Genesis 27:1--30:43

Jacob Cheats Esau out of the Blessing

27:1 When ¹  Isaac was old and his eyes were so weak that he was almost blind, ²  he called his older ³  son Esau and said to him, “My son!” “Here I am!” Esau ⁴  replied. 27:2 Isaac ⁵  said, “Since ⁶  I am so old, I could die at any time. ⁷  27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game ⁸  for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ⁹  I will eat it so that I may bless you ¹⁰  before I die.”

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ¹¹  When Esau went out to the open fields to hunt down some wild game and bring it back, ¹²  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 ¹³  it and bless you ¹⁴  in the presence of the Lord ¹⁵  before I die.’ 27:8 Now then, my son, do ¹⁶  exactly what I tell you! ¹⁷  27:9 Go to the flock and get me two of the best young goats. I’ll prepare ¹⁸  them in a tasty way for your father, just the way he loves them. 27:10 Then you will take ¹⁹  it to your father. Thus he will eat it ²⁰  and ²¹  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! ²²  27:12 My father may touch me! Then he’ll think I’m mocking him ²³  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, ²⁴  my son! Just obey me! ²⁵  Go and get them for me!”

27:14 So he went and got the goats ²⁶  and brought them to his mother. She ²⁷  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 ²⁸  on his hands ²⁹  and the smooth part of his neck. 27:17 Then she handed ³⁰  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 ³¹  replied, “Here I am. Which are you, my son?” ³²  27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up ³³  and eat some of my wild game so that you can bless me.” ³⁴  27:20 But Isaac asked his son, “How in the world ³⁵  did you find it so quickly, ³⁶  my son?” “Because the Lord your God brought it to me,” ³⁷  he replied. ³⁸  27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ³⁹  my son, and know for certain if you really are my son Esau.” ⁴⁰  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. ⁴¹  27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob ⁴²  replied. 27:25 Isaac ⁴³  said, “Bring some of the wild game for me to eat, my son. ⁴⁴  Then I will bless you.” ⁴⁵  So Jacob ⁴⁶  brought it to him, and he ate it. He also brought him wine, and Isaac ⁴⁷  drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob ⁴⁸  went over and kissed him. When Isaac caught the scent ⁴⁹  of his clothing, he blessed him, saying,

“Yes, ⁵⁰  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 ⁵¹ 

and the richness ⁵²  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 ⁵³  lord ⁵⁴  over your brothers,

and the sons of your mother will bow down to you. ⁵⁵ 

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 ⁵⁶  his father’s ⁵⁷  presence, when his brother Esau returned from the hunt. ⁵⁸  27:31 He also prepared some tasty food and brought it to his father. Esau ⁵⁹  said to him, “My father, get up ⁶⁰  and eat some of your son’s wild game. Then you can bless me.” ⁶¹  27:32 His father Isaac asked, ⁶²  “Who are you?” “I am your firstborn son,” ⁶³  he replied, “Esau!” 27:33 Isaac began to shake violently ⁶⁴  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. ⁶⁵  He will indeed be blessed!”

27:34 When Esau heard ⁶⁶  his father’s words, he wailed loudly and bitterly. ⁶⁷  He said to his father, “Bless me too, my father!” 27:35 But Isaac ⁶⁸  replied, “Your brother came in here deceitfully and took away ⁶⁹  your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ⁷⁰  He has tripped me up ⁷¹  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!” ⁷²  Then Esau wept loudly. ⁷³ 

27:39 So his father Isaac said to him,

“Indeed, ⁷⁴  your home will be

away from the richness ⁷⁵  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.” ⁷⁶ 

27:41 So Esau hated ⁷⁷  Jacob because of the blessing his father had given to his brother. ⁷⁸  Esau said privately, ⁷⁹  “The time ⁸⁰  of mourning for my father is near; then I will kill ⁸¹  my brother Jacob!”

27:42 When Rebekah heard what her older son Esau had said, ⁸²  she quickly summoned ⁸³  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ⁸⁴  27:43 Now then, my son, do what I say. ⁸⁵  Run away immediately ⁸⁶  to my brother Laban in Haran. 27:44 Live with him for a little while ⁸⁷  until your brother’s rage subsides. 27:45 Stay there ⁸⁸  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. ⁸⁹  Why should I lose both of you in one day?” ⁹⁰ 

27:46 Then Rebekah said to Isaac, “I am deeply depressed ⁹¹  because of these daughters of Heth. ⁹²  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ⁹³ 

