Kejadian 14:1--28:22
Konteks14:1 At that time 1 Amraphel king of Shinar, 2 Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations 3 14:2 went to war 4 against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). 5 14:3 These last five kings 6 joined forces 7 in the Valley of Siddim (that is, the Salt Sea). 8 14:4 For twelve years 9 they had served Kedorlaomer, but in the thirteenth year 10 they rebelled. 11 14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated 12 the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim, 14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. 13 14:7 Then they attacked En Mishpat (that is, Kadesh) again, 14 and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met 15 14:9 Kedorlaomer king of Elam, Tidal king of nations, 16 Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against 17 five. 14:10 Now the Valley of Siddim was full of tar pits. 18 When the kings of Sodom and Gomorrah fled, they fell into them, 19 but some survivors 20 fled to the hills. 21 14:11 The four victorious kings 22 took all the possessions and food of Sodom and Gomorrah and left. 14:12 They also took Abram’s nephew 23 Lot and his possessions when 24 they left, for Lot 25 was living in Sodom. 26
14:13 A fugitive 27 came and told Abram the Hebrew. 28 Now Abram was living by the oaks 29 of Mamre the Amorite, the brother 30 of Eshcol and Aner. (All these were allied by treaty 31 with Abram.) 32 14:14 When Abram heard that his nephew 33 had been taken captive, he mobilized 34 his 318 trained men who had been born in his household, and he pursued the invaders 35 as far as Dan. 36 14:15 Then, during the night, 37 Abram 38 divided his forces 39 against them and defeated them. He chased them as far as Hobah, which is north 40 of Damascus. 14:16 He retrieved all the stolen property. 41 He also brought back his nephew Lot and his possessions, as well as the women and the rest of 42 the people.
14:17 After Abram 43 returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram 44 in the Valley of Shaveh (known as the King’s Valley). 45 14:18 Melchizedek king of Salem 46 brought out bread and wine. (Now he was the priest of the Most High God.) 47 14:19 He blessed Abram, saying,
“Blessed be Abram by 48 the Most High God,
Creator 49 of heaven and earth. 50
14:20 Worthy of praise is 51 the Most High God,
who delivered 52 your enemies into your hand.”
Abram gave Melchizedek 53 a tenth of everything.
14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.” 14:22 But Abram replied to the king of Sodom, “I raise my hand 54 to the Lord, the Most High God, Creator of heaven and earth, and vow 55 14:23 that I will take nothing 56 belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I 57 who made Abram rich.’ 14:24 I will take nothing 58 except compensation for what the young men have eaten. 59 As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”
15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 60 and the one who will reward you in great abundance.” 61
15:2 But Abram said, “O sovereign Lord, 62 what will you give me since 63 I continue to be 64 childless, and my heir 65 is 66 Eliezer of Damascus?” 67 15:3 Abram added, 68 “Since 69 you have not given me a descendant, then look, one born in my house will be my heir!” 70
15:4 But look, 71 the word of the Lord came to him: “This man 72 will not be your heir, 73 but instead 74 a son 75 who comes from your own body will be 76 your heir.” 77 15:5 The Lord 78 took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
15:6 Abram believed 79 the Lord, and the Lord 80 considered his response of faith 81 as proof of genuine loyalty. 82
15:7 The Lord said 83 to him, “I am the Lord 84 who brought you out from Ur of the Chaldeans 85 to give you this land to possess.” 15:8 But 86 Abram 87 said, “O sovereign Lord, 88 by what 89 can I know that I am to possess it?”
15:9 The Lord 90 said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” 15:10 So Abram 91 took all these for him and then cut them in two 92 and placed each half opposite the other, 93 but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.
15:12 When the sun went down, Abram fell sound asleep, 94 and great terror overwhelmed him. 95 15:13 Then the Lord said to Abram, “Know for certain 96 that your descendants will be strangers 97 in a foreign country. 98 They will be enslaved and oppressed 99 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 100 Afterward they will come out with many possessions. 15:15 But as for you, 101 you will go to your ancestors 102 in peace and be buried at a good old age. 103 15:16 In the fourth generation 104 your descendants 105 will return here, for the sin of the Amorites has not yet reached its limit.” 106
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 107 passed between the animal parts. 108 15:18 That day the Lord made a covenant 109 with Abram: “To your descendants I give 110 this land, from the river of Egypt 111 to the great river, the Euphrates River – 15:19 the land 112 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 113
16:1 Now Sarai, 114 Abram’s wife, had not given birth to any children, 115 but she had an Egyptian servant 116 named Hagar. 117 16:2 So Sarai said to Abram, “Since 118 the Lord has prevented me from having children, have sexual relations with 119 my servant. Perhaps I can have a family by her.” 120 Abram did what 121 Sarai told him.
16:3 So after Abram had lived 122 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 123 to her husband to be his wife. 124 16:4 He had sexual relations with 125 Hagar, and she became pregnant. 126 Once Hagar realized she was pregnant, she despised Sarai. 127 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 128 I allowed my servant to have sexual relations with you, 129 but when she realized 130 that she was pregnant, she despised me. 131 May the Lord judge between you and me!” 132
16:6 Abram said to Sarai, “Since your 133 servant is under your authority, 134 do to her whatever you think best.” 135 Then Sarai treated Hagar 136 harshly, 137 so she ran away from Sarai. 138
16:7 The Lord’s angel 139 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 140 16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from 141 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 142 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 143 “so that they will be too numerous to count.” 144 16:11 Then the Lord’s angel said to her,
“You are now 145 pregnant
and are about to give birth 146 to a son.
You are to name him Ishmael, 147
for the Lord has heard your painful groans. 148
16:12 He will be a wild donkey 149 of a man.
He will be hostile to everyone, 150
and everyone will be hostile to him. 151
He will live away from 152 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 153 for she said, “Here I have seen one who sees me!” 154 16:14 That is why the well was called 155 Beer Lahai Roi. 156 (It is located 157 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 158 16:16 (Now 159 Abram was 86 years old 160 when Hagar gave birth to Ishmael.) 161
17:1 When Abram was 99 years old, 162 the Lord appeared to him and said, 163 “I am the sovereign God. 164 Walk 165 before me 166 and be blameless. 167 17:2 Then I will confirm my covenant 168 between me and you, and I will give you a multitude of descendants.” 169
17:3 Abram bowed down with his face to the ground, 170 and God said to him, 171 17:4 “As for me, 172 this 173 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 174 Abram. Instead, your name will be Abraham 175 because I will make you 176 the father of a multitude of nations. 17:6 I will make you 177 extremely 178 fruitful. I will make nations of you, and kings will descend from you. 179 17:7 I will confirm 180 my covenant as a perpetual 181 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 182 17:8 I will give the whole land of Canaan – the land where you are now residing 183 – to you and your descendants after you as a permanent 184 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 185 the covenantal requirement 186 I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: 187 Every male among you must be circumcised. 188 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 189 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 190 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 191 whether born in your house or bought with money. The sign of my covenant 192 will be visible in your flesh as a permanent 193 reminder. 17:14 Any uncircumcised male 194 who has not been circumcised in the flesh of his foreskin will be cut off 195 from his people – he has failed to carry out my requirement.” 196
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 197 Sarah 198 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 199 Kings of countries 200 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 201 as he said to himself, 202 “Can 203 a son be born to a man who is a hundred years old? 204 Can Sarah 205 bear a child at the age of ninety?” 206 17:18 Abraham said to God, “O that 207 Ishmael might live before you!” 208
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 209 I will confirm my covenant with him as a perpetual 210 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 211 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 212 He will become the father of twelve princes; 213 I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 214
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 215 and circumcised them 216 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 217 when he was circumcised; 218 17:25 his son Ishmael was thirteen years old 219 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
18:1 The Lord appeared to Abraham 220 by the oaks 221 of Mamre while 222 he was sitting at the entrance 223 to his tent during the hottest time of the day. 18:2 Abraham 224 looked up 225 and saw 226 three men standing across 227 from him. When he saw them 228 he ran from the entrance of the tent to meet them and bowed low 229 to the ground. 230
18:3 He said, “My lord, 231 if I have found favor in your sight, do not pass by and leave your servant. 232 18:4 Let a little water be brought so that 233 you may all 234 wash your feet and rest under the tree. 18:5 And let me get 235 a bit of food 236 so that you may refresh yourselves 237 since you have passed by your servant’s home. After that you may be on your way.” 238 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 239 three measures 240 of fine flour, knead it, and make bread.” 241 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 242 who quickly prepared it. 243 18:8 Abraham 244 then took some curds and milk, along with the calf that had been prepared, and placed the food 245 before them. They ate while 246 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 247 in the tent.” 18:10 One of them 248 said, “I will surely return 249 to you when the season comes round again, 250 and your wife Sarah will have a son!” 251 (Now Sarah was listening at the entrance to the tent, not far behind him. 252 18:11 Abraham and Sarah were old and advancing in years; 253 Sarah had long since passed menopause.) 254 18:12 So Sarah laughed to herself, thinking, 255 “After I am worn out will I have pleasure, 256 especially when my husband is old too?” 257
18:13 The Lord said to Abraham, “Why 258 did Sarah laugh and say, ‘Will I really 259 have a child when I am old?’ 18:14 Is anything impossible 260 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 261 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 262
18:16 When the men got up to leave, 263 they looked out over 264 Sodom. (Now 265 Abraham was walking with them to see them on their way.) 266 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 267 18:18 After all, Abraham 268 will surely become 269 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 270 using his name. 18:19 I have chosen him 271 so that he may command his children and his household after him to keep 272 the way of the Lord by doing 273 what is right and just. Then the Lord will give 274 to Abraham what he promised 275 him.”
