Genesis 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ¹  While they were in the field, Cain attacked ²  his brother ³  Abel and killed him.

Genesis 12:2

12:2 Then I will make you ⁴  into a great nation, and I will bless you, ⁵ 

and I will make your name great, ⁶ 

so that you will exemplify divine blessing. ⁷ 

Genesis 12:11

12:11 As he approached ⁸  Egypt, he said to his wife Sarai, “Look, ⁹  I know that you are a beautiful woman. ¹⁰ 

Genesis 19:3

19:3 But he urged ¹¹  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Genesis 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ¹²  Rachel went into labor ¹³  – and her labor was hard.

[4:8]  ¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ² tn Heb “arose against” (in a hostile sense).

[4:8]  ³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[12:2]  ⁴ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ⁵ sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ⁶ tn Or “I will make you famous.”

[12:2]  ⁷ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[12:11]  ⁷ tn Heb “drew near to enter.”

[12:11]  ⁸ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ⁹ tn Heb “a woman beautiful of appearance are you.”

[19:3]  ¹⁰ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[35:16]  ¹³ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ¹⁴ tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”