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ⁹⁴  28:2 Leave immediately ⁹⁵  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 ⁹⁶  bless you! May he make you fruitful and give you a multitude of descendants! ⁹⁷  Then you will become ⁹⁸  a large nation. ⁹⁹  28:4 May he give you and your descendants the blessing he gave to Abraham ¹⁰⁰  so that you may possess the land ¹⁰¹  God gave to Abraham, the land where you have been living as a temporary resident.” ¹⁰²  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. ¹⁰³  As he blessed him, ¹⁰⁴  Isaac commanded him, “You must not marry a Canaanite woman.” ¹⁰⁵  28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized ¹⁰⁶  that the Canaanite women ¹⁰⁷  were displeasing to ¹⁰⁸  his father Isaac. 28:9 So Esau went to Ishmael and married ¹⁰⁹  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

Jacob’s Dream at Bethel

28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place ¹¹⁰  where he decided to camp because the sun had gone down. ¹¹¹  He took one of the stones ¹¹²  and placed it near his head. ¹¹³  Then he fell asleep ¹¹⁴  in that place 28:12 and had a dream. ¹¹⁵  He saw ¹¹⁶  a stairway ¹¹⁷  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. ¹¹⁸  I will give you and your descendants the ground ¹¹⁹  you are lying on. 28:14 Your descendants will be like the dust of the earth, ¹²⁰  and you will spread out ¹²¹  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹²²  using your name and that of your descendants. ¹²³  28:15 I am with you! ¹²⁴  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 ¹²⁵  and thought, ¹²⁶  “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 ¹²⁷  in the morning Jacob ¹²⁸  took the stone he had placed near his head ¹²⁹  and set it up as a sacred stone. ¹³⁰  Then he poured oil on top of it. 28:19 He called that place Bethel, ¹³¹  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 ¹³²  to eat and clothing to wear, 28:21 and I return safely to my father’s home, ¹³³  then the Lord will become my God. 28:22 Then this stone ¹³⁴  that I have set up as a sacred stone will be the house of God, and I will surely ¹³⁵  give you back a tenth of everything you give me.” ¹³⁶ 

The Marriages of Jacob

29:1 So Jacob moved on ¹³⁷  and came to the land of the eastern people. ¹³⁸  29:2 He saw ¹³⁹  in the field a well with ¹⁴⁰  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ¹⁴¹  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds ¹⁴²  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson ¹⁴³  of Nahor?” “We know him,” ¹⁴⁴  they said. 29:6 “Is he well?” ¹⁴⁵  Jacob asked. They replied, “He is well. ¹⁴⁶  Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob ¹⁴⁷  said, “Since it is still the middle of the day, ¹⁴⁸  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ¹⁴⁹  29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ¹⁵⁰  the sheep.”

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ¹⁵¹  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ¹⁵²  and the sheep of his uncle Laban, he ¹⁵³  went over ¹⁵⁴  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ¹⁵⁵  29:11 Then Jacob kissed Rachel and began to weep loudly. ¹⁵⁶  29:12 When Jacob explained ¹⁵⁷  to Rachel that he was a relative of her father ¹⁵⁸  and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ¹⁵⁹  told Laban how he was related to him. ¹⁶⁰  29:14 Then Laban said to him, “You are indeed my own flesh and blood.” ¹⁶¹  So Jacob ¹⁶²  stayed with him for a month. ¹⁶³ 

29:15 Then Laban said to Jacob, “Should you work ¹⁶⁴  for me for nothing because you are my relative? ¹⁶⁵  Tell me what your wages should be.” 29:16 (Now Laban had two daughters; ¹⁶⁶  the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, ¹⁶⁷  but Rachel had a lovely figure and beautiful appearance.) ¹⁶⁸  29:18 Since Jacob had fallen in love with ¹⁶⁹  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. ¹⁷⁰  Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. ¹⁷¹  But they seemed like only a few days to him ¹⁷²  because his love for her was so great. ¹⁷³ 

29:21 Finally Jacob said ¹⁷⁴  to Laban, “Give me my wife, for my time of service is up. ¹⁷⁵  I want to have marital relations with her.” ¹⁷⁶  29:22 So Laban invited all the people ¹⁷⁷  of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah ¹⁷⁸  to Jacob, ¹⁷⁹  and Jacob ¹⁸⁰  had marital relations with her. ¹⁸¹  29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) ¹⁸² 

29:25 In the morning Jacob discovered it was Leah! ¹⁸³  So Jacob ¹⁸⁴  said to Laban, “What in the world have you done to me! ¹⁸⁵  Didn’t I work for you in exchange for Rachel? Why have you tricked ¹⁸⁶  me?” 29:26 “It is not our custom here,” ¹⁸⁷  Laban replied, “to give the younger daughter in marriage ¹⁸⁸  before the firstborn. 29:27 Complete my older daughter’s bridal week. ¹⁸⁹  Then we will give you the younger one ¹⁹⁰  too, in exchange for seven more years of work.” ¹⁹¹ 

29:28 Jacob did as Laban said. ¹⁹²  When Jacob ¹⁹³  completed Leah’s bridal week, ¹⁹⁴  Laban gave him his daughter Rachel to be his wife. ¹⁹⁵  29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) ¹⁹⁶  29:30 Jacob ¹⁹⁷  had marital relations ¹⁹⁸  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ¹⁹⁹  for seven more years. ²⁰⁰ 

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ²⁰¹  he enabled her to become pregnant ²⁰²  while Rachel remained childless. 29:32 So Leah became pregnant ²⁰³  and gave birth to a son. She named him Reuben, ²⁰⁴  for she said, “The Lord has looked with pity on my oppressed condition. ²⁰⁵  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ²⁰⁶  he gave me this one too.” So she named him Simeon. ²⁰⁷ 

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, ²⁰⁸  because I have given birth to three sons for him.” That is why he was named Levi. ²⁰⁹ 

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ²¹⁰  Then she stopped having children.