18:20 So the Lord said, “The outcry against 276 Sodom and Gomorrah is so great and their sin so blatant 277 18:21 that I must go down 278 and see if they are as wicked as the outcry suggests. 279 If not, 280 I want to know.”
18:22 The two men turned 281 and headed 282 toward Sodom, but Abraham was still standing before the Lord. 283 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 284 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 285 of the whole earth do what is right?” 286
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 287 (although I am but dust and ashes), 288 18:28 what if there are five less than the fifty godly people? Will you destroy 289 the whole city because five are lacking?” 290 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 291 spoke to him again, 292 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 293 said, “May the Lord not be angry 294 so that I may speak! 295 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 296 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 297 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 298 when he had finished speaking 299 to Abraham. Then Abraham returned home. 300
19:1 The two angels came to Sodom in the evening while 301 Lot was sitting in the city’s gateway. 302 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 303 and wash your feet. Then you can be on your way early in the morning.” 304 “No,” they replied, “we’ll spend the night in the town square.” 305
19:3 But he urged 306 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. 19:4 Before they could lie down to sleep, 307 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 308 19:5 They shouted to Lot, 309 “Where are the men who came to you tonight? Bring them out to us so we can have sex 310 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 311 19:8 Look, I have two daughters who have never had sexual relations with 312 a man. Let me bring them out to you, and you can do to them whatever you please. 313 Only don’t do anything to these men, for they have come under the protection 314 of my roof.” 315
19:9 “Out of our way!” 316 they cried, and “This man came to live here as a foreigner, 317 and now he dares to judge us! 318 We’ll do more harm 319 to you than to them!” They kept 320 pressing in on Lot until they were close enough 321 to break down the door.
19:10 So the men inside 322 reached out 323 and pulled Lot back into the house 324 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 325 with blindness. The men outside 326 wore themselves out trying to find the door. 19:12 Then the two visitors 327 said to Lot, “Who else do you have here? 328 Do you have 329 any sons-in-law, sons, daughters, or other relatives in the city? 330 Get them out of this 331 place 19:13 because we are about to destroy 332 it. The outcry against this place 333 is so great before the Lord that he 334 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 335 He said, “Quick, get out of this place because the Lord is about to destroy 336 the city!” But his sons-in-law thought he was ridiculing them. 337
19:15 At dawn 338 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 339 or else you will be destroyed when the city is judged!” 340 19:16 When Lot 341 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 342 They led them away and placed them 343 outside the city. 19:17 When they had brought them outside, they 344 said, “Run 345 for your lives! Don’t look 346 behind you or stop anywhere in the valley! 347 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 348 19:19 Your 349 servant has found favor with you, 350 and you have shown me great 351 kindness 352 by sparing 353 my life. But I am not able to escape to the mountains because 354 this disaster will overtake 355 me and I’ll die. 356 19:20 Look, this town 357 over here is close enough to escape to, and it’s just a little one. 358 Let me go there. 359 It’s just a little place, isn’t it? 360 Then I’ll survive.” 361
19:21 “Very well,” he replied, 362 “I will grant this request too 363 and will not overthrow 364 the town you mentioned. 19:22 Run there quickly, 365 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 366
19:23 The sun had just risen 367 over the land as Lot reached Zoar. 368 19:24 Then the Lord rained down 369 sulfur and fire 370 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 371 19:25 So he overthrew those cities and all that region, 372 including all the inhabitants of the cities and the vegetation that grew 373 from the ground. 19:26 But Lot’s 374 wife looked back longingly 375 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 376 to the place where he had stood before the Lord. 19:28 He looked out toward 377 Sodom and Gomorrah and all the land of that region. 378 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 379
19:29 So when God destroyed 380 the cities of the region, 381 God honored 382 Abraham’s request. He removed Lot 383 from the midst of the destruction when he destroyed 384 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 385 to the younger, “Our father is old, and there is no man anywhere nearby 386 to have sexual relations with us, 387 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 388 so we can have sexual relations 389 with him and preserve 390 our family line through our father.” 391
19:33 So that night they made their father drunk with wine, 392 and the older daughter 393 came and had sexual relations with her father. 394 But he was not aware that she had sexual relations with him and then got up. 395 19:34 So in the morning the older daughter 396 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 397 Then you go and have sexual relations with him so we can preserve our family line through our father.” 398 19:35 So they made their father drunk 399 that night as well, and the younger one came and had sexual relations with him. 400 But he was not aware that she had sexual relations with him and then got up. 401
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 402 gave birth to a son and named him Moab. 403 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 404 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 405 region and settled between Kadesh and Shur. While he lived as a temporary resident 406 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 407 to Abimelech in a dream at night and said to him, “You are as good as dead 408 because of the woman you have taken, for she is someone else’s wife.” 409
20:4 Now Abimelech had not gone near her. He said, “Lord, 410 would you really slaughter an innocent nation? 411 20:5 Did Abraham 412 not say to me, ‘She is my sister’? And she herself said, 413 ‘He is my brother.’ I have done this with a clear conscience 414 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. 415 That is why I have kept you 416 from sinning against me and why 417 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 418 he is a prophet 419 and he will pray for you; thus you will live. 420 But if you don’t give her back, 421 know that you will surely die 422 along with all who belong to you.”
20:8 Early in the morning 423 Abimelech summoned 424 all his servants. When he told them about all these things, 425 they 426 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? 427 You have done things to me that should not be done!” 428 20:10 Then Abimelech asked 429 Abraham, “What prompted you to do this thing?” 430
20:11 Abraham replied, “Because I thought, 431 ‘Surely no one fears God in this place. They will kill me because of 432 my wife.’ 20:12 What’s more, 433 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 434 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 435 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 436 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.” 437
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 438 to your ‘brother.’ 439 This is compensation for you so that you will stand vindicated before all who are with you.” 440
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 441 had caused infertility to strike every woman 442 in the household of Abimelech because he took 443 Sarah, Abraham’s wife.
