Kejadian 2:1-25
Konteks2:1 The heavens and the earth 1 were completed with everything that was in them. 2 2:2 By 3 the seventh day God finished the work that he had been doing, 4 and he ceased 5 on the seventh day all the work that he had been doing. 2:3 God blessed the seventh day and made it holy 6 because on it he ceased all the work that he 7 had been doing in creation. 8
2:4 This is the account 9 of the heavens and
the earth 10 when they were created – when the Lord God 11 made the earth and heavens. 12
2:5 Now 13 no shrub of the field had yet grown on the earth, and no plant of the field 14 had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. 15 2:6 Springs 16 would well up 17 from the earth and water 18 the whole surface of the ground. 19 2:7 The Lord God formed 20 the man from the soil of the ground 21 and breathed into his nostrils the breath of life, 22 and the man became a living being. 23
2:8 The Lord God planted an orchard 24 in the east, 25 in Eden; 26 and there he placed the man he had formed. 27 2:9 The Lord God made all kinds of trees grow from the soil, 28 every tree that was pleasing to look at 29 and good for food. (Now 30 the tree of life 31 and the tree of the knowledge of good and evil 32 were in the middle of the orchard.)
2:10 Now 33 a river flows 34 from Eden 35 to
water the orchard, and from there it divides 36 into four headstreams. 37 2:11 The name of the first is Pishon; it runs through 38 the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; 39 pearls 40 and lapis lazuli 41 are also there). 2:13 The name of the second river is Gihon; it runs through 42 the entire land of Cush. 43 2:14 The name of the third river is Tigris; it runs along the east side of Assyria. 44 The fourth river is the Euphrates.
2:15 The Lord God took the man and placed 45 him in the orchard in 46 Eden to care for it and to maintain it. 47 2:16 Then the Lord God commanded 48 the man, “You may freely eat 49 fruit 50 from every tree of the orchard, 2:17 but 51 you must not eat 52 from the tree of the knowledge of good and evil, for when 53 you eat from it you will surely die.” 54
2:18 The Lord God said, “It is not good for the man to be alone. 55 I will make a companion 56 for him who corresponds to him.” 57 2:19 The Lord God formed 58 out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would 59 name them, and whatever the man called each living creature, that was its name. 2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam 60 no companion who corresponded to him was found. 61 2:21 So the Lord God caused the man to fall into a deep sleep, 62 and while he was asleep, 63 he took part of the man’s side 64 and closed up the place with flesh. 65 2:22 Then the Lord God made 66 a woman from the part he had taken out of the man, and he brought her to the man. 2:23 Then the man said,
“This one at last 67 is bone of my bones
and flesh of my flesh;
this one will be called 68 ‘woman,’
for she was taken out of 69 man.” 70
2:24 That is why 71 a man leaves 72 his father and mother and unites with 73 his wife, and they become a new family. 74 2:25 The man and his wife were both naked, 75 but they were not ashamed. 76
Kejadian 17:1--18:33
Konteks17:1 When Abram was 99 years old, 77 the Lord appeared to him and said, 78 “I am the sovereign God. 79 Walk 80 before me 81 and be blameless. 82 17:2 Then I will confirm my covenant 83 between me and you, and I will give you a multitude of descendants.” 84
17:3 Abram bowed down with his face to the ground, 85 and God said to him, 86 17:4 “As for me, 87 this 88 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 89 Abram. Instead, your name will be Abraham 90 because I will make you 91 the father of a multitude of nations. 17:6 I will make you 92 extremely 93 fruitful. I will make nations of you, and kings will descend from you. 94 17:7 I will confirm 95 my covenant as a perpetual 96 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. 97 17:8 I will give the whole land of Canaan – the land where you are now residing 98 – to you and your descendants after you as a permanent 99 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 100 the covenantal requirement 101 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: 102 Every male among you must be circumcised. 103 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 104 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 105 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, 106 whether born in your house or bought with money. The sign of my covenant 107 will be visible in your flesh as a permanent 108 reminder. 17:14 Any uncircumcised male 109 who has not been circumcised in the flesh of his foreskin will be cut off 110 from his people – he has failed to carry out my requirement.” 111
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 112 Sarah 113 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. 114 Kings of countries 115 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 116 as he said to himself, 117 “Can 118 a son be born to a man who is a hundred years old? 119 Can Sarah 120 bear a child at the age of ninety?” 121 17:18 Abraham said to God, “O that 122 Ishmael might live before you!” 123
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 124 I will confirm my covenant with him as a perpetual 125 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 126 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 127 He will become the father of twelve princes; 128 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. 129