30:1 When Rachel saw that she could not give Jacob children, she ²¹¹  became jealous of her sister. She said to Jacob, “Give me children ²¹²  or I’ll die!” 30:2 Jacob became furious ²¹³  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ²¹⁴  30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ²¹⁵  her so that she can bear ²¹⁶  children ²¹⁷  for me ²¹⁸  and I can have a family through her.” ²¹⁹ 

30:4 So Rachel ²²⁰  gave him her servant Bilhah as a wife, and Jacob had marital relations with ²²¹  her. 30:5 Bilhah became pregnant ²²²  and gave Jacob a son. ²²³  30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ²²⁴  and given me a son.” That is why ²²⁵  she named him Dan. ²²⁶ 

30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. ²²⁷  30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ²²⁸  So she named him Naphtali. ²²⁹ 

30:9 When Leah saw that she had stopped having children, she gave ²³⁰  her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. ²³¹  30:11 Leah said, “How fortunate!” ²³²  So she named him Gad. ²³³ 

30:12 Then Leah’s servant Zilpah gave Jacob another son. ²³⁴  30:13 Leah said, “How happy I am, ²³⁵  for women ²³⁶  will call me happy!” So she named him Asher. ²³⁷ 

30:14 At the time ²³⁸  of the wheat harvest Reuben went out and found some mandrake plants ²³⁹  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, ²⁴⁰  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” ²⁴¹  Rachel said, “he may sleep ²⁴²  with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep ²⁴³  with me because I have paid for your services ²⁴⁴  with my son’s mandrakes.” So he had marital relations ²⁴⁵  with her that night. 30:17 God paid attention ²⁴⁶  to Leah; she became pregnant ²⁴⁷  and gave Jacob a son for the fifth time. ²⁴⁸  30:18 Then Leah said, “God has granted me a reward ²⁴⁹  because I gave my servant to my husband as a wife.” ²⁵⁰  So she named him Issachar. ²⁵¹ 

30:19 Leah became pregnant again and gave Jacob a son for the sixth time. ²⁵²  30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. ²⁵³ 

30:21 After that she gave birth to a daughter and named her Dinah.

30:22 Then God took note of ²⁵⁴  Rachel. He paid attention to her and enabled her to become pregnant. ²⁵⁵  30:23 She became pregnant ²⁵⁶  and gave birth to a son. Then she said, “God has taken away my shame.” ²⁵⁷  30:24 She named him Joseph, ²⁵⁸  saying, “May the Lord give me yet another son.”

The Flocks of Jacob

30:25 After Rachel had given birth ²⁵⁹  to Joseph, Jacob said to Laban, “Send ²⁶⁰  me on my way so that I can go ²⁶¹  home to my own country. ²⁶²  30:26 Let me take my wives and my children whom I have acquired by working for you. ²⁶³  Then I’ll depart, ²⁶⁴  because you know how hard I’ve worked for you.” ²⁶⁵ 

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ²⁶⁶  for I have learned by divination ²⁶⁷  that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” ²⁶⁸ 

30:29 “You know how I have worked for you,” Jacob replied, ²⁶⁹  “and how well your livestock have fared under my care. ²⁷⁰  30:30 Indeed, ²⁷¹  you had little before I arrived, ²⁷²  but now your possessions have increased many times over. ²⁷³  The Lord has blessed you wherever I worked. ²⁷⁴  But now, how long must it be before I do something for my own family too?” ²⁷⁵ 

30:31 So Laban asked, ²⁷⁶  “What should I give you?” “You don’t need to give me a thing,” ²⁷⁷  Jacob replied, ²⁷⁸  “but if you agree to this one condition, ²⁷⁹  I will continue to care for ²⁸⁰  your flocks and protect them: 30:32 Let me walk among ²⁸¹  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ²⁸²  and the spotted or speckled goats. ²⁸³  These animals will be my wages. ²⁸⁴  30:33 My integrity will testify for me ²⁸⁵  later on. ²⁸⁶  When you come to verify that I’ve taken only the wages we agreed on, ²⁸⁷  if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” ²⁸⁸  30:34 “Agreed!” said Laban, “It will be as you say.” ²⁸⁹ 

30:35 So that day Laban ²⁹⁰  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ²⁹¹  of his sons. 30:36 Then he separated them from Jacob by a three-day journey, ²⁹²  while ²⁹³  Jacob was taking care of the rest of Laban’s flocks.