21:1 The Lord visited 444 Sarah just as he had said he would and did 445 for Sarah what he had promised. 446 21:2 So Sarah became pregnant 447 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. 448 21:4 When his son Isaac was eight days old, 449 Abraham circumcised him just as God had commanded him to do. 450 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 451
21:6 Sarah said, “God has made me laugh. 452 Everyone who hears about this 453 will laugh 454 with me.” 21:7 She went on to say, 455 “Who would 456 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 457 a great feast on the day that Isaac was weaned. 458 21:9 But Sarah noticed 459 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 460 21:10 So she said to Abraham, “Banish 461 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. 462 21:12 But God said to Abraham, “Do not be upset 463 about the boy or your slave wife. Do 464 all that Sarah is telling 465 you because through Isaac your descendants will be counted. 466 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 467 some food 468 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 469 and sent her away. So she went wandering 470 aimlessly through the wilderness 471 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 472 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 473 away; for she thought, 474 “I refuse to watch the child die.” 475 So she sat across from him and wept uncontrollably. 476
21:17 But God heard the boy’s voice. 477 The angel of God called to Hagar from heaven and asked her, “What is the matter, 478 Hagar? Don’t be afraid, for God has heard 479 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. 480 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. 481 His mother found a wife for him from the land of Egypt. 482
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 483 in all that you do. 21:23 Now swear to me right here in God’s name 484 that you will not deceive me, my children, or my descendants. 485 Show me, and the land 486 where you are staying, 487 the same loyalty 488 that I have shown you.” 489
21:24 Abraham said, “I swear to do this.” 490 21:25 But Abraham lodged a complaint 491 against Abimelech concerning a well 492 that Abimelech’s servants had seized. 493 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 494 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. 495 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 496 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 497 that I dug this well.” 498 21:31 That is why he named that place 499 Beer Sheba, 500 because the two of them swore 501 an oath there.
21:32 So they made a treaty 502 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 503 to the land of the Philistines. 504 21:33 Abraham 505 planted a tamarisk tree 506 in Beer Sheba. There he worshiped the Lord, 507 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 508
22:1 Some time after these things God tested 509 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 510 replied. 22:2 God 511 said, “Take your son – your only son, whom you love, Isaac 512 – and go to the land of Moriah! 513 Offer him up there as a burnt offering 514 on one of the mountains which I will indicate to 515 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 516 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 517 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 518 the place in the distance. 22:5 So he 519 said to his servants, “You two stay 520 here with the donkey while 521 the boy and I go up there. We will worship 522 and then return to you.” 523
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 524 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 525 “My father?” “What is it, 526 my son?” he replied. “Here is the fire and the wood,” Isaac said, 527 “but where is the lamb for the burnt offering?” 22:8 “God will provide 528 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 529 and arranged the wood on it. Next he tied up 530 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 531 his son. 22:11 But the Lord’s angel 532 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 533 the angel said. 534 “Do not do anything to him, for now I know 535 that you fear 536 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 537 and saw 538 behind him 539 a ram caught in the bushes by its horns. So he 540 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 541 It is said to this day, 542 “In the mountain of the Lord provision will be made.” 543
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 544 decrees the Lord, 545 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 546 and I will greatly multiply 547 your descendants 548 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 549 of the strongholds 550 of their enemies. 22:18 Because you have obeyed me, 551 all the nations of the earth will pronounce blessings on one another 552 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 553 for Beer Sheba where Abraham stayed. 554
22:20 After these things Abraham was told, “Milcah 555 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 556 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 557 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
23:1 Sarah lived 127 years. 558 23:2 Then she 559 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 560
23:3 Then Abraham got up from mourning his dead wife 561 and said to the sons of Heth, 562 23:4 “I am a temporary settler 563 among you. Grant 564 me ownership 565 of a burial site among you so that I may 566 bury my dead.” 567
23:5 The sons of Heth answered Abraham, 568 23:6 “Listen, sir, 569 you are a mighty prince 570 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 571 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 572 the sons of Heth. 23:8 Then he said to them, “If you agree 573 that I may bury my dead, 574 then hear me out. 575 Ask 576 Ephron the son of Zohar 23:9 if he will sell 577 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 578 for the full price, 579 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 580 replied to Abraham in the hearing 581 of the sons of Heth – before all who entered the gate 582 of his city – 23:11 “No, my lord! Hear me out. I sell 583 you both the field and the cave that is in it. 584 In the presence of my people 585 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 586 to you the price 587 of the field. Take it from me so that I may 588 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 589 400 pieces of silver, 590 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 591 and weighed 592 out for him 593 the price 594 that Ephron had quoted 595 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 596
23:17 So Abraham secured 597 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 598
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 599 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 600 and the Lord had blessed him 601 in everything. 24:2 Abraham said to his servant, the senior one 602 in his household who was in charge of everything he had, “Put your hand under my thigh 603 24:3 so that I may make you solemnly promise 604 by the Lord, the God of heaven and the God of the earth: You must not acquire 605 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 606 to find 607 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 608 to this land? Must I then 609 take your son back to the land from which you came?”
24:6 “Be careful 610 never to take my son back there!” Abraham told him. 611 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 612 promised me with a solemn oath, 613 ‘To your descendants I will give this land.’ He will send his angel 614 before you so that you may find 615 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 616 you will be free 617 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 618
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 619 He journeyed 620 to the region of Aram Naharaim 621 and the city of Nahor. 24:11 He made the camels kneel down by the well 622 outside the city. It was evening, 623 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 624 Be faithful 625 to my master Abraham. 24:13 Here I am, standing by the spring, 626 and the daughters of the people 627 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 628 In this way I will know that you have been faithful to my master.” 629
24:15 Before he had finished praying, there came Rebekah 630 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 631 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 632 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 633 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 634 her jug to her hands, she gave him a drink. 24:19 When she had done so, 635 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 636 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 637 if the Lord had made his journey successful 638 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 639 and two gold bracelets weighing ten shekels 640 and gave them to her. 641 24:23 “Whose daughter are you?” he asked. 642 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 643 24:25 We have plenty of straw and feed,” she added, 644 “and room for you 645 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 646 for my master! The Lord has led me 647 to the house 648 of my master’s relatives!” 649
24:28 The young woman ran and told her mother’s household all about 650 these things. 24:29 (Now Rebekah had a brother named Laban.) 651 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 652 and heard his sister Rebekah say, 653 “This is what the man said to me,” he went out to meet the man. There he was, standing 654 by the camels near the spring. 24:31 Laban said to him, 655 “Come, you who are blessed by the Lord! 656 Why are you standing out here when I have prepared 657 the house and a place for the camels?”
24:32 So Abraham’s servant 658 went to the house and unloaded 659 the camels. Straw and feed were given 660 to the camels, and water was provided so that he and the men who were with him could wash their feet. 661 24:33 When food was served, 662 he said, “I will not eat until I have said what I want to say.” 663 “Tell us,” Laban said. 664
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 665 The Lord 666 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 667 when she was old, 668 and my master 669 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 670 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 671 with me?’ 672 24:40 He answered, ‘The Lord, before whom I have walked, 673 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 674 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 675 may events unfold as follows: 676 24:43 Here I am, standing by the spring. 677 When 678 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 679 along came Rebekah 680 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 681 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 682 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 683
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 684 Our wishes are of no concern. 685 24:51 Rebekah stands here before you. Take her and go so that she may become 686 the wife of your master’s son, just as the Lord has decided.” 687
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 688 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 689
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 690 24:55 But Rebekah’s 691 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 692 has granted me success on my journey. Let me leave now so I may return 693 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 694 24:58 So they called Rebekah and asked her, “Do you want 695 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 696
“Our sister, may you become the mother 697 of thousands of ten thousands!
May your descendants possess the strongholds 698 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 699 the man. So Abraham’s servant 700 took Rebekah and left.
24:62 Now 701 Isaac came from 702 Beer Lahai Roi, 703 for 704 he was living in the Negev. 705 24:63 He 706 went out to relax 707 in the field in the early evening. 708 Then he looked up 709 and saw that 710 there were camels approaching. 24:64 Rebekah looked up 711 and saw Isaac. She got down from her camel 24:65 and asked 712 Abraham’s servant, 713 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 714 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 715 into his mother Sarah’s tent. He took her 716 as his wife and loved her. 717 So Isaac was comforted after his mother’s death. 718
25:1 Abraham had taken 719 another 720 wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. 721 The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 722 of Keturah.
