Discovery BoxGenesis 25:1--28:22
Context25:1 Abraham had taken 1 another 2 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. 3 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 4 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 5 and sent them off to the east, away from his son Isaac. 6
25:7 Abraham lived a total of 7 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 8 He joined his ancestors. 9 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 10 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. 11 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 12 his son Isaac. Isaac lived near Beer Lahai Roi. 13
25:12 This is the account of Abraham’s son Ishmael, 14 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: 15 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 16 according to their clans.
25:17 Ishmael lived a total of 17 137 years. He breathed his last and died; then he joined his ancestors. 18 25:18 His descendants 19 settled from Havilah to Shur, which runs next 20 to Egypt all the way 21 to Asshur. 22 They settled 23 away from all their relatives. 24
25:19 This is the account of Isaac, 25 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 26 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 27
25:21 Isaac prayed to 28 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 29 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 30 So she asked the Lord, 31 25:23 and the Lord said to her,
“Two nations 32 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, 33 there were 34 twins in her womb. 25:25 The first came out reddish 35 all over, 36 like a hairy 37 garment, so they named him Esau. 38 25:26 When his brother came out with 39 his hand clutching Esau’s heel, they named him Jacob. 40 Isaac was sixty years old 41 when they were born.
25:27 When the boys grew up, Esau became a skilled 42 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 43 25:28 Isaac loved Esau because he had a taste for fresh game, 44 but Rebekah loved 45 Jacob.
25:29 Now Jacob cooked some stew, 46 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 47 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 48 Edom.) 49
25:31 But Jacob replied, “First 50 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 51 25:33 But Jacob said, “Swear an oath to me now.” 52 So Esau 53 swore an oath to him and sold his birthright 54 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 55 So Esau despised his birthright. 56
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 57 in the days of Abraham. 58 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; 59 settle down in the land that I will point out to you. 60 26:3 Stay 61 in this land. Then I will be with you and will bless you, 62 for I will give all these lands to you and to your descendants, 63 and I will fulfill 64 the solemn promise I made 65 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 66 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 67 26:5 All this will come to pass 68 because Abraham obeyed me 69 and kept my charge, my commandments, my statutes, and my laws.” 70 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.” 71 He was afraid to say, “She is my wife,” for he thought to himself, 72 “The men of this place will kill me to get 73 Rebekah because she is very beautiful.”
26:8 After Isaac 74 had been there a long time, 75 Abimelech king of the Philistines happened to look out a window and observed 76 Isaac caressing 77 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 78 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 79
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 80 One of the men 81 might easily have had sexual relations with 82 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 83 this man or his wife will surely be put to death.” 84
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 85 because the Lord blessed him. 86 26:13 The man became wealthy. 87 His influence continued to grow 88 until he became very prominent. 26:14 He had 89 so many sheep 90 and cattle 91 and such a great household of servants that the Philistines became jealous 92 of him. 26:15 So the Philistines took dirt and filled up 93 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, 94 for you have become much more powerful 95 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 96 26:18 Isaac reopened 97 the wells that had been dug 98 back in the days of his father Abraham, for the Philistines had stopped them up 99 after Abraham died. Isaac 100 gave these wells 101 the same names his father had given them. 102
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 103 water there, 26:20 the herdsmen of Gerar quarreled 104 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 105 named the well 106 Esek 107 because they argued with him about it. 108 26:21 His servants 109 dug another well, but they quarreled over it too, so Isaac named it 110 Sitnah. 111 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 112 named it 113 Rehoboth, 114 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 115 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 116 the Lord. He pitched his tent there, and his servants dug a well. 117
26:26 Now Abimelech had come 118 to him from Gerar along with 119 Ahuzzah his friend 120 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 121 and sent me away from you.” 26:28 They replied, “We could plainly see 122 that the Lord is with you. So we decided there should be 123 a pact between us 124 – between us 125 and you. Allow us to make 126 a treaty with you 26:29 so that 127 you will not do us any harm, just as we have not harmed 128 you, but have always treated you well 129 before sending you away 130 in peace. Now you are blessed by the Lord.” 131
26:30 So Isaac 132 held a feast for them and they celebrated. 133 26:31 Early in the morning the men made a treaty with each other. 134 Isaac sent them off; they separated on good terms. 135
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 136 26:33 So he named it Shibah; 137 that is why the name of the city has been Beer Sheba 138 to this day.