30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. ²⁹⁴  30:39 When the sheep mated ²⁹⁵  in front of the branches, they ²⁹⁶  gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face ²⁹⁷  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, ²⁹⁸  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. ²⁹⁹  So the weaker animals ended up belonging to Laban ³⁰⁰  and the stronger animals to Jacob. 30:43 In this way Jacob ³⁰¹  became extremely prosperous. He owned ³⁰²  large flocks, male and female servants, camels, and donkeys.

Leviticus 27:29

27:29 Any human being who is permanently dedicated ³⁰³  must not be ransomed; such a person must be put to death.

Numbers 21:2

21:2 So Israel made a vow ³⁰⁴  to the Lord and said, “If you will indeed deliver ³⁰⁵  this people into our ³⁰⁶  hand, then we will utterly destroy ³⁰⁷  their cities.”

Deuteronomy 27:15-26

27:15 ‘Cursed is the one ³⁰⁸  who makes a carved or metal image – something abhorrent ³⁰⁹  to the Lord, the work of the craftsman ³¹⁰  – and sets it up in a secret place.’ Then all the people will say, ‘Amen!’ ³¹¹  27:16 ‘Cursed ³¹²  is the one who disrespects ³¹³  his father and mother.’ Then all the people will say, ‘Amen!’ 27:17 ‘Cursed is the one who moves his neighbor’s boundary marker.’ Then all the people will say, ‘Amen!’ 27:18 ‘Cursed is the one who misleads a blind person on the road.’ Then all the people will say, ‘Amen!’ 27:19 ‘Cursed is the one who perverts justice for the resident foreigner, the orphan, and the widow.’ Then all the people will say, ‘Amen!’ 27:20 ‘Cursed is the one who has sexual relations with ³¹⁴  his father’s former wife, ³¹⁵  for he dishonors his father.’ ³¹⁶  Then all the people will say, ‘Amen!’ 27:21 ‘Cursed is the one who commits bestiality.’ ³¹⁷  Then all the people will say, ‘Amen!’ 27:22 ‘Cursed is the one who has sexual relations with his sister, the daughter of either his father or mother.’ Then all the people will say, ‘Amen!’ 27:23 ‘Cursed is the one who has sexual relations with his mother-in-law.’ Then all the people will say, ‘Amen!’ 27:24 ‘Cursed is the one who kills ³¹⁸  his neighbor in private.’ Then all the people will say, ‘Amen!’ 27:25 ‘Cursed is the one who takes a bribe to kill an innocent person.’ Then all the people will say, ‘Amen!’ 27:26 ‘Cursed is the one who refuses to keep the words of this law.’ Then all the people will say, ‘Amen!’

Joshua 6:17-19

6:17 The city and all that is in it must be set apart for the Lord, ³¹⁹  except for Rahab the prostitute and all who are with her in her house, because she hid the spies ³²⁰  we sent. 6:18 But be careful when you are setting apart the riches for the Lord. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster. ³²¹  6:19 All the silver and gold, as well as bronze and iron items, belong to the Lord. ³²²  They must go into the Lord’s treasury.”

Joshua 6:26

6:26 At that time Joshua made this solemn declaration: ³²³  “The man who attempts to rebuild ³²⁴  this city of Jericho ³²⁵  will stand condemned before the Lord. ³²⁶  He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” ³²⁷ 

Jude 1:1

Salutation

1:1 From Jude, ³²⁸  a slave ³²⁹  of Jesus Christ and brother of James, ³³⁰  to those who are called, wrapped in the love of ³³¹  God the Father and kept for ³³²  Jesus Christ.

Jude 1:1

Salutation

1:1 From Jude, ³³³  a slave ³³⁴  of Jesus Christ and brother of James, ³³⁵  to those who are called, wrapped in the love of ³³⁶  God the Father and kept for ³³⁷  Jesus Christ.

Jude 1:1-5

Salutation

1:1 From Jude, ³³⁸  a slave ³³⁹  of Jesus Christ and brother of James, ³⁴⁰  to those who are called, wrapped in the love of ³⁴¹  God the Father and kept for ³⁴²  Jesus Christ. 1:2 May mercy, peace, and love be lavished on you! ³⁴³ 

Condemnation of the False Teachers

1:3 Dear friends, although I have been eager to write to you ³⁴⁴  about our common salvation, I now feel compelled ³⁴⁵  instead to write to encourage ³⁴⁶  you to contend earnestly ³⁴⁷  for the faith ³⁴⁸  that was once for all ³⁴⁹  entrusted to the saints. ³⁵⁰  1:4 For certain men ³⁵¹  have secretly slipped in among you ³⁵²  – men who long ago ³⁵³  were marked out ³⁵⁴  for the condemnation I am about to describe ³⁵⁵  – ungodly men who have turned the grace of our God into a license for evil ³⁵⁶  and who deny our only Master ³⁵⁷  and Lord, ³⁵⁸  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ³⁵⁹  once for all ³⁶⁰ ) that Jesus, ³⁶¹  having saved the ³⁶²  people out of the land of Egypt, later ³⁶³  destroyed those who did not believe.