25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines 723 and sent them off to the east, away from his son Isaac. 724
25:7 Abraham lived a total of 725 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 726 He joined his ancestors. 727 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 728 near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. 729 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 730 his son Isaac. Isaac lived near Beer Lahai Roi. 731
25:12 This is the account of Abraham’s son Ishmael, 732 whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
25:13 These are the names of Ishmael’s sons, by their names according to their records: 733 Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes 734 according to their clans.
25:17 Ishmael lived a total of 735 137 years. He breathed his last and died; then he joined his ancestors. 736 25:18 His descendants 737 settled from Havilah to Shur, which runs next 738 to Egypt all the way 739 to Asshur. 740 They settled 741 away from all their relatives. 742
25:19 This is the account of Isaac, 743 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 744 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 745
25:21 Isaac prayed to 746 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 747 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 748 So she asked the Lord, 749 25:23 and the Lord said to her,
“Two nations 750 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 751 there were 752 twins in her womb. 25:25 The first came out reddish 753 all over, 754 like a hairy 755 garment, so they named him Esau. 756 25:26 When his brother came out with 757 his hand clutching Esau’s heel, they named him Jacob. 758 Isaac was sixty years old 759 when they were born.
25:27 When the boys grew up, Esau became a skilled 760 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 761 25:28 Isaac loved Esau because he had a taste for fresh game, 762 but Rebekah loved 763 Jacob.
25:29 Now Jacob cooked some stew, 764 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 765 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 766 Edom.) 767
25:31 But Jacob replied, “First 768 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 769 25:33 But Jacob said, “Swear an oath to me now.” 770 So Esau 771 swore an oath to him and sold his birthright 772 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 773 So Esau despised his birthright. 774
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 775 in the days of Abraham. 776 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 777 settle down in the land that I will point out to you. 778 26:3 Stay 779 in this land. Then I will be with you and will bless you, 780 for I will give all these lands to you and to your descendants, 781 and I will fulfill 782 the solemn promise I made 783 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 784 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 785 26:5 All this will come to pass 786 because Abraham obeyed me 787 and kept my charge, my commandments, my statutes, and my laws.” 788 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 789 He was afraid to say, “She is my wife,” for he thought to himself, 790 “The men of this place will kill me to get 791 Rebekah because she is very beautiful.”
26:8 After Isaac 792 had been there a long time, 793 Abimelech king of the Philistines happened to look out a window and observed 794 Isaac caressing 795 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 796 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 797
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 798 One of the men 799 might easily have had sexual relations with 800 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 801 this man or his wife will surely be put to death.” 802
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 803 because the Lord blessed him. 804 26:13 The man became wealthy. 805 His influence continued to grow 806 until he became very prominent. 26:14 He had 807 so many sheep 808 and cattle 809 and such a great household of servants that the Philistines became jealous 810 of him. 26:15 So the Philistines took dirt and filled up 811 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 812 for you have become much more powerful 813 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 814 26:18 Isaac reopened 815 the wells that had been dug 816 back in the days of his father Abraham, for the Philistines had stopped them up 817 after Abraham died. Isaac 818 gave these wells 819 the same names his father had given them. 820
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 821 water there, 26:20 the herdsmen of Gerar quarreled 822 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 823 named the well 824 Esek 825 because they argued with him about it. 826 26:21 His servants 827 dug another well, but they quarreled over it too, so Isaac named it 828 Sitnah. 829 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 830 named it 831 Rehoboth, 832 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 833 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 834 the Lord. He pitched his tent there, and his servants dug a well. 835
26:26 Now Abimelech had come 836 to him from Gerar along with 837 Ahuzzah his friend 838 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 839 and sent me away from you.” 26:28 They replied, “We could plainly see 840 that the Lord is with you. So we decided there should be 841 a pact between us 842 – between us 843 and you. Allow us to make 844 a treaty with you 26:29 so that 845 you will not do us any harm, just as we have not harmed 846 you, but have always treated you well 847 before sending you away 848 in peace. Now you are blessed by the Lord.” 849
26:30 So Isaac 850 held a feast for them and they celebrated. 851 26:31 Early in the morning the men made a treaty with each other. 852 Isaac sent them off; they separated on good terms. 853
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 854 26:33 So he named it Shibah; 855 that is why the name of the city has been Beer Sheba 856 to this day.
26:34 When 857 Esau was forty years old, 858 he married 859 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 860
27:1 When 861 Isaac was old and his eyes were so weak that he was almost blind, 862 he called his older 863 son Esau and said to him, “My son!” “Here I am!” Esau 864 replied. 27:2 Isaac 865 said, “Since 866 I am so old, I could die at any time. 867 27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 868 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 869 I will eat it so that I may bless you 870 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 871 When Esau went out to the open fields to hunt down some wild game and bring it back, 872 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 873 it and bless you 874 in the presence of the Lord 875 before I die.’ 27:8 Now then, my son, do 876 exactly what I tell you! 877 27:9 Go to the flock and get me two of the best young goats. I’ll prepare 878 them in a tasty way for your father, just the way he loves them. 27:10 Then you will take 879 it to your father. Thus he will eat it 880 and 881 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! 882 27:12 My father may touch me! Then he’ll think I’m mocking him 883 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, 884 my son! Just obey me! 885 Go and get them for me!”
27:14 So he went and got the goats 886 and brought them to his mother. She 887 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 888 on his hands 889 and the smooth part of his neck. 27:17 Then she handed 890 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 891 replied, “Here I am. Which are you, my son?” 892 27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 893 and eat some of my wild game so that you can bless me.” 894 27:20 But Isaac asked his son, “How in the world 895 did you find it so quickly, 896 my son?” “Because the Lord your God brought it to me,” 897 he replied. 898 27:21 Then Isaac said to Jacob, “Come closer so I can touch you, 899 my son, and know for certain if you really are my son Esau.” 900 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. 901 27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob 902 replied. 27:25 Isaac 903 said, “Bring some of the wild game for me to eat, my son. 904 Then I will bless you.” 905 So Jacob 906 brought it to him, and he ate it. He also brought him wine, and Isaac 907 drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob 908 went over and kissed him. When Isaac caught the scent 909 of his clothing, he blessed him, saying,
“Yes, 910 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 911
and the richness 912 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 913 lord 914 over your brothers,
and the sons of your mother will bow down to you. 915
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 916 his father’s 917 presence, when his brother Esau returned from the hunt. 918 27:31 He also prepared some tasty food and brought it to his father. Esau 919 said to him, “My father, get up 920 and eat some of your son’s wild game. Then you can bless me.” 921 27:32 His father Isaac asked, 922 “Who are you?” “I am your firstborn son,” 923 he replied, “Esau!” 27:33 Isaac began to shake violently 924 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. 925 He will indeed be blessed!”
27:34 When Esau heard 926 his father’s words, he wailed loudly and bitterly. 927 He said to his father, “Bless me too, my father!” 27:35 But Isaac 928 replied, “Your brother came in here deceitfully and took away 929 your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! 930 He has tripped me up 931 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!” 932 Then Esau wept loudly. 933
27:39 So his father Isaac said to him,
“Indeed, 934 your home will be
away from the richness 935 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.” 936
27:41 So Esau hated 937 Jacob because of the blessing his father had given to his brother. 938 Esau said privately, 939 “The time 940 of mourning for my father is near; then I will kill 941 my brother Jacob!”