26:34 When 139 Esau was forty years old, 140 he married 141 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. 142
27:1 When 143 Isaac was old and his eyes were so weak that he was almost blind, 144 he called his older 145 son Esau and said to him, “My son!” “Here I am!” Esau 146 replied. 27:2 Isaac 147 said, “Since 148 I am so old, I could die at any time. 149 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 150 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 151 I will eat it so that I may bless you 152 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 153 When Esau went out to the open fields to hunt down some wild game and bring it back, 154 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 155 it and bless you 156 in the presence of the Lord 157 before I die.’ 27:8 Now then, my son, do 158 exactly what I tell you! 159 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 160 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 161 it to your father. Thus he will eat it 162 and 163 bless you before he dies.”
27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! 164 27:12 My father may touch me! Then he’ll think I’m mocking him 165 and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, 166 my son! Just obey me! 167 Go and get them for me!”
27:14 So he went and got the goats 168 and brought them to his mother. She 169 prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats 170 on his hands 171 and the smooth part of his neck. 27:17 Then she handed 172 the tasty food and the bread she had made to her son Jacob.
27:18 He went to his father and said, “My father!” Isaac 173 replied, “Here I am. Which are you, my son?” 174 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 175 and eat some of my wild game so that you can bless me.” 176 27:20 But Isaac asked his son, “How in the world 177 did you find it so quickly, 178 my son?” “Because the Lord your God brought it to me,” 179 he replied. 180 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 181 my son, and know for certain if you really are my son Esau.” 182 27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. 183 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 184 replied. 27:25 Isaac 185 said, “Bring some of the wild game for me to eat, my son. 186 Then I will bless you.” 187 So Jacob 188 brought it to him, and he ate it. He also brought him wine, and Isaac 189 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 190 went over and kissed him. When Isaac caught the scent 191 of his clothing, he blessed him, saying,
“Yes, 192 my son smells
like the scent of an open field
which the Lord has blessed.
27:28 May God give you
the dew of the sky 193
and the richness 194 of the earth,
and plenty of grain and new wine.
27:29 May peoples serve you
and nations bow down to you.
You will be 195 lord 196 over your brothers,
and the sons of your mother will bow down to you. 197
May those who curse you be cursed,
and those who bless you be blessed.”
27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left 198 his father’s 199 presence, when his brother Esau returned from the hunt. 200 27:31 He also prepared some tasty food and brought it to his father. Esau 201 said to him, “My father, get up 202 and eat some of your son’s wild game. Then you can bless me.” 203 27:32 His father Isaac asked, 204 “Who are you?” “I am your firstborn son,” 205 he replied, “Esau!” 27:33 Isaac began to shake violently 206 and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. 207 He will indeed be blessed!”
27:34 When Esau heard 208 his father’s words, he wailed loudly and bitterly. 209 He said to his father, “Bless me too, my father!” 27:35 But Isaac 210 replied, “Your brother came in here deceitfully and took away 211 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 212 He has tripped me up 213 two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”
27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” 214 Then Esau wept loudly. 215
27:39 So his father Isaac said to him,
“Indeed, 216 your home will be
away from the richness 217 of the earth,
and away from the dew of the sky above.
27:40 You will live by your sword
but you will serve your brother.
When you grow restless,
you will tear off his yoke
from your neck.” 218
27:41 So Esau hated 219 Jacob because of the blessing his father had given to his brother. 220 Esau said privately, 221 “The time 222 of mourning for my father is near; then I will kill 223 my brother Jacob!”
27:42 When Rebekah heard what her older son Esau had said, 224 she quickly summoned 225 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 226 27:43 Now then, my son, do what I say. 227 Run away immediately 228 to my brother Laban in Haran. 27:44 Live with him for a little while 229 until your brother’s rage subsides. 27:45 Stay there 230 until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. 231 Why should I lose both of you in one day?” 232
27:46 Then Rebekah said to Isaac, “I am deeply depressed 233 because of these daughters of Heth. 234 If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 235
28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 236 28:2 Leave immediately 237 for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God 238 bless you! May he make you fruitful and give you a multitude of descendants! 239 Then you will become 240 a large nation. 241 28:4 May he give you and your descendants the blessing he gave to Abraham 242 so that you may possess the land 243 God gave to Abraham, the land where you have been living as a temporary resident.” 244 28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.