Proverbs 11:9

11:9 With his speech ³⁶⁴  the godless person ³⁶⁵  destroys ³⁶⁶  his neighbor,

but by knowledge ³⁶⁷  the righteous will be delivered.

Romans 10:2

10:2 For I can testify that they are zealous for God, ³⁶⁸  but their zeal is not in line with the truth. ³⁶⁹ 

Romans 10:1

10:1 Brothers and sisters, ³⁷⁰  my heart’s desire and prayer to God on behalf of my fellow Israelites ³⁷¹  is for their salvation.

Colossians 1:22

1:22 but now he has reconciled you ³⁷²  by his physical body through death to present you holy, without blemish, and blameless before him –

[27:1]  ¹ 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]  ² tn Heb “and his eyes were weak from seeing.”

[27:1]  ³ tn Heb “greater” (in terms of age).

[27:1]  ⁴ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:2]  ⁵ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ⁶ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ⁷ tn Heb “I do not know the day of my death.”

[27:3]  ⁸ 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]  ⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ¹⁰ 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]  ¹¹ 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]  ¹² tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:7]  ¹³ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ¹⁴ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ¹⁵ 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 Lord,” she stresses how serious this matter is.

[27:8]  ¹⁶ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ¹⁷ tn Heb “to that which I am commanding you.”

[27:9]  ¹⁸ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:10]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “so that.” The conjunction indicates purpose or result.

[27:11]  ²² 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]  ²³ 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]  ²⁴ tn Heb “upon me your curse.”

[27:13]  ²⁵ tn Heb “only listen to my voice.”

[27:14]  ²⁶ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ²⁷ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[27:16]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Heb “gave…into the hand of.”

[27:18]  ³¹ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ³⁷ tn Heb “caused to meet before me.”

[27:20]  ³⁸ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  ³⁹ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ⁴³ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ⁴⁷ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ⁴⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ⁴⁹ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ⁵⁰ tn Heb “see.”

[27:28]  ⁵¹ tn Heb “and from the dew of the sky.”

[27:28]  ⁵² tn Heb “and from the fatness.”

[27:29]  ⁵³ 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]  ⁵⁴ 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]  ⁵⁵ 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]  ⁵⁶ tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.

[27:30]  ⁵⁷ tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was

[27:30]  ⁵⁸ tn Heb “and Esau his brother came from his hunt.”

[27:31]  ⁵⁹ 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]  ⁶⁰ tn Or “arise” (i.e., sit up).

[27:31]  ⁶¹ tn Heb “so that your soul may bless me.”

[27:32]  ⁶² tn Heb “said.”

[27:32]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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]  ⁶⁶ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ⁶⁷ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:35]  ⁶⁸ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  ⁶⁹ tn Or “took”; “received.”

[27:36]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ⁷³ tn Heb “and Esau lifted his voice and wept.”

[27:39]  ⁷⁴ tn Heb “look.”

[27:39]  ⁷⁵ tn Heb “from the fatness.”

[27:40]  ⁷⁶ 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]  ⁷⁷ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ⁷⁸ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ⁷⁹ 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]  ⁸⁰ tn Heb “days.”

[27:41]  ⁸¹ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[27:42]  ⁸² tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ⁸³ tn Heb “she sent and called for.”

[27:42]  ⁸⁴ 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]  ⁸⁵ tn Heb “listen to my voice.”

[27:43]  ⁸⁶ tn Heb “arise, flee.”

[27:44]  ⁸⁷ 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]  ⁸⁸ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁸⁹ 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]  ⁹⁰ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  ⁹¹ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ⁹² 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]  ⁹³ 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]  ⁹⁴ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ⁹⁵ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  ⁹⁶ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ⁹⁷ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ⁹⁸ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ⁹⁹ tn Heb “an assembly of peoples.”

[28:4]  ¹⁰⁰ 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]  ¹⁰¹ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ¹⁰² 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]  ¹⁰³ tn Heb “to take for himself from there a wife.”

[28:6]  ¹⁰⁴ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ¹⁰⁵ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:8]  ¹⁰⁶ tn Heb “saw.”

[28:8]  ¹⁰⁷ tn Heb “the daughters of Canaan.”

[28:8]  ¹⁰⁸ tn Heb “evil in the eyes of.”

[28:9]  ¹⁰⁹ tn Heb “took for a wife.”

[28:11]  ¹¹⁰ 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]  ¹¹¹ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ¹¹² tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ¹¹³ 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]  ¹¹⁴ tn Heb “lay down.”