27:42 When Rebekah heard what her older son Esau had said, 942 she quickly summoned 943 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 944 27:43 Now then, my son, do what I say. 945 Run away immediately 946 to my brother Laban in Haran. 27:44 Live with him for a little while 947 until your brother’s rage subsides. 27:45 Stay there 948 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. 949 Why should I lose both of you in one day?” 950
27:46 Then Rebekah said to Isaac, “I am deeply depressed 951 because of these daughters of Heth. 952 If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” 953
28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 954 28:2 Leave immediately 955 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 956 bless you! May he make you fruitful and give you a multitude of descendants! 957 Then you will become 958 a large nation. 959 28:4 May he give you and your descendants the blessing he gave to Abraham 960 so that you may possess the land 961 God gave to Abraham, the land where you have been living as a temporary resident.” 962 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. 963 As he blessed him, 964 Isaac commanded him, “You must not marry a Canaanite woman.” 965 28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized 966 that the Canaanite women 967 were displeasing to 968 his father Isaac. 28:9 So Esau went to Ishmael and married 969 Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place 970 where he decided to camp because the sun had gone down. 971 He took one of the stones 972 and placed it near his head. 973 Then he fell asleep 974 in that place 28:12 and had a dream. 975 He saw 976 a stairway 977 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. 978 I will give you and your descendants the ground 979 you are lying on. 28:14 Your descendants will be like the dust of the earth, 980 and you will spread out 981 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 982 using your name and that of your descendants. 983 28:15 I am with you! 984 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 985 and thought, 986 “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 987 in the morning Jacob 988 took the stone he had placed near his head 989 and set it up as a sacred stone. 990 Then he poured oil on top of it. 28:19 He called that place Bethel, 991 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 992 to eat and clothing to wear, 28:21 and I return safely to my father’s home, 993 then the Lord will become my God. 28:22 Then this stone 994 that I have set up as a sacred stone will be the house of God, and I will surely 995 give you back a tenth of everything you give me.” 996
[14:1] 1 tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”
[14:1] 2 sn Shinar (also in v. 9) is the region of Babylonia.
[14:1] 3 tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).
[14:2] sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).
[14:2] 5 sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.
[14:3] 6 tn Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.
[14:3] 7 tn The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.
[14:3] 8 sn The Salt Sea is the older name for the Dead Sea.
[14:4] 9 tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.
[14:4] 10 tn This is another adverbial accusative of time.
[14:4] 11 sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.
[14:5] 12 tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.
[14:6] 13 sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.
[14:7] 14 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”
[14:9] 16 tn Or “Goyim.” See the note on the word “nations” in 14:1.
[14:9] 17 tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.
[14:10] 18 tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”
[14:10] sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).
[14:10] 19 tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).
[14:10] 21 sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.
[14:11] 22 tn Heb “they”; the referent (the four victorious kings, see v. 9) has been supplied in the translation for clarity.
[14:12] 23 tn Heb “Lot the son of his brother.”
[14:12] 25 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[14:12] 26 tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.
[14:13] 27 tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.
[14:13] 28 sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).
[14:13] 29 tn Or “terebinths.”
[14:13] 30 tn Or “a brother”; or “a relative”; or perhaps “an ally.”
[14:13] 31 tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.
[14:13] 32 tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.
[14:14] 33 tn Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother (Gen 11:27).
[14:14] 34 tn The verb וַיָּרֶק (vayyareq) is a rare form, probably related to the word רֵיק (req, “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser (Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq, cognate with Akkadian deku, “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד (dalet) and ר (resh) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.
[14:14] 35 tn The words “the invaders” have been supplied in the translation for clarification.
[14:14] 36 sn The use of the name Dan reflects a later perspective. The Danites did not migrate to this northern territory until centuries later (see Judg 18:29). Furthermore Dan was not even born until much later. By inserting this name a scribe has clarified the location of the region.
[14:15] 37 tn The Hebrew text simply has “night” as an adverbial accusative.
[14:15] 38 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:15] 39 tn Heb “he divided himself…he and his servants.”
[14:15] 40 tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.
[14:16] 41 tn The word “stolen” is supplied in the translation for clarification.
[14:16] 42 tn The phrase “the rest of “ has been supplied in the translation for clarification.
[14:17] 43 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 44 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 45 sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.
[14:18] 46 sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the
[14:18] 47 tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.
[14:18] sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’el ’elyon) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.
[14:19] 48 tn The preposition לְ (lamed) introduces the agent after the passive participle.
[14:19] 49 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”
[14:19] 50 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
[14:20] 51 tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.
[14:20] 52 sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.
[14:20] 53 tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.
[14:22] 54 tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”
[14:22] 55 tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.
[14:23] 56 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the
[14:23] 57 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.
[14:24] 58 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.
[14:24] 59 tn Heb “except only what the young men have eaten.”
[15:1] 60 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
[15:1] 61 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
[15:1] sn Abram has just rejected all the spoils of war, and the
[15:2] 62 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
[15:2] 63 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
[15:2] 64 tn Heb “I am going.”
[15:2] 65 tn Heb “the son of the acquisition of my house.”
[15:2] sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.
[15:2] 66 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
[15:2] 67 sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.
[15:3] 68 tn Heb “And Abram said.”
[15:3] 69 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
[15:3] 70 tn Heb “is inheriting me.”
[15:4] 71 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.
[15:4] 72 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
[15:4] 73 tn Heb “inherit you.”
[15:4] 74 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
[15:4] 75 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
[15:4] 76 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
[15:4] 77 tn Heb “will inherit you.”
[15:5] 78 tn Heb “he”; the referent (the
[15:6] 79 tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.
[15:6] 80 tn Heb “and he”; the referent (the
[15:6] 81 tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.
[15:6] 82 tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).
[15:6] sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the
[15:7] 83 tn Heb “And he said.”
[15:7] 84 sn I am the
[15:7] 85 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[15:8] 86 tn Here the vav carries adversative force and is translated “but.”
[15:8] 87 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:8] 88 tn See note on the phrase “sovereign
[15:9] 90 tn Heb “He”; the referent (the
[15:10] 91 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 92 tn Heb “in the middle.”
[15:10] 93 tn Heb “to meet its neighbor.”
[15:10] sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.
[15:12] 94 tn Heb “a deep sleep fell on Abram.”
[15:12] 95 tn Heb “and look, terror, a great darkness was falling on him.”
[15:13] 96 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.
[15:13] 97 tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.
[15:13] 98 tn Heb “in a land not theirs.”
[15:13] 99 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.
[15:14] 100 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.
[15:15] 101 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
[15:15] 102 sn You will go to your ancestors. This is a euphemistic expression for death.
[15:15] 103 tn Heb “in a good old age.”
[15:16] 104 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.
[15:16] 105 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
[15:16] 106 tn Heb “is not yet complete.”
[15:16] sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.
[15:17] 107 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
[15:17] 108 tn Heb “these pieces.”
[15:18] 109 tn Heb “cut a covenant.”
[15:18] 110 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
[15:18] sn To your descendants I give this land. The
[15:18] 111 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 112 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 113 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
[16:1] 114 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 115 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
[16:1] 116 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 117 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
[16:2] 118 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 119 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
[16:2] 120 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 121 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:2] sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
[16:3] 122 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
[16:3] 123 tn Heb “the Egyptian, her female servant.”
[16:3] 124 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
[16:4] 125 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 126 tn Or “she conceived” (also in v. 5)
[16:4] 127 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.
[16:5] 128 tn Heb “my wrong is because of you.”
[16:5] 129 tn Heb “I placed my female servant in your bosom.”
[16:5] 131 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
[16:5] 132 tn Heb “me and you.”
[16:5] sn May the
[16:6] 133 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 134 tn Heb “in your hand.”
[16:6] 135 tn Heb “what is good in your eyes.”
[16:6] 136 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 137 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 138 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 139 tn Heb “the messenger of the
[16:7] 140 tn Heb “And the angel of the
[16:8] 141 tn Heb “from the presence of.”
[16:9] 142 tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
[16:10] 143 tn Heb “The
[16:10] 144 tn Heb “cannot be numbered because of abundance.”
[16:11] 145 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 146 tn The active participle refers here to something that is about to happen.
[16:11] 147 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
[16:11] 148 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:11] sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.
[16:12] 149 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
[16:12] 150 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
[16:12] 151 tn Heb “And the hand of everyone will be against him.”
[16:12] 152 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
[16:13] 153 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 154 tn Heb “after one who sees me.”