28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. 245 As he blessed him, 246 Isaac commanded him, “You must not marry a Canaanite woman.” 247 28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized 248 that the Canaanite women 249 were displeasing to 250 his father Isaac. 28:9 So Esau went to Ishmael and married 251 Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place 252 where he decided to camp because the sun had gone down. 253 He took one of the stones 254 and placed it near his head. 255 Then he fell asleep 256 in that place 28:12 and had a dream. 257 He saw 258 a stairway 259 erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. 260 I will give you and your descendants the ground 261 you are lying on. 28:14 Your descendants will be like the dust of the earth, 262 and you will spread out 263 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 264 using your name and that of your descendants. 265 28:15 I am with you! 266 I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”
28:16 Then Jacob woke up 267 and thought, 268 “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”
28:18 Early 269 in the morning Jacob 270 took the stone he had placed near his head 271 and set it up as a sacred stone. 272 Then he poured oil on top of it. 28:19 He called that place Bethel, 273 although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food 274 to eat and clothing to wear, 28:21 and I return safely to my father’s home, 275 then the Lord will become my God. 28:22 Then this stone 276 that I have set up as a sacred stone will be the house of God, and I will surely 277 give you back a tenth of everything you give me.” 278
Genesis 4:5-9
Context4:5 but with Cain and his offering he was not pleased. 279 So Cain became very angry, 280 and his expression was downcast. 281
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 282 that if you do what is right, you will be fine? 283 But if you do not do what is right, sin is crouching 284 at the door. It desires to dominate you, but you must subdue it.” 285
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 286 While they were in the field, Cain attacked 287 his brother 288 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 289 And he replied, “I don’t know! Am I my brother’s guardian?” 290
Genesis 24:26-27
Context24:26 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 291 for my master! The Lord has led me 292 to the house 293 of my master’s relatives!” 294
Genesis 28:18
Context28:18 Early 295 in the morning Jacob 296 took the stone he had placed near his head 297 and set it up as a sacred stone. 298 Then he poured oil on top of it.
Genesis 31:46-52
Context31:46 Then he 299 said to his relatives, “Gather stones.” So they brought stones and put them in a pile. 300 They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, 301 but Jacob called it Galeed. 302
31:48 Laban said, “This pile of stones is a witness of our agreement 303 today.” That is why it was called Galeed. 31:49 It was also called Mizpah 304 because he said, “May the Lord watch 305 between us 306 when we are out of sight of one another. 307 31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 308 that God is witness to your actions.” 309
31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. 310 31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. 311
[25:1] 2 tn Heb “And Abraham added and took.”
[25:3] 3 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] 5 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 6 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] 7 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] 8 tn Heb “old and full.”
[25:8] 9 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] 10 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] 11 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 12 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] 13 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 14 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] 15 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] 16 tn Or “tribal chieftains.”
[25:17] 17 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 18 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] 19 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 20 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 21 tn Heb “as you go.”
[25:18] 22 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 24 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] 25 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] 26 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 27 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] 28 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] 29 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 30 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] 31 sn Asked the
[25:23] 32 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] 33 tn Heb “And her days were filled to give birth.”
[25:24] 34 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] 35 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] 36 tn Heb “all of him.”
[25:25] 37 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] 38 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] 39 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 40 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] 41 tn Heb “the son of sixty years.”
[25:27] 43 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] 44 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] 45 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] 46 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] 47 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] 48 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 49 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] 51 tn Heb “And what is this to me, a birthright?”
[25:33] 52 tn Heb “Swear to me today.”
[25:33] 53 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 54 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] 55 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] 56 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] 57 tn Heb “in addition to the first famine which was.”
[26:1] 58 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] 59 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] 60 tn Heb “say to you.”
[26:3] 61 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] 62 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] 63 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] 64 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] 65 tn Heb “the oath which I swore.”
