Discovery BoxGenesis 4:1
Context4:1 Now 1 the man had marital relations with 2 his wife Eve, and she became pregnant 3 and gave birth to Cain. Then she said, “I have created 4 a man just as the Lord did!” 5
Genesis 20:1--21:34
Context20:1 Abraham journeyed from there to the Negev 6 region and settled between Kadesh and Shur. While he lived as a temporary resident 7 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 8 to Abimelech in a dream at night and said to him, “You are as good as dead 9 because of the woman you have taken, for she is someone else’s wife.” 10
20:4 Now Abimelech had not gone near her. He said, “Lord, 11 would you really slaughter an innocent nation? 12 20:5 Did Abraham 13 not say to me, ‘She is my sister’? And she herself said, 14 ‘He is my brother.’ I have done this with a clear conscience 15 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 16 That is why I have kept you 17 from sinning against me and why 18 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 19 he is a prophet 20 and he will pray for you; thus you will live. 21 But if you don’t give her back, 22 know that you will surely die 23 along with all who belong to you.”
20:8 Early in the morning 24 Abimelech summoned 25 all his servants. When he told them about all these things, 26 they 27 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 28 You have done things to me that should not be done!” 29 20:10 Then Abimelech asked 30 Abraham, “What prompted you to do this thing?” 31
20:11 Abraham replied, “Because I thought, 32 ‘Surely no one fears God in this place. They will kill me because of 33 my wife.’ 20:12 What’s more, 34 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 35 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 36 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 37 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 38
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 39 to your ‘brother.’ 40 This is compensation for you so that you will stand vindicated before all who are with you.” 41
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 42 had caused infertility to strike every woman 43 in the household of Abimelech because he took 44 Sarah, Abraham’s wife.
21:1 The Lord visited 45 Sarah just as he had said he would and did 46 for Sarah what he had promised. 47 21:2 So Sarah became pregnant 48 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 49 21:4 When his son Isaac was eight days old, 50 Abraham circumcised him just as God had commanded him to do. 51 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 52
21:6 Sarah said, “God has made me laugh. 53 Everyone who hears about this 54 will laugh 55 with me.” 21:7 She went on to say, 56 “Who would 57 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 58 a great feast on the day that Isaac was weaned. 59 21:9 But Sarah noticed 60 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 61 21:10 So she said to Abraham, “Banish 62 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 63 21:12 But God said to Abraham, “Do not be upset 64 about the boy or your slave wife. Do 65 all that Sarah is telling 66 you because through Isaac your descendants will be counted. 67 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 68 some food 69 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 70 and sent her away. So she went wandering 71 aimlessly through the wilderness 72 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 73 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 74 away; for she thought, 75 “I refuse to watch the child die.” 76 So she sat across from him and wept uncontrollably. 77
21:17 But God heard the boy’s voice. 78 The angel of God called to Hagar from heaven and asked her, “What is the matter, 79 Hagar? Don’t be afraid, for God has heard 80 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 81 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 82 His mother found a wife for him from the land of Egypt. 83
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 84 in all that you do. 21:23 Now swear to me right here in God’s name 85 that you will not deceive me, my children, or my descendants. 86 Show me, and the land 87 where you are staying, 88 the same loyalty 89 that I have shown you.” 90
21:24 Abraham said, “I swear to do this.” 91 21:25 But Abraham lodged a complaint 92 against Abimelech concerning a well 93 that Abimelech’s servants had seized. 94 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 95 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 96 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 97 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 98 that I dug this well.” 99 21:31 That is why he named that place 100 Beer Sheba, 101 because the two of them swore 102 an oath there.
21:32 So they made a treaty 103 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 104 to the land of the Philistines. 105 21:33 Abraham 106 planted a tamarisk tree 107 in Beer Sheba. There he worshiped the Lord, 108 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 109
[4:1] 1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 3 tn Or “she conceived.”
[4:1] 4 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 5 tn Heb “with the
[20:1] 6 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] 7 tn Heb “and he sojourned.”
[20:3] 12 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] 13 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 16 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 17 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
[20:5] 21 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 22 tn Heb “and she, even she.”
[20:5] 23 tn Heb “with the integrity of my heart.”
[20:6] 26 tn Heb “with the integrity of your heart.”
[20:6] 27 tn Heb “and I, even I, kept you.”
[20:7] 31 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 32 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 33 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] 34 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 35 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 36 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 37 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 38 tn Heb “And he spoke all these things in their ears.”
[20:8] 39 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 41 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 42 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 46 tn Heb “And Abimelech said to.”
[20:10] 47 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 51 tn Heb “Because I said.”
[20:11] 52 tn Heb “over the matter of.”
[20:13] 61 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 62 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 66 tn Heb “took and gave.”
[20:15] 71 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 76 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 77 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
[20:16] 78 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 81 tn In the Hebrew text the clause begins with “because.”
[20:18] 82 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] 83 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[21:1] 86 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
[21:1] 87 tn Heb “and the
[21:2] 91 tn Or “she conceived.”
[21:3] 96 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
[21:4] 101 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 102 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 106 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
[21:6] 111 tn Heb “Laughter God has made for me.”
[21:6] 112 tn The words “about this” are supplied in the translation for clarification.
[21:6] 113 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
[21:7] 117 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 122 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
[21:9] 127 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
[21:10] 131 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
[21:11] 136 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
[21:12] 141 tn Heb “Let it not be evil in your eyes.”
[21:12] 142 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
[21:12] 143 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 144 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
[21:14] 146 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 147 tn Heb “bread,” although the term can be used for food in general.
[21:14] 148 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
[21:14] 149 tn Heb “she went and wandered.”
[21:14] 150 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
[21:15] 151 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
[21:16] 156 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 158 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
[21:16] 159 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
[21:17] 161 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
[21:17] 162 tn Heb “What to you?”
[21:17] 163 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 166 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
[21:21] 171 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
[21:21] 172 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 176 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 181 tn Heb “And now swear to me by God here.”
[21:23] 182 tn Heb “my offspring and my descendants.”
[21:23] 183 tn The word “land” refers by metonymy to the people in the land.
[21:23] 184 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 186 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
[21:24] 186 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
[21:25] 191 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
[21:25] 192 tn Heb “concerning the matter of the well of water.”
[21:25] 193 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:26] 196 tn Heb “and also.”
[21:27] 201 tn Heb “cut a covenant.”
[21:29] 206 tn Heb “What are these?”
[21:30] 211 tn Heb “that it be for me for a witness.”
[21:30] 212 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
[21:31] 216 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
[21:31] 217 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
[21:31] 218 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 221 tn Heb “cut a covenant.”
[21:32] 222 tn Heb “arose and returned.”
[21:32] 223 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
[21:33] 226 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 227 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
[21:33] 228 tn Heb “he called there in the name of the
