Genesis 8:1-22

8:1 But God remembered ¹  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, ³  and the rain stopped falling from the sky. 8:3 The waters kept receding steadily ⁴  from the earth, so that they ⁵  had gone down ⁶  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. ⁷  8:5 The waters kept on receding ⁸  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. ⁹ 

8:6 At the end of forty days, ¹⁰  Noah opened the window he had made in the ark ¹¹  8:7 and sent out a raven; it kept flying ¹²  back and forth until the waters had dried up on the earth.

8:8 Then Noah ¹³  sent out a dove ¹⁴  to see if the waters had receded ¹⁵  from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered ¹⁶  the surface of the entire earth, and so it returned to Noah ¹⁷  in the ark. He stretched out his hand, took the dove, ¹⁸  and brought it back into the ark. ¹⁹  8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When ²⁰  the dove returned to him in the evening, there was ²¹  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, ²²  but it did not return to him this time. ²³ 

8:13 In Noah’s six hundred and first year, ²⁴  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ²⁵  the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth ²⁶  was dry.

8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out ²⁷  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ²⁸  and be fruitful and multiply on the earth!” ²⁹ 

8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ³⁰  8:21 And the Lord smelled the soothing aroma ³¹  and said ³²  to himself, ³³  “I will never again curse ³⁴  the ground because of humankind, even though ³⁵  the inclination of their minds ³⁶  is evil from childhood on. ³⁷  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, ³⁸ 

planting time ³⁹  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Genesis 2:3

2:3 God blessed the seventh day and made it holy ⁴⁰  because on it he ceased all the work that he ⁴¹  had been doing in creation. ⁴² 

Genesis 23:11-12

23:11 “No, my lord! Hear me out. I sell ⁴³  you both the field and the cave that is in it. ⁴⁴  In the presence of my people ⁴⁵  I sell it to you. Bury your dead.”

23:12 Abraham bowed before the local people

Genesis 31:1-40

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ⁴⁶  “Jacob has taken everything that belonged to our father! He has gotten rich ⁴⁷  at our father’s expense!” ⁴⁸  31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. ⁴⁹ 

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁵⁰  and to your relatives. I will be with you.” ⁵¹  31:4 So Jacob sent a message for Rachel and Leah ⁵²  to come to the field ⁵³  where his flocks were. ⁵⁴  31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁵⁵  but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, ⁵⁶  31:7 but your father has humiliated ⁵⁷  me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, ⁵⁸  ‘The speckled animals ⁵⁹  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.

31:10 “Once ⁶⁰  during breeding season I saw ⁶¹  in a dream that the male goats mating with ⁶²  the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe ⁶³  that all the male goats mating with ⁶⁴  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, ⁶⁵  where you anointed ⁶⁶  the sacred stone and made a vow to me. ⁶⁷  Now leave this land immediately ⁶⁸  and return to your native land.’”

31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance ⁶⁹  in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted ⁷⁰  the money paid for us! ⁷¹  31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

31:17 So Jacob immediately put his children and his wives on the camels. ⁷²  31:18 He took ⁷³  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ⁷⁴ 

31:19 While Laban had gone to shear his sheep, ⁷⁵  Rachel stole the household idols ⁷⁶  that belonged to her father. 31:20 Jacob also deceived ⁷⁷  Laban the Aramean by not telling him that he was leaving. ⁷⁸  31:21 He left ⁷⁹  with all he owned. He quickly crossed ⁸⁰  the Euphrates River ⁸¹  and headed for ⁸²  the hill country of Gilead.

31:22 Three days later Laban discovered Jacob had left. ⁸³  31:23 So he took his relatives ⁸⁴  with him and pursued Jacob ⁸⁵  for seven days. ⁸⁶  He caught up with ⁸⁷  him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, ⁸⁸  “Be careful ⁸⁹  that you neither bless nor curse Jacob.” ⁹⁰ 

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ⁹¹  31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me ⁹²  and carried away my daughters as if they were captives of war! ⁹³  31:27 Why did you run away secretly ⁹⁴  and deceive me? ⁹⁵  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ⁹⁶  31:28 You didn’t even allow me to kiss my daughters and my grandchildren ⁹⁷  good-bye. You have acted foolishly! 31:29 I have ⁹⁸  the power to do you harm, but the God of your father told me last night, ‘Be careful ⁹⁹  that you neither bless nor curse Jacob.’ ¹⁰⁰  31:30 Now I understand that ¹⁰¹  you have gone away ¹⁰²  because you longed desperately ¹⁰³  for your father’s house. Yet why did you steal my gods?” ¹⁰⁴ 