[28:12]  ¹¹⁵ tn Heb “and dreamed.”

[28:12]  ¹¹⁶ 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 Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ¹¹⁷ 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]  ¹¹⁸ 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]  ¹¹⁹ 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]  ¹²⁰ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹²¹ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹²² 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]  ¹²³ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  ¹²⁴ 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]  ¹²⁵ tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ¹²⁶ tn Heb “said.”

[28:18]  ¹²⁷ tn Heb “and he got up early…and he took.”

[28:18]  ¹²⁸ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ¹²⁹ tn See the note on this phrase in v. 11.

[28:18]  ¹³⁰ tn Heb “standing stone.”

[28:19]  ¹³¹ tn The name Bethel means “house of God” in Hebrew (see v. 17).

[28:20]  ¹³² tn Heb “bread,” although the term can be used for food in general.

[28:21]  ¹³³ tn Heb “and I return in peace to the house of my father.”

[28:22]  ¹³⁴ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ¹³⁵ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ¹³⁶ 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.

[29:1]  ¹³⁷ tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.

[29:1]  ¹³⁸ tn Heb “the land of the sons of the east.”

[29:2]  ¹³⁹ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ¹⁴⁰ tn Heb “and look, there.”

[29:2]  ¹⁴¹ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  ¹⁴² tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:5]  ¹⁴³ tn Heb “son.”

[29:5]  ¹⁴⁴ tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

[29:6]  ¹⁴⁵ tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  ¹⁴⁶ tn Heb “peace.”

[29:7]  ¹⁴⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ¹⁴⁸ tn Heb “the day is great.”

[29:7]  ¹⁴⁹ tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[29:8]  ¹⁵⁰ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:9]  ¹⁵¹ tn Heb “was a shepherdess.”

[29:10]  ¹⁵² tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ¹⁵³ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ¹⁵⁴ tn Heb “drew near, approached.”

[29:10]  ¹⁵⁵ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[29:11]  ¹⁵⁶ tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.

[29:12]  ¹⁵⁷ tn Heb “declared.”

[29:12]  ¹⁵⁸ tn Heb “that he [was] the brother of her father.”

[29:13]  ¹⁵⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ¹⁶⁰ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[29:14]  ¹⁶¹ tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).

[29:14]  ¹⁶² tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  ¹⁶³ tn Heb “a month of days.”

[29:15]  ¹⁶⁴ tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ¹⁶⁵ tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[29:16]  ¹⁶⁶ tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.

[29:17]  ¹⁶⁷ tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.

[29:17]  ¹⁶⁸ tn Heb “and Rachel was beautiful of form and beautiful of appearance.”

[29:18]  ¹⁶⁹ tn Heb “Jacob loved.”

[29:19]  ¹⁷⁰ tn Heb “Better my giving her to you than my giving her to another man.”

[29:20]  ¹⁷¹ tn Heb “in exchange for Rachel.”

[29:20]  ¹⁷² sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ¹⁷³ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[29:21]  ¹⁷⁴ tn Heb “and Jacob said.”

[29:21]  ¹⁷⁵ tn Heb “my days are fulfilled.”

[29:21]  ¹⁷⁶ tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).

[29:22]  ¹⁷⁷ tn Heb “men.”

[29:23]  ¹⁷⁸ tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  ¹⁷⁹ tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ¹⁸⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ¹⁸¹ tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:24]  ¹⁸² tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.

[29:25]  ¹⁸³ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ¹⁸⁴ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ¹⁸⁵ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ¹⁸⁶ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[29:26]  ¹⁸⁷ tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  ¹⁸⁸ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:27]  ¹⁸⁹ tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  ¹⁹⁰ tn Heb “this other one.”

[29:27]  ¹⁹¹ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:28]  ¹⁹² tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ¹⁹³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ¹⁹⁴ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ¹⁹⁵ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[29:29]  ¹⁹⁶ tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”

[29:30]  ¹⁹⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ¹⁹⁸ tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  ¹⁹⁹ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ²⁰⁰ tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[29:31]  ²⁰¹ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ²⁰² tn Heb “he opened up her womb.”

[29:32]  ²⁰³ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ²⁰⁴ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ²⁰⁵ tn Heb “looked on my affliction.”

[29:33]  ²⁰⁶ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ²⁰⁷ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:34]  ²⁰⁸ tn Heb “will be joined to me.”

[29:34]  ²⁰⁹ sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.

[29:35]  ²¹⁰ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[30:1]  ²¹¹ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ²¹² tn Heb “sons.”

[30:2]  ²¹³ tn Heb “and the anger of Jacob was hot.”

[30:2]  ²¹⁴ tn Heb “who has withheld from you the fruit of the womb.”

[30:3]  ²¹⁵ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ²¹⁶ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ²¹⁷ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ²¹⁸ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ²¹⁹ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:4]  ²²⁰ tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.

[30:4]  ²²¹ tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.

[30:5]  ²²² tn Or “Bilhah conceived” (also in v. 7).

[30:5]  ²²³ tn Heb “and she bore for Jacob a son.”

