “and they ate and drank.”
[26:31] 253 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 254 tn Heb “and they went from him in peace.”
[26:32] 255 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] 256 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] 257 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] 258 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 259 tn Heb “the son of forty years.”
[26:34] 260 tn Heb “took as a wife.”
[26:35] 261 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[4:1] 262 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 263 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 264 tn Or “she conceived.”
[4:1] 265 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 266 tn Heb “with the
[4:1] 267 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 268 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 269 tn Or “she conceived.”
[4:1] 270 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 271 tn Heb “with the
[34:10] 272 tn The imperfect verbal form has a permissive nuance here.
[34:10] 273 tn Heb “before you.”
[34:10] 274 tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”
[19:9] 275 tn The construction uses the deictic particle and the participle to express the imminent future, what God was about to do. Here is the first announcement of the theophany.
[19:9] 276 tn Heb “the thickness of the cloud”; KJV, ASV, NASB, NCV, TEV, CEV, NLT “in a thick cloud.”
[19:9] 277 tn Since “and also in you” begins the clause, the emphasis must be that the people would also trust Moses. See Exod 4:1-9, 31; 14:31.
[19:18] 278 sn The image is that of a large kiln, as in Gen 19:28.
[19:18] 279 tn This is the same word translated “trembled” above (v. 16).
[19:19] 280 tn The active participle הוֹלֵךְ (holekh) is used to add the idea of “continually” to the action of the sentence; here the trumpet became very loud – continually. See GKC 344 §113.u.
[19:19] 281 tn The two verbs here (“spoke” and “answered”) are imperfect tenses; they emphasize repeated action but in past time. The customary imperfect usually is translated “would” or “used to” do the action, but here continuous action in past time is meant. S. R. Driver translates it “kept speaking” and “kept answering” (Exodus, 172).
[19:19] 282 tn The text simply has בְּקוֹל (bÿqol); it could mean “with a voice” or it could mean “in thunder” since “voice” was used in v. 16 for thunder. In this context it would be natural to say that the repeated thunderings were the voice of God – but how is that an answer? Deut 4:12 says that the people heard the sound of words. U. Cassuto (Exodus, 232-33) rightly comments, “He was answering him with a loud voice so that it was possible for Moses to hear His words clearly in the midst of the storm.” He then draws a parallel from Ugaritic where it tells that one of the gods was speaking in a loud voice.
[20:18] 283 tn The participle is used here for durative action in the past time (GKC 359 §116.o).
[20:18] 284 tn The verb “to see” (רָאָה, ra’ah) refers to seeing with all the senses, or perceiving. W. C. Kaiser suggests that this is an example of the figure of speech called zeugma because the verb “saw” yokes together two objects, one that suits the verb and the other that does not. So, the verb “heard” is inserted here to clarify (“Exodus,” EBC 2:427).
[20:18] 285 tn The verb “saw” is supplied here because it is expected in English (see the previous note on “heard”).
[20:18] 286 tn The preterite with vav (ו) consecutive is here subordinated as a temporal clause to the following clause, which receives the prominence.
[20:18] 287 tn The meaning of נוּעַ (nua’) is “to shake, sway to and fro” in fear. Compare Isa 7:2 – “and his heart shook…as the trees of the forest shake with the wind.”
[20:18] 288 tn Heb “and they stood from/at a distance.”
[20:19] 289 tn The verb is a Piel imperative. In this context it has more of the sense of a request than a command. The independent personal pronoun “you” emphasizes the subject and forms the contrast with God’s speaking.
[20:20] 290 tn נַסּוֹת (nassot) is the Piel infinitive construct; it forms the purpose of God’s coming with all the accompanying phenomena. The verb can mean “to try, test, prove.” The sense of “prove” fits this context best because the terrifying phenomena were intended to put the fear of God in their hearts so that they would obey. In other words, God was inspiring them to obey, not simply testing to see if they would.
[20:20] 291 tn The suffix on the noun is an objective genitive, referring to the fear that the people would have of God (GKC 439 §135.m).
[20:20] 292 tn The negative form לְבִלְתִּי (lÿvilti) is used here with the imperfect tense (see for other examples GKC 483 §152.x). This gives the imperfect the nuance of a final imperfect: that you might not sin. Others: to keep you from sin.
[20:21] 293 tn Heb “and they stood”; the referent (the people) has been specified in the translation for clarity.
[20:21] 294 sn The word עֲרָפֶל (’arafel) is used in poetry in Ps 18:9 and 1 Kgs 8:12; and it is used in Deut 4:11, 5:22 [19].
[20:21] 295 sn It will not be hard to expound the passage on the Ten Commandments once their place in scripture has been determined. They, for the most part, are reiterated in the NT, in one way or another, usually with a much higher standard that requires attention to the spirit of the laws. Thus, these laws reveal God’s standard of righteousness by revealing sin. No wonder the Israelites were afraid when they saw the manifestation of God and heard his laws. When the whole covenant is considered, preamble and all, then it becomes clear that the motivation for obeying the commands is the person and the work of the covenant God – the one who redeemed his people. Obedience then becomes a response of devotion and adoration to the Redeemer who set them free. It becomes loyal service, not enslavement to laws. The point could be worded this way: God requires that his covenant people, whom he has redeemed, and to whom he has revealed himself, give their absolute allegiance and obedience to him. This means they will worship and serve him and safeguard the well-being of each other.
[20:22] 296 sn Based on the revelation of the holy sovereign God, this pericope instructs Israel on the form of proper worship of such a God. It focuses on the altar, the centerpiece of worship. The point of the section is this: those who worship this holy God must preserve holiness in the way they worship – they worship where he permits, in the manner he prescribes, and with the blessings he promises. This paragraph is said to open the Book of the Covenant, which specifically rules on matters of life and worship.
[20:22] 297 tn Heb “and Yahweh said.”
[33:11] 298 tn “Face to face” is circumstantial to the action of the verb, explaining how they spoke (see GKC 489-90 §156.c). The point of this note of friendly relationship with Moses is that Moses was “at home” in this tent speaking with God. Moses would derive courage from this when he interceded for the people (B. Jacob, Exodus, 966).
[33:11] 299 tn The verb in this clause is a progressive imperfect.
[33:11] 300 tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.
[33:11] 301 sn Moses did not live in the tent. But Joshua remained there most of the time to guard the tent, it seems, lest any of the people approach it out of curiosity.
[12:8] 302 tn The emphasis of the line is clear enough – it begins literally “mouth to mouth” I will speak with him. In human communication this would mean equality of rank, but Moses is certainly not equal in rank with the
[12:8] 303 tn The word מַרְאֶה (mar’eh) refers to what is seen, a vision, an appearance. Here it would have the idea of that which is clearly visible, open, obvious.
[12:8] 304 tn The word “form” (תְּמוּנָה, tÿmunah) means “shape, image, form.” The Greek text took it metaphorically and rendered it “the glory of the