31:31 “I left secretly because I was afraid!” ¹⁰⁵  Jacob replied to Laban. “I thought ¹⁰⁶  you might take your daughters away from me by force. ¹⁰⁷  31:32 Whoever has taken your gods will be put to death! ¹⁰⁸  In the presence of our relatives ¹⁰⁹  identify whatever is yours and take it.” ¹¹⁰  (Now Jacob did not know that Rachel had stolen them.) ¹¹¹ 

31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. ¹¹²  Then he left Leah’s tent and entered Rachel’s. ¹¹³  31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ¹¹⁴  and sat on them.) ¹¹⁵  Laban searched the whole tent, but did not find them. ¹¹⁶  31:35 Rachel ¹¹⁷  said to her father, “Don’t be angry, ¹¹⁸  my lord. I cannot stand up ¹¹⁹  in your presence because I am having my period.” ¹²⁰  So he searched thoroughly, ¹²¹  but did not find the idols.

31:36 Jacob became angry ¹²²  and argued with Laban. “What did I do wrong?” he demanded of Laban. ¹²³  “What sin of mine prompted you to chase after me in hot pursuit? ¹²⁴  31:37 When you searched through all my goods, did you find anything that belonged to you? ¹²⁵  Set it here before my relatives and yours, ¹²⁶  and let them settle the dispute between the two of us! ¹²⁷ 

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ¹²⁸  You always made me pay for every missing animal, ¹²⁹  whether it was taken by day or at night. 31:40 I was consumed by scorching heat ¹³⁰  during the day and by piercing cold ¹³¹  at night, and I went without sleep. ¹³² 

Genesis 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ¹³³ 

Noah was a godly man; he was blameless ¹³⁴ 

among his contemporaries. ¹³⁵  He ¹³⁶  walked with ¹³⁷  God.

Genesis 17:1-2

The Sign of the Covenant

17:1 When Abram was 99 years old, ¹³⁸  the Lord appeared to him and said, ¹³⁹  “I am the sovereign God. ¹⁴⁰  Walk ¹⁴¹  before me ¹⁴²  and be blameless. ¹⁴³  17:2 Then I will confirm my covenant ¹⁴⁴  between me and you, and I will give you a multitude of descendants.” ¹⁴⁵ 

Genesis 20:3

20:3 But God appeared ¹⁴⁶  to Abimelech in a dream at night and said to him, “You are as good as dead ¹⁴⁷  because of the woman you have taken, for she is someone else’s wife.” ¹⁴⁸ 

Genesis 20:2

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Genesis 31:20-21

31:20 Jacob also deceived ¹⁴⁹  Laban the Aramean by not telling him that he was leaving. ¹⁵⁰  31:21 He left ¹⁵¹  with all he owned. He quickly crossed ¹⁵²  the Euphrates River ¹⁵³  and headed for ¹⁵⁴  the hill country of Gilead.

Luke 1:6

1:6 They ¹⁵⁵  were both righteous in the sight of God, following ¹⁵⁶  all the commandments and ordinances of the Lord blamelessly. ¹⁵⁷ 

[8:1]  ¹ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ² tn Heb “to pass over.”

[8:2]  ³ tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.

[8:3]  ⁴ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ⁵ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ⁶ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:4]  ⁷ tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

[8:5]  ⁸ tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

[8:5]  ⁹ tn Or “could be seen.”

[8:6]  ¹⁰ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ¹¹ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[8:7]  ¹² tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[8:8]  ¹³ tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  ¹⁴ tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  ¹⁵ tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[8:9]  ¹⁶ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ¹⁷ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ¹⁸ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ¹⁹ tn Heb “and he brought it to himself to the ark.”

[8:11]  ²⁰ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ²¹ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[8:12]  ²² tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ²³ tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[8:13]  ²⁴ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ²⁵ tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[8:14]  ²⁶ tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.

[8:17]  ²⁷ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ²⁸ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ²⁹ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  ³⁰ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[8:21]  ³¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ³² tn Heb “and the Lord said.”

[8:21]  ³³ tn Heb “in his heart.”

[8:21]  ³⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ³⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ³⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ³⁷ tn Heb “from his youth.”

[8:22]  ³⁸ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ³⁹ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[2:3]  ⁴⁰ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ⁴¹ tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ⁴² tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[23:11]  ⁴³ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ⁴⁴ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ⁴⁵ tn Heb “in the presence of the sons of my people.”

[31:1]  ⁴⁶ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁴⁷ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ⁴⁸ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:2]  ⁴⁹ tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

[31:3]  ⁵⁰ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁵¹ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:4]  ⁵² tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  ⁵³ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  ⁵⁴ tn Heb “to his flock.”