[30:6]  ²²⁴ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ²²⁵ tn Or “therefore.”

[30:6]  ²²⁶ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[30:7]  ²²⁷ tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”

[30:8]  ²²⁸ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ²²⁹ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:9]  ²³⁰ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:10]  ²³¹ tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”

[30:11]  ²³² tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”

[30:11]  ²³³ sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.

[30:12]  ²³⁴ tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”

[30:13]  ²³⁵ tn The Hebrew statement apparently means “with my happiness.”

[30:13]  ²³⁶ tn Heb “daughters.”

[30:13]  ²³⁷ sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

[30:14]  ²³⁸ tn Heb “during the days.”

[30:14]  ²³⁹ sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.

[30:15]  ²⁴⁰ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  ²⁴¹ tn Heb “therefore.”

[30:15]  ²⁴² tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[30:16]  ²⁴³ tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.

[30:16]  ²⁴⁴ tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

[30:16]  ²⁴⁵ tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.

[30:17]  ²⁴⁶ tn Heb “listened to.”

[30:17]  ²⁴⁷ tn Or “she conceived” (also in v. 19).

[30:17]  ²⁴⁸ tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[30:18]  ²⁴⁹ tn Heb “God has given my reward.”

[30:18]  ²⁵⁰ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  ²⁵¹ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

[30:19]  ²⁵² tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.

[30:20]  ²⁵³ sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.

[30:22]  ²⁵⁴ tn Heb “remembered.”

[30:22]  ²⁵⁵ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[30:23]  ²⁵⁶ tn Or “conceived.”

[30:23]  ²⁵⁷ tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[30:24]  ²⁵⁸ sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.

[30:25]  ²⁵⁹ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ²⁶⁰ tn The imperatival form here expresses a request.

[30:25]  ²⁶¹ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ²⁶² tn Heb “to my place and to my land.”

[30:26]  ²⁶³ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ²⁶⁴ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ²⁶⁵ tn Heb “for you, you know my service [with] which I have served you.”

[30:27]  ²⁶⁶ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ²⁶⁷ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[30:28]  ²⁶⁸ tn Heb “set your wage for me so I may give [it].”

[30:29]  ²⁶⁹ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ²⁷⁰ tn Heb “and how your cattle were with me.”

[30:30]  ²⁷¹ tn Or “for.”

[30:30]  ²⁷² tn Heb “before me.”

[30:30]  ²⁷³ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ²⁷⁴ tn Heb “at my foot.”

[30:30]  ²⁷⁵ tn Heb “How long [until] I do, also I, for my house?”

[30:31]  ²⁷⁶ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ²⁷⁷ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ²⁷⁸ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ²⁷⁹ tn Heb “If you do for me this thing.”

[30:31]  ²⁸⁰ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[30:32]  ²⁸¹ tn Heb “pass through.”

[30:32]  ²⁸² tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ²⁸³ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ²⁸⁴ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:33]  ²⁸⁵ tn Heb “will answer on my behalf.”

[30:33]  ²⁸⁶ tn Heb “on the following day,” or “tomorrow.”

[30:33]  ²⁸⁷ tn Heb “when you come concerning my wage before you.”

[30:33]  ²⁸⁸ tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

[30:34]  ²⁸⁹ tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.

[30:35]  ²⁹⁰ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ²⁹¹ tn Heb “and he gave [them] into the hand.”

[30:36]  ²⁹² tn Heb “and he put a journey of three days between himself and Jacob.”

[30:36]  ²⁹³ tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

[30:38]  ²⁹⁴ sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[30:39]  ²⁹⁵ tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  ²⁹⁶ tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[30:40]  ²⁹⁷ tn Heb “and he set the faces of.”

[30:41]  ²⁹⁸ tn Heb “and at every breeding-heat of the flock.”

[30:42]  ²⁹⁹ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  ³⁰⁰ tn Heb “were for Laban.”

[30:43]  ³⁰¹ tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  ³⁰² tn Heb “and there were to him.”

[27:29]  ³⁰³ tn Heb “permanently dedicated from among men.”

[21:2]  ³⁰⁴ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ³⁰⁵ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ³⁰⁶ tn Heb “my.”

[21:2]  ³⁰⁷ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[27:15]  ³⁰⁸ tn Heb “man,” but in a generic sense here.

[27:15]  ³⁰⁹ tn The Hebrew term translated here “abhorrent” (תּוֹעֵבָה, to’evah) speaks of attitudes and/or behaviors so vile as to be reprehensible to a holy God. See note on the word “abhorrent” in Deut 7:25.

[27:15]  ³¹⁰ tn Heb “craftsman’s hands.”

[27:15]  ³¹¹ tn Or “So be it!” The term is an affirmation expressing agreement with the words of the Levites.

[27:16]  ³¹² tn The Levites speak again at this point; throughout this pericope the Levites pronounce the curse and the people respond with “Amen.”