[26:4] 66 tn Heb “your descendants.”
[26:4] 67 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] 68 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 69 tn Heb “listened to my voice.”
[26:5] 70 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] 71 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 72 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] 73 tn Heb “kill me on account of.”
[26:8] 74 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 75 tn Heb “and it happened when the days were long to him there.”
[26:8] 76 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] 78 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 79 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] 80 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] 82 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] 83 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] 84 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 85 tn Heb “a hundredfold.”
[26:12] 86 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 87 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 88 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 89 tn Heb “and there was to him.”
[26:14] 90 tn Heb “possessions of sheep.”
[26:14] 91 tn Heb “possessions of cattle.”
[26:14] 92 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 93 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 94 tn Heb “Go away from us.”
[26:16] 95 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] 96 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:18] 97 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 98 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 99 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 100 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 101 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 102 tn Heb “called names to them according to the names that his father called them.”
[26:19] 103 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 104 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 105 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 106 tn Heb “and he called the name of the well.”
[26:20] 107 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] 108 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 109 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 110 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 111 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] 112 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 113 tn Heb “and he called its name.”
[26:22] 114 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] 115 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 116 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 117 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 118 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] 120 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] 121 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 122 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 123 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] 124 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 125 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 126 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] 127 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 129 tn Heb “and just as we have done only good with you.”
[26:29] 130 tn Heb “and we sent you away.”
[26:29] 131 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] 132 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 133 tn Heb “and they ate and drank.”
[26:31] 134 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 135 tn Heb “and they went from him in peace.”
[26:32] 136 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] 137 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] 138 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] 139 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 140 tn Heb “the son of forty years.”
[26:34] 141 tn Heb “took as a wife.”
[26:35] 142 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[27:1] 143 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
[27:1] 144 tn Heb “and his eyes were weak from seeing.”
[27:1] 145 tn Heb “greater” (in terms of age).
[27:1] 146 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
[27:2] 147 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
[27:2] 148 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
[27:2] 149 tn Heb “I do not know the day of my death.”
[27:3] 150 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
[27:4] 151 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 152 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
[27:5] 153 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
[27:5] 154 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 155 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 156 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 157 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:8] 158 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 159 tn Heb “to that which I am commanding you.”
[27:9] 160 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:10] 161 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
[27:10] 162 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
[27:10] 163 tn Heb “so that.” The conjunction indicates purpose or result.
[27:11] 164 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[27:12] 165 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
[27:13] 166 tn Heb “upon me your curse.”
[27:13] 167 tn Heb “only listen to my voice.”
[27:14] 168 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[27:14] 169 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
[27:16] 170 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
[27:16] 171 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
[27:17] 172 tn Heb “gave…into the hand of.”
[27:18] 173 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 174 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
[27:19] 175 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
[27:19] 176 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
[27:20] 177 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
[27:20] 178 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
[27:20] 179 tn Heb “caused to meet before me.”
[27:20] 180 tn Heb “and he said, ‘Because the
[27:21] 181 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
[27:21] 182 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
[27:23] 183 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
[27:24] 184 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 185 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 186 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 187 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 188 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 189 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 190 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 191 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
[27:28] 193 tn Heb “and from the dew of the sky.”
[27:28] 194 tn Heb “and from the fatness.”
[27:29] 195 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
[27:29] 196 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
[27:29] 197 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
[27:30] 198 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
[27:30] 199 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
[27:30] 200 tn Heb “and Esau his brother came from his hunt.”
[27:31] 201 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
[27:31] 202 tn Or “arise” (i.e., sit up).
[27:31] 203 tn Heb “so that your soul may bless me.”
[27:32] 205 tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.
[27:33] 206 tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.
[27:33] 207 tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”
[27:34] 208 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
[27:34] 209 tn Heb “and he yelled [with] a great and bitter yell to excess.”
[27:35] 210 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:35] 211 tn Or “took”; “received.”
[27:36] 212 tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.
[27:36] 213 sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”
[27:38] 214 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
[27:38] 215 tn Heb “and Esau lifted his voice and wept.”
[27:39] 217 tn Heb “from the fatness.”
[27:40] 218 sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.