[31:5]  ⁵⁵ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:6]  ⁵⁶ tn Heb “with all my strength.”

[31:7]  ⁵⁷ tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

[31:8]  ⁵⁸ tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  ⁵⁹ tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[31:10]  ⁶⁰ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁶¹ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁶² tn Heb “going up on,” that is, mounting for intercourse.

[31:12]  ⁶³ tn Heb “lift up (now) your eyes and see.”

[31:12]  ⁶⁴ tn Heb “going up on,” that is, mounting for intercourse.

[31:13]  ⁶⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ⁶⁶ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ⁶⁷ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ⁶⁸ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:14]  ⁶⁹ tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”

[31:15]  ⁷⁰ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  ⁷¹ tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[31:17]  ⁷² tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[31:18]  ⁷³ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ⁷⁴ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[31:19]  ⁷⁵ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  ⁷⁶ tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[31:20]  ⁷⁷ tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.

[31:20]  ⁷⁸ tn Heb “fleeing,” which reflects Jacob’s viewpoint.

[31:21]  ⁷⁹ tn Heb “and he fled.”

[31:21]  ⁸⁰ tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

[31:21]  ⁸¹ tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

[31:21]  ⁸² tn Heb “he set his face.”

[31:22]  ⁸³ tn Heb “and it was told to Laban on the third day that Jacob had fled.”

[31:23]  ⁸⁴ tn Heb “his brothers.”

[31:23]  ⁸⁵ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ⁸⁶ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ⁸⁷ tn Heb “drew close to.”

[31:24]  ⁸⁸ tn Heb “said to him.”

[31:24]  ⁸⁹ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ⁹⁰ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:25]  ⁹¹ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[31:26]  ⁹² tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  ⁹³ tn Heb “and you have led away my daughters like captives of a sword.”

[31:27]  ⁹⁴ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  ⁹⁵ tn Heb “and steal me.”

[31:27]  ⁹⁶ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[31:28]  ⁹⁷ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[31:29]  ⁹⁸ tn Heb “there is to my hand.”

[31:29]  ⁹⁹ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ¹⁰⁰ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:30]  ¹⁰¹ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

[31:30]  ¹⁰² tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

[31:30]  ¹⁰³ tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

[31:30]  ¹⁰⁴ sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

[31:31]  ¹⁰⁵ tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

[31:31]  ¹⁰⁶ tn Heb “for I said.”

[31:31]  ¹⁰⁷ tn Heb “lest you steal your daughters from with me.”

[31:32]  ¹⁰⁸ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ¹⁰⁹ tn Heb “brothers.”

[31:32]  ¹¹⁰ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ¹¹¹ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[31:33]  ¹¹² tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

[31:33]  ¹¹³ tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

[31:34]  ¹¹⁴ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ¹¹⁵ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ¹¹⁶ tn The word “them” has been supplied in the translation for clarification.

[31:35]  ¹¹⁷ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ¹¹⁸ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ¹¹⁹ tn Heb “I am unable to rise.”

[31:35]  ¹²⁰ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ¹²¹ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[31:36]  ¹²² tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ¹²³ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ¹²⁴ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:37]  ¹²⁵ tn Heb “what did you find from all the goods of your house?”

[31:37]  ¹²⁶ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ¹²⁷ tn Heb “that they may decide between us two.”

[31:39]  ¹²⁸ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ¹²⁹ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[31:40]  ¹³⁰ tn Or “by drought.”

[31:40]  ¹³¹ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ¹³² tn Heb “and my sleep fled from my eyes.”

[6:9]  ¹³³ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ¹³⁴ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ¹³⁵ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ¹³⁶ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹³⁷ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[17:1]  ¹³⁸ tn Heb “the son of ninety-nine years.”

[17:1]  ¹³⁹ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

[17:1]  ¹⁴⁰ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[17:1]  ¹⁴¹ tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

[17:1]  ¹⁴² tn Or “in my presence.”

[17:1]  ¹⁴³ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

[17:2]  ¹⁴⁴ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ¹⁴⁵ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[20:3]  ¹⁴⁶ tn Heb “came.”

[20:3]  ¹⁴⁷ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ¹⁴⁸ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[31:20]  ¹⁴⁹ tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.

[31:20]  ¹⁵⁰ tn Heb “fleeing,” which reflects Jacob’s viewpoint.

[31:21]  ¹⁵¹ tn Heb “and he fled.”

[31:21]  ¹⁵² tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

[31:21]  ¹⁵³ tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

[31:21]  ¹⁵⁴ tn Heb “he set his face.”

[1:6]  ¹⁵⁵ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:6]  ¹⁵⁶ tn Grk “walking in” (an idiom for one’s lifestyle).

[1:6]  ¹⁵⁷ tn The predicate adjective has the effect of an adverb here (BDF §243).