[27:16]  ³¹³ tn The Hebrew term קָלָה (qalah) means to treat with disdain or lack of due respect (cf. NAB, NIV, NRSV “dishonors”; NLT “despises”). It is the opposite of כָּבֵד (kaved, “to be heavy,” that is, to treat with reverence and proper deference). To treat a parent lightly is to dishonor him or her and thus violate the fifth commandment (Deut 5:16; cf. Exod 21:17).

[27:20]  ³¹⁴ tn Heb “who lies with” (so NASB, NRSV); also in vv. 22, 23. This is a Hebrew idiom for having sexual relations (cf. NIV “who sleeps with”; NLT “who has sexual intercourse with”).

[27:20]  ³¹⁵ tn See note at Deut 22:30.

[27:20]  ³¹⁶ tn Heb “he uncovers his father’s skirt” (NASB similar). See note at Deut 22:30.

[27:21]  ³¹⁷ tn Heb “lies with any animal” (so NASB, NRSV). “To lie with” is a Hebrew euphemism for having sexual relations with someone (or in this case, some animal).

[27:24]  ³¹⁸ tn Or “strikes down” (so NRSV).

[6:17]  ³¹⁹ tn Or “dedicated to the Lord.”

[6:17]  ³²⁰ tn Heb “messengers.”

[6:18]  ³²¹ tn Heb “Only you keep [away] from what is set apart [to the Lord] so that you might not, as you are setting [it] apart, take some of what is set apart [to the Lord] and make the camp of Israel set apart [to destruction by the Lord] and bring trouble on it.”

[6:19]  ³²² tn Heb “it is holy to the Lord.”

[6:26]  ³²³ tn Normally the Hiphil of שָׁבַע (shava’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the Lord” spoken through Joshua.

[6:26]  ³²⁴ tn Heb “rises up and builds.”

[6:26]  ³²⁵ tc The LXX omits “Jericho.” It is probably a scribal addition.

[6:26]  ³²⁶ tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’arur lifney yÿhvah, “cursed [i.e., condemned] before the Lord”) also occurs in 1 Sam 26:19.

[6:26]  ³²⁷ tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.

[1:1]  ³²⁸ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³²⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³³⁰ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³³¹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³³² tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ³³³ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³³⁴ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³³⁵ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³³⁶ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³³⁷ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:1]  ³³⁸ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³³⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁴⁰ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ³⁴¹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ³⁴² tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[1:2]  ³⁴³ tn Grk “may mercy and peace and love be multiplied to you.”

[1:3]  ³⁴⁴ tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudh) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumeno" grafein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.

[1:3]  ³⁴⁵ tn Grk “I had the necessity.” The term ἀνάγκη (anankh, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.

[1:3]  ³⁴⁶ tn Grk “encouraging.” Παρακαλῶν (parakalwn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.

[1:3]  ³⁴⁷ tn the verb ἐπαγωνίζομαι (epagwnizomai) is an intensive form of ἀγωνίζομαι (agwnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.

[1:3]  ³⁴⁸ tn Τῇ πίστει (th pistei) here is taken as a dative of advantage (“on behalf of the faith”). Though rare (see BDAG 820 s.v. 3), it is not unexampled and must have this meaning here.

[1:3]  ³⁴⁹ sn The adverb once for all (ἅπαξ, Japax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).

[1:3]  ³⁵⁰ sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.

[1:4]  ³⁵¹ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ³⁵² tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ³⁵³ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ³⁵⁴ tn Grk “written about.”

[1:4]  ³⁵⁵ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ³⁵⁶ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ³⁵⁷ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ³⁵⁸ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ³⁵⁹ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ³⁶⁰ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ³⁶¹ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ³⁶² tn Or perhaps “a,” though this is less likely.

[1:5]  ³⁶³ tn Grk “the second time.”

[11:9]  ³⁶⁴ tn Heb “with his mouth.” The term פֶּה (peh, “mouth”) functions as a metonymy of cause for speech.

[11:9]  ³⁶⁵ sn The Hebrew word originally meant “impious, godless, polluted, profane.” It later developed the idea of a “hypocrite” (Dan 11:32), one who conceals his evil under the appearance of godliness or kindness. This one is a false flatterer.

[11:9]  ³⁶⁶ sn The verb שָׁחַת (shakhat) means “to destroy; to ruin” (e.g., the destruction of Sodom in Gen 13:10). The imperfect tense is probably not an habitual imperfect (because the second colon shows exceptions), but probably a progressive imperfect (“this goes on”) or potential imperfect (“they can do this”).

[11:9]  ³⁶⁷ sn The antithetical proverb states that a righteous person can escape devastating slander through knowledge. The righteous will have sufficient knowledge and perception to see through the hypocrisy and avoid its effect.

[10:2]  ³⁶⁸ tn Grk “they have a zeal for God.”

[10:2]  ³⁶⁹ tn Grk “in accord with knowledge.”

[10:1]  ³⁷⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ³⁷¹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:22]  ³⁷² tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.