[16:13] sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.
[16:14] 155 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 156 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
[16:14] 157 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 158 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:15] sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.
[16:16] 159 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 160 tn Heb “the son of eighty-six years.”
[16:16] 161 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.
[17:1] 162 tn Heb “the son of ninety-nine years.”
[17:1] 163 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] 164 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
[17:1] 165 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] 166 tn Or “in my presence.”
[17:1] 167 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
[17:2] 168 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 169 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 170 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 171 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[17:4] 173 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 174 tn Heb “will your name be called.”
[17:5] 175 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
[17:5] 176 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 177 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 178 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 179 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 180 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 181 tn Or “as an eternal.”
[17:7] 182 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 183 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
[17:8] 184 tn Or “as an eternal.”
[17:9] 185 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
[17:9] 186 tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
[17:10] 187 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 188 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
[17:12] 190 tn Heb “the son of eight days.”
[17:13] 191 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 192 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:13] 193 tn Or “an eternal.”
[17:14] 194 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 195 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
[17:14] 196 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:15] 197 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 198 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
[17:16] 199 tn Heb “she will become nations.”
[17:17] 201 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
[17:17] 202 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 203 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 204 tn Heb “to the son of a hundred years.”
[17:17] 205 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
[17:17] 206 tn Heb “the daughter of ninety years.”
[17:18] 207 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 208 tn Or “live with your blessing.”
[17:19] 209 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
[17:19] 210 tn Or “as an eternal.”
[17:20] 211 sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.
[17:20] 212 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 213 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.
[17:22] 214 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
[17:22] sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.
[17:23] 215 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
[17:23] 216 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 217 tn Heb “the son of ninety-nine years.”
[17:24] 218 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 219 tn Heb “the son of thirteen years.”
[18:1] 220 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 221 tn Or “terebinths.”
[18:1] 222 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 223 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 224 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 225 tn Heb “lifted up his eyes.”
[18:2] 226 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 227 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 228 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 229 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 230 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 231 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
[18:3] 232 tn Heb “do not pass by from upon your servant.”
[18:4] 233 tn The imperative after the jussive indicates purpose here.
[18:4] 234 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
[18:5] 235 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 236 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
[18:5] 237 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 238 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 239 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
[18:6] 240 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
[18:6] 241 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 242 tn Heb “the young man.”
[18:7] 243 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 244 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 245 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 246 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 247 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 248 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 249 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
[18:10] 250 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 251 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 252 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 254 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 256 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
[18:12] 257 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 258 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 259 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 260 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 261 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
[18:15] 262 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 263 tn Heb “And the men arose from there.”
[18:16] 264 tn Heb “toward the face of.”
[18:16] 265 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 266 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
[18:17] 267 tn The active participle here refers to an action that is imminent.
[18:18] 268 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 269 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 270 tn Theoretically the Niphal 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 Abram were going to be a channel or source of blessing. But in later 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 [or “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 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[18:19] 271 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
[18:19] 272 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
[18:19] 273 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 274 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 275 tn Heb “spoke to.”
[18:20] 276 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 278 tn The cohortative indicates the
[18:21] sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the
[18:21] 279 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 280 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 281 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 283 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 284 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 286 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 287 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 288 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 289 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 290 tn Heb “because of five.”
[18:29] 291 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 292 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 293 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 294 tn Heb “let it not be hot to the
[18:30] 295 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 296 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 297 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 298 tn Heb “And the
[18:33] 299 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 300 tn Heb “to his place.”
[19:1] 301 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 302 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:1] sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).
[19:2] 303 tn The imperatives have the force of invitation.
[19:2] 304 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 305 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 306 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.
[19:4] 307 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
[19:4] 308 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
[19:5] 309 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 310 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
[19:5] sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.
[19:7] 311 tn Heb “may my brothers not act wickedly.”
[19:8] 312 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 313 tn Heb “according to what is good in your eyes.”
[19:8] 315 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
[19:9] 316 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 317 tn Heb “to live as a resident alien.”
[19:9] 318 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
[19:9] 319 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
[19:9] 320 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 321 tn Heb “and they drew near.”
[19:10] 322 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
[19:10] 323 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 324 tn Heb “to them into the house.”
[19:11] 325 tn Heb “from the least to the greatest.”
[19:11] 326 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 327 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
[19:12] 328 tn Heb “Yet who [is there] to you here?”
[19:12] 329 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 330 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 331 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 332 tn The Hebrew participle expresses an imminent action here.
[19:13] 333 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 334 tn Heb “the
[19:14] 335 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
[19:14] 336 tn The Hebrew active participle expresses an imminent action.
[19:14] 337 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
[19:15] 338 tn Heb “When dawn came up.”
[19:15] 339 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
[19:15] 340 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 341 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 342 tn Heb “in the compassion of the
[19:16] 343 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
[19:17] 344 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
[19:17] 346 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
[19:17] 347 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 348 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 349 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
[19:19] 350 tn Heb “in your eyes.”
[19:19] 351 tn Heb “you made great your kindness.”
[19:19] 352 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 353 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 355 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 356 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 357 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
[19:20] 358 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 359 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 360 tn Heb “Is it not little?”
[19:20] 361 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 362 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
[19:21] 363 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 364 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
[19:22] 365 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 366 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
[19:23] 367 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 368 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
[19:24] 369 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 370 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 371 tn Heb “from the
[19:24] sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the
[19:25] 372 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 373 tn Heb “and the vegetation of the ground.”
[19:26] 374 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 375 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:26] sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.
[19:27] 376 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 377 tn Heb “upon the face of.”
[19:28] 378 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:28] 379 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:28] sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”
[19:29] 380 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 381 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 382 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.
[19:29] 383 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 384 tn Heb “the overthrow when [he] overthrew.”
[19:31] 385 tn Heb “and the firstborn said.”
[19:31] 386 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
[19:31] 387 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 388 tn Heb “drink wine.”
[19:32] 389 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
[19:32] 390 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 391 tn Heb “and we will keep alive from our father descendants.”
[19:32] sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.
[19:33] 392 tn Heb “drink wine.”
[19:33] 393 tn Heb “the firstborn.”
[19:33] 394 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
[19:33] 395 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 396 tn Heb “the firstborn.”
[19:34] 397 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 398 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 399 tn Heb “drink wine.”
[19:35] 400 tn Heb “lied down with him.”
[19:35] 401 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 402 tn Heb “the firstborn.”
[19:37] 403 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
[19:38] 404 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
[20:1] 405 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 406 tn Heb “and he sojourned.”
[20:3] 408 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] 409 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 410 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 411 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] 412 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 413 tn Heb “and she, even she.”
[20:5] 414 tn Heb “with the integrity of my heart.”
[20:6] 415 tn Heb “with the integrity of your heart.”
[20:6] 416 tn Heb “and I, even I, kept you.”
[20:6] 417 tn Heb “therefore.”
[20:7] 418 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 419 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 420 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 421 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 422 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 423 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 424 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 425 tn Heb “And he spoke all these things in their ears.”
[20:8] 426 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 427 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] 428 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 429 tn Heb “And Abimelech said to.”
[20:10] 430 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 431 tn Heb “Because I said.”
[20:11] 432 tn Heb “over the matter of.”
[20:12] 433 tn Heb “but also.”
[20:13] 434 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] 435 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 436 tn Heb “took and gave.”
[20:15] 437 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 438 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] 439 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] 440 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] 441 tn In the Hebrew text the clause begins with “because.”
[20:18] 442 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] sn The
[20:18] 443 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[21:1] 444 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] 445 tn Heb “and the
[21:2] 447 tn Or “she conceived.”
[21:3] 448 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] 449 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 450 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 451 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] 452 tn Heb “Laughter God has made for me.”
[21:6] 453 tn The words “about this” are supplied in the translation for clarification.
[21:6] 454 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] 456 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 458 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] 460 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.
[21:9] sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).
[21:10] 461 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] 462 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] 463 tn Heb “Let it not be evil in your eyes.”
