Genesis 28:20-22

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 ¹  to eat and clothing to wear, 28:21 and I return safely to my father’s home, ²  then the Lord will become my God. 28:22 Then this stone ³  that I have set up as a sacred stone will be the house of God, and I will surely ⁴  give you back a tenth of everything you give me.” ⁵ 

Genesis 35:3

35:3 Let us go up at once ⁶  to Bethel. Then I will make ⁷  an altar there to God, who responded to me in my time of distress ⁸  and has been with me wherever I went.” ⁹ 

Genesis 35:1

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once ¹⁰  to Bethel ¹¹  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” ¹² 

Genesis 1:11

1:11 God said, “Let the land produce vegetation: ¹³  plants yielding seeds according to their kinds, ¹⁴  and ¹⁵  trees bearing fruit with seed in it according to their kinds.” It was so.

Genesis 1:2

1:2 Now ¹⁶  the earth ¹⁷  was without shape and empty, ¹⁸  and darkness ¹⁹  was over the surface of the watery deep, ²⁰  but the Spirit of God ²¹  was moving ²²  over the surface ²³  of the water. ²⁴ 

Genesis 22:7

22:7 Isaac said to his father Abraham, ²⁵  “My father?” “What is it, ²⁶  my son?” he replied. “Here is the fire and the wood,” Isaac said, ²⁷  “but where is the lamb for the burnt offering?”

[28:20]  ¹ tn Heb “bread,” although the term can be used for food in general.

[28:21]  ² tn Heb “and I return in peace to the house of my father.”

[28:22]  ³ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ⁴ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ⁵ 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.

[35:3]  ⁶ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁷ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁸ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁹ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:1]  ¹⁰ tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  ¹¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  ¹² sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[1:11]  ¹³ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  ¹⁴ sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ¹⁵ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:2]  ¹⁶ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

[1:2]  ¹⁷ tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

[1:2]  ¹⁸ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

[1:2]  ¹⁹ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

[1:2]  ²⁰ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

[1:2]  ²¹ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

[1:2]  ²² tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

[1:2]  ²³ tn Heb “face.”

[1:2]  ²⁴ sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

[22:7]  ²⁵ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ²⁶ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ²⁷ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.