[27:41] 219 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
[27:41] 220 tn Heb “because of the blessing which his father blessed him.”
[27:41] 221 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
[27:41] 223 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
[27:42] 224 tn Heb “and the words of Esau her older son were told to Rebekah.”
[27:42] 225 tn Heb “she sent and called for.”
[27:42] 226 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
[27:43] 227 tn Heb “listen to my voice.”
[27:43] 228 tn Heb “arise, flee.”
[27:44] 229 tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.
[27:45] 230 tn The words “stay there” are supplied in the translation for stylistic reasons.
[27:45] 231 tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.
[27:45] 232 tn If Jacob stayed, he would be killed and Esau would be forced to run away.
[27:46] 233 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).
[27:46] 234 tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[27:46] 235 tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”
[28:1] 236 tn Heb “you must not take a wife from the daughters of Canaan.”
[28:2] 237 tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.
[28:3] 238 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[28:3] 239 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
[28:3] 240 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
[28:3] 241 tn Heb “an assembly of peoples.”
[28:4] 242 tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.
[28:4] 243 tn The words “the land” have been supplied in the translation for clarity.
[28:4] 244 tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.
[28:6] 245 tn Heb “to take for himself from there a wife.”
[28:6] 246 tn The infinitive construct with the preposition and the suffix form a temporal clause.
[28:6] 247 tn Heb “you must not take a wife from the daughters of Canaan.”
[28:8] 249 tn Heb “the daughters of Canaan.”
[28:8] 250 tn Heb “evil in the eyes of.”
[28:9] 251 tn Heb “took for a wife.”
[28:11] 252 tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.
[28:11] 253 tn Heb “and he spent the night there because the sun had gone down.”
[28:11] 254 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).
[28:11] 255 tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.
[28:11] 256 tn Heb “lay down.”
[28:12] 257 tn Heb “and dreamed.”
[28:12] 258 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the
[28:12] 259 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.
[28:13] 260 tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.
[28:13] 261 tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.
[28:14] 262 tn This is the same Hebrew word translated “ground” in the preceding verse.
[28:14] 263 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
[28:14] 264 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[28:14] 265 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
[28:15] 266 tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).
[28:16] 267 tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.
[28:18] 269 tn Heb “and he got up early…and he took.”
[28:18] 270 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[28:18] 271 tn See the note on this phrase in v. 11.
[28:18] 272 tn Heb “standing stone.”
[28:19] 273 tn The name Bethel means “house of God” in Hebrew (see v. 17).
[28:20] 274 tn Heb “bread,” although the term can be used for food in general.
[28:21] 275 tn Heb “and I return in peace to the house of my father.”
[28:22] 276 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
[28:22] 277 tn The infinitive absolute is used before the finite verb for emphasis.
[28:22] 278 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
[4:5] 279 sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.
[4:5] 280 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 281 tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the
[4:7] 282 tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.
[4:7] 283 tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.
[4:7] 284 tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).
[4:7] 285 tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.
[4:8] 286 tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.
[4:8] 287 tn Heb “arose against” (in a hostile sense).
[4:8] 288 sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).
[4:9] 289 sn Where is Abel your brother? Again the
[4:9] 290 tn Heb “The one guarding my brother [am] I?”
[24:27] 291 tn Heb “his faithfulness and his commitment.”
[24:27] 292 tn Heb “As for me – in the way the
[24:27] 293 tn Here “house” is an adverbial accusative of termination.
[24:27] 294 tn Heb “brothers.”
[28:18] 295 tn Heb “and he got up early…and he took.”
[28:18] 296 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[28:18] 297 tn See the note on this phrase in v. 11.
[28:18] 298 tn Heb “standing stone.”
[31:46] 299 tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[31:46] 300 sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.
[31:47] 301 sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”
[31:47] 302 sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.
[31:48] 303 tn Heb “a witness between me and you.”
[31:49] 304 tn Heb “and Mizpah.”
[31:49] 305 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
[31:49] 306 tn Heb “between me and you.”
[31:49] 307 tn Heb “for we will be hidden, each man from his neighbor.”
[31:50] 309 tn Heb “between me and you.”
[31:51] 310 tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[31:52] 311 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”