[21:12] 464 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] 465 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 466 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] 467 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 468 tn Heb “bread,” although the term can be used for food in general.
[21:14] 469 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] 470 tn Heb “she went and wandered.”
[21:14] 471 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] 472 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] 473 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 475 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] 476 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] 477 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] 478 tn Heb “What to you?”
[21:17] 479 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 480 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] 481 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] 482 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 483 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 484 tn Heb “And now swear to me by God here.”
[21:23] 485 tn Heb “my offspring and my descendants.”
[21:23] 486 tn The word “land” refers by metonymy to the people in the land.
[21:23] 487 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 489 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] 490 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] 491 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] 492 tn Heb “concerning the matter of the well of water.”
[21:25] 493 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:26] 494 tn Heb “and also.”
[21:27] 495 tn Heb “cut a covenant.”
[21:29] 496 tn Heb “What are these?”
[21:30] 497 tn Heb “that it be for me for a witness.”
[21:30] 498 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] 499 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] 500 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] 501 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 502 tn Heb “cut a covenant.”
[21:32] 503 tn Heb “arose and returned.”
[21:32] 504 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] 505 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 506 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] 507 tn Heb “he called there in the name of the
[21:34] 508 tn Heb “many days.”
[22:1] 509 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 510 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 511 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 512 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
[22:2] 513 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
[22:2] 514 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
[22:2] 515 tn Heb “which I will say to.”
[22:3] 516 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 517 tn Heb “he arose and he went.”
[22:4] 518 tn Heb “lifted up his eyes and saw.”
[22:5] 519 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 520 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 521 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 522 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 523 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
[22:6] 524 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 525 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 526 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 527 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.
[22:8] 528 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[22:8] sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.
[22:9] 529 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
[22:9] 530 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
[22:10] 531 tn Heb “in order to slaughter.”
[22:11] 532 sn Heb “the messenger of the
[22:12] 533 tn Heb “Do not extend your hand toward the boy.”
[22:12] 534 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 535 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 536 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 537 tn Heb “lifted his eyes.”
[22:13] 538 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
[22:13] 539 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 540 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 541 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
[22:14] 542 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
[22:14] 543 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
[22:16] 544 tn Heb “By myself I swear.”
[22:16] 545 tn Heb “the oracle of the
[22:17] 546 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 547 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] sn I will greatly multiply. The
[22:17] 548 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 550 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[22:18] 551 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).
[22:18] 552 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[22:19] 553 tn Heb “and they arose and went together.”
[22:19] 554 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 555 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 556 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
[22:23] 557 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
[23:1] 558 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[23:2] 559 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 560 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
[23:3] 561 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 562 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), 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.
[23:4] 563 tn Heb “a resident alien and a settler.”
[23:4] 564 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
[23:4] 565 tn Or “possession.”
[23:4] 566 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 567 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:5] 568 tn Heb “answered Abraham saying to him.”
[23:6] 569 tn Heb “Hear us, my lord.”
[23:6] 570 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
[23:6] 571 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 572 tn Heb “to the people of the land” (also in v. 12).
[23:8] 573 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
[23:8] 574 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:8] 576 tn Heb “intercede for me with.”
[23:9] 577 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
[23:9] 578 tn Heb “in your presence.”
[23:10] 580 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 581 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 582 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
[23:11] 583 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] 584 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] 585 tn Heb “in the presence of the sons of my people.”
[23:13] 588 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 589 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 590 sn Four hundred pieces 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 4.6 kilograms, or 160 ounces (about 10 pounds).
[23:16] 591 tn Heb “listened to Ephron.”
[23:16] 592 tn Heb “and Abraham weighed out.”
[23:16] 593 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 595 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 596 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
[23:17] 597 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
[23:18] 598 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:18] sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.
[23:20] 599 tn Heb “possession of a grave.”
[24:1] 601 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 602 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 603 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
[24:3] 604 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 605 tn Heb “because you must not take.”
[24:4] 606 tn Heb “for to my country and my relatives you must go.”
[24:5] 608 tn Heb “to go after me.”
[24:5] 609 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
[24:6] 610 tn Heb “guard yourself.”
[24:6] 611 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
[24:7] 612 tn Or “the land of my birth.”
[24:7] 613 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 614 tn Or “his messenger.”
[24:7] 615 tn Heb “before you and you will take.”
[24:8] 616 tn Heb “ to go after you.”
[24:8] 617 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
[24:9] 618 tn Heb “and he swore to him concerning this matter.”
[24:10] 619 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
[24:10] 620 tn Heb “and he arose and went.”
[24:10] 621 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:10] sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.
[24:11] 622 tn Heb “well of water.”
[24:11] 623 tn Heb “at the time of evening.”
[24:12] 624 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
[24:12] 625 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 626 tn Heb “the spring of water.”
[24:14] 628 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
[24:14] 629 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
[24:15] 630 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
[24:15] 631 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
[24:16] 632 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
[24:17] 633 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 634 tn Heb “and she hurried and lowered.”
[24:19] 635 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 636 tn Heb “and she hurried and emptied.”
[24:21] 638 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
[24:22] 639 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 640 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
[24:22] 641 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 642 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:24] 643 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 644 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:25] 645 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 646 tn Heb “his faithfulness and his commitment.”
[24:27] 647 tn Heb “As for me – in the way the
[24:27] 648 tn Here “house” is an adverbial accusative of termination.
[24:27] 649 tn Heb “brothers.”
[24:28] 650 tn Heb “according to.”
[24:29] 651 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 652 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
[24:30] 653 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 654 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
[24:31] 655 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 656 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 657 tn The disjunctive clause is circumstantial.
[24:32] 658 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 659 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
[24:32] 660 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 661 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 662 tn Heb “and food was placed before him.”
[24:33] 663 tn Heb “my words.”
[24:33] 664 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:33] tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.
[24:35] 665 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 666 tn Heb “and he.” The referent (the
[24:36] 667 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 668 tn Heb “after her old age.”
[24:36] 669 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 670 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
[24:39] 671 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 672 tn Heb “after me.”
[24:40] 673 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
[24:41] 674 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
[24:42] 675 tn Heb “if you are making successful my way on which I am going.”
[24:42] 676 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 677 tn Heb “the spring of water.”
[24:43] 678 tn Heb “and it will be.”
[24:45] 679 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
[24:45] 680 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 681 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 682 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
[24:49] 683 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
[24:50] 684 tn Heb “From the
[24:50] 685 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
[24:51] 686 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 687 tn Heb “as the
[24:53] 688 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 689 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 690 tn Heb “Send me away to my master.”
[24:55] 691 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 692 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 693 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 694 tn Heb “and we will ask her mouth.”
[24:58] 695 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 696 tn Heb “and said to her.”
[24:60] 697 tn Heb “become thousands of ten thousands.”
[24:60] sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).
[24:60] 698 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
[24:61] 699 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 700 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 701 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 702 tn Heb “from the way of.”
[24:62] 703 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
[24:62] 704 tn This disjunctive clause is explanatory.
[24:62] 705 tn Or “the South [country].”
[24:62] sn Negev is the name for the southern desert region in the land of Canaan.
[24:63] 706 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 707 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 708 tn Heb “at the turning of the evening.”
[24:63] 709 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 710 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
[24:64] 711 tn Heb “lifted up her eyes.”
[24:65] 712 tn Heb “and she said to.”
[24:65] 713 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 714 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[24:67] 715 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 716 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 717 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 718 tn Heb “after his mother.” This must refer to Sarah’s death.
[25:1] sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.
[25:1] 720 tn Heb “And Abraham added and took.”
[25:3] 721 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.
[25:6] 723 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 724 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”
[25:7] 725 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.
[25:8] 726 tn Heb “old and full.”
[25:8] 727 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[25:9] 728 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
[25:10] 729 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 730 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
[25:11] 731 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 732 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).
[25:13] 733 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”
[25:16] 734 tn Or “tribal chieftains.”
[25:17] 735 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 736 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[25:18] 737 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 738 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 739 tn Heb “as you go.”
[25:18] 740 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 742 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
[25:19] 743 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.
[25:20] 744 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 745 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.
[25:21] 746 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
[25:22] 747 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 748 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
[25:22] 749 sn Asked the
[25:23] 750 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
[25:24] 751 tn Heb “And her days were filled to give birth.”
[25:24] 752 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
[25:25] 753 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
[25:25] 754 tn Heb “all of him.”
[25:25] 755 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
[25:25] 756 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
[25:26] 757 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 758 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
[25:26] sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.
[25:26] 759 tn Heb “the son of sixty years.”
[25:27] 761 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
[25:28] 762 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.
[25:28] 763 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.
[25:29] 764 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[25:30] 765 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
[25:30] 766 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 767 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
[25:32] 769 tn Heb “And what is this to me, a birthright?”
[25:33] 770 tn Heb “Swear to me today.”
[25:33] 771 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 772 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
[25:34] 773 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.
[25:34] 774 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.
[26:1] 775 tn Heb “in addition to the first famine which was.”
[26:1] 776 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
[26:2] 777 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
[26:2] 778 tn Heb “say to you.”
[26:3] 779 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
[26:3] 780 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.
[26:3] 781 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[26:3] sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the
[26:3] 782 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
[26:3] 783 tn Heb “the oath which I swore.”
[26:3] sn The solemn promise I made. See Gen 15:18-20; 22:16-18.
[26:4] 784 tn Heb “your descendants.”
[26:4] 785 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[26:5] 786 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 787 tn Heb “listened to my voice.”
[26:5] 788 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
[26:7] 789 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 790 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
[26:7] 791 tn Heb “kill me on account of.”
[26:8] 792 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 793 tn Heb “and it happened when the days were long to him there.”
[26:8] 794 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
[26:8] sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
[26:9] 796 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 797 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
[26:10] 798 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
[26:10] 800 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
[26:11] 801 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
[26:11] 802 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 803 tn Heb “a hundredfold.”
[26:12] 804 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 805 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 806 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 807 tn Heb “and there was to him.”
[26:14] 808 tn Heb “possessions of sheep.”
[26:14] 809 tn Heb “possessions of cattle.”
[26:14] 810 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 811 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 812 tn Heb “Go away from us.”
[26:16] 813 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
[26:17] 814 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:17] sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the
[26:18] 815 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 816 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 817 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 818 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 819 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 820 tn Heb “called names to them according to the names that his father called them.”
[26:19] 821 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 822 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 823 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 824 tn Heb “and he called the name of the well.”
[26:20] 825 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
[26:20] 826 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 827 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 828 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 829 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
[26:22] 830 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 831 tn Heb “and he called its name.”
[26:22] 832 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
[26:23] 833 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 834 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 835 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 836 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
[26:26] 838 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
[26:27] 839 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 840 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 841 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
[26:28] 842 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 843 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 844 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
[26:29] 845 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 847 tn Heb “and just as we have done only good with you.”
[26:29] 848 tn Heb “and we sent you away.”
[26:29] 849 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
[26:30] 850 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 851 tn Heb “and they ate and drank.”
[26:31] 852 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 853 tn Heb “and they went from him in peace.”
[26:32] 854 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[26:33] 855 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
[26:33] 856 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
[26:34] 857 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 858 tn Heb “the son of forty years.”
[26:34] 859 tn Heb “took as a wife.”
[26:35] 860 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[27:1] 861 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] 862 tn Heb “and his eyes were weak from seeing.”
[27:1] 863 tn Heb “greater” (in terms of age).
[27:1] 864 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
[27:2] 865 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
[27:2] 866 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
[27:2] 867 tn Heb “I do not know the day of my death.”
[27:3] 868 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] 869 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 870 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] 871 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] 872 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 873 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 874 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 875 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
[27:8] 876 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 877 tn Heb “to that which I am commanding you.”
[27:9] 878 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:10] 879 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] 880 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] 881 tn Heb “so that.” The conjunction indicates purpose or result.
[27:11] 882 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] 883 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] 884 tn Heb “upon me your curse.”
[27:13] 885 tn Heb “only listen to my voice.”
[27:14] 886 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[27:14] 887 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
[27:16] 888 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] 889 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] 890 tn Heb “gave…into the hand of.”
[27:18] 891 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 892 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] 893 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] 894 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] 895 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] 896 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
[27:20] 897 tn Heb “caused to meet before me.”
[27:20] 898 tn Heb “and he said, ‘Because the
[27:21] 899 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
[27:21] 900 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] 901 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] 902 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 903 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 904 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] 905 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] 906 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 907 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:27] 908 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[27:27] 909 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
[27:28] 911 tn Heb “and from the dew of the sky.”
[27:28] 912 tn Heb “and from the fatness.”
[27:29] 913 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] 914 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] 915 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] 916 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
[27:30] 917 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was
[27:30] 918 tn Heb “and Esau his brother came from his hunt.”
[27:31] 919 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] 920 tn Or “arise” (i.e., sit up).
[27:31] 921 tn Heb “so that your soul may bless me.”
[27:32] 923 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] 924 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] 925 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] 926 tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.
[27:34] 927 tn Heb “and he yelled [with] a great and bitter yell to excess.”
[27:35] 928 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:35] 929 tn Or “took”; “received.”
[27:36] 930 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] 931 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] 932 tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.
[27:38] 933 tn Heb “and Esau lifted his voice and wept.”
[27:39] 935 tn Heb “from the fatness.”
[27:40] 936 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] 937 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
[27:41] 938 tn Heb “because of the blessing which his father blessed him.”
[27:41] 939 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] 941 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
[27:42] 942 tn Heb “and the words of Esau her older son were told to Rebekah.”
[27:42] 943 tn Heb “she sent and called for.”
[27:42] 944 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] 945 tn Heb “listen to my voice.”
[27:43] 946 tn Heb “arise, flee.”
[27:44] 947 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] 948 tn The words “stay there” are supplied in the translation for stylistic reasons.
[27:45] 949 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] 950 tn If Jacob stayed, he would be killed and Esau would be forced to run away.
[27:46] 951 tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).
[27:46] 952 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] 953 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] 954 tn Heb “you must not take a wife from the daughters of Canaan.”
[28:2] 955 tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.
[28:3] 956 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[28:3] 957 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
[28:3] 958 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
[28:3] 959 tn Heb “an assembly of peoples.”
[28:4] 960 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] 961 tn The words “the land” have been supplied in the translation for clarity.
[28:4] 962 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] 963 tn Heb “to take for himself from there a wife.”
[28:6] 964 tn The infinitive construct with the preposition and the suffix form a temporal clause.
[28:6] 965 tn Heb “you must not take a wife from the daughters of Canaan.”
[28:8] 967 tn Heb “the daughters of Canaan.”
[28:8] 968 tn Heb “evil in the eyes of.”
[28:9] 969 tn Heb “took for a wife.”
[28:11] 970 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] 971 tn Heb “and he spent the night there because the sun had gone down.”
[28:11] 972 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).
[28:11] 973 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] 974 tn Heb “lay down.”
[28:12] 975 tn Heb “and dreamed.”
[28:12] 976 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
[28:12] 977 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] 978 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] 979 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] 980 tn This is the same Hebrew word translated “ground” in the preceding verse.
[28:14] 981 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
[28:14] 982 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] 983 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
[28:15] 984 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] 985 tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.
[28:18] 987 tn Heb “and he got up early…and he took.”
[28:18] 988 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[28:18] 989 tn See the note on this phrase in v. 11.
[28:18] 990 tn Heb “standing stone.”
[28:18] sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the
[28:19] 991 tn The name Bethel means “house of God” in Hebrew (see v. 17).
[28:19] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[28:20] 992 tn Heb “bread,” although the term can be used for food in general.
[28:21] 993 tn Heb “and I return in peace to the house of my father.”
[28:22] 994 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
[28:22] 995 tn The infinitive absolute is used before the finite verb for emphasis.
[28:22] 996 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.