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 130 and circumcised them 131 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 132 when he was circumcised; 133 17:25 his son Ishmael was thirteen years old 134 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 135 by the oaks 136 of Mamre while 137 he was sitting at the entrance 138 to his tent during the hottest time of the day. 18:2 Abraham 139 looked up 140 and saw 141 three men standing across 142 from him. When he saw them 143 he ran from the entrance of the tent to meet them and bowed low 144 to the ground. 145
18:3 He said, “My lord, 146 if I have found favor in your sight, do not pass by and leave your servant. 147 18:4 Let a little water be brought so that 148 you may all 149 wash your feet and rest under the tree. 18:5 And let me get 150 a bit of food 151 so that you may refresh yourselves 152 since you have passed by your servant’s home. After that you may be on your way.” 153 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 154 three measures 155 of fine flour, knead it, and make bread.” 156 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 157 who quickly prepared it. 158 18:8 Abraham 159 then took some curds and milk, along with the calf that had been prepared, and placed the food 160 before them. They ate while 161 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 162 in the tent.” 18:10 One of them 163 said, “I will surely return 164 to you when the season comes round again, 165 and your wife Sarah will have a son!” 166 (Now Sarah was listening at the entrance to the tent, not far behind him. 167 18:11 Abraham and Sarah were old and advancing in years; 168 Sarah had long since passed menopause.) 169 18:12 So Sarah laughed to herself, thinking, 170 “After I am worn out will I have pleasure, 171 especially when my husband is old too?” 172
18:13 The Lord said to Abraham, “Why 173 did Sarah laugh and say, ‘Will I really 174 have a child when I am old?’ 18:14 Is anything impossible 175 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 176 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 177
18:16 When the men got up to leave, 178 they looked out over 179 Sodom. (Now 180 Abraham was walking with them to see them on their way.) 181 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 182 18:18 After all, Abraham 183 will surely become 184 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 185 using his name. 18:19 I have chosen him 186 so that he may command his children and his household after him to keep 187 the way of the Lord by doing 188 what is right and just. Then the Lord will give 189 to Abraham what he promised 190 him.”
18:20 So the Lord said, “The outcry against 191 Sodom and Gomorrah is so great and their sin so blatant 192 18:21 that I must go down 193 and see if they are as wicked as the outcry suggests. 194 If not, 195 I want to know.”
18:22 The two men turned 196 and headed 197 toward Sodom, but Abraham was still standing before the Lord. 198 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 199 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 200 of the whole earth do what is right?” 201
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 202 (although I am but dust and ashes), 203 18:28 what if there are five less than the fifty godly people? Will you destroy 204 the whole city because five are lacking?” 205 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 206 spoke to him again, 207 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 208 said, “May the Lord not be angry 209 so that I may speak! 210 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 211 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 212 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 213 when he had finished speaking 214 to Abraham. Then Abraham returned home. 215
[2:1] 1 tn See the note on the phrase “the heavens and the earth” in 1:1.
[2:1] 2 tn Heb “and all the host of them.” Here the “host” refers to all the entities and creatures that God created to populate the world.
[2:2] 3 tn Heb “on/in the seventh day.”
[2:2] 4 tn Heb “his work which he did [or “made”].”
[2:2] 5 tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.
[2:3] 6 tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.
[2:3] 7 tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.
[2:3] 8 tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”
[2:4] 9 tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.
[2:4] sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tolÿdot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.
[2:4] 10 tn See the note on the phrase “the heavens and the earth” in 1:1.
[2:4] sn This is the only use of the Hebrew noun תּוֹלְדֹת (tolÿdot) in the book that is not followed by a personal name (e.g., “this is the account of Isaac”). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the
[2:4] 11 sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (
[2:4] 12 tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.
[2:5] 13 tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).
[2:5] 14 tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”
[2:5] 15 tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.
[2:5] sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).
[2:6] 16 tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.
[2:6] 17 tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.
[2:6] 18 tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.
[2:6] 19 tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”
[2:6] sn Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ’erets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ’adam) was made (Gen 2:7).
[2:7] 20 tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)
[2:7] sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).
[2:7] 21 tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.
[2:7] 22 tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).
[2:7] sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.
[2:7] 23 tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).
[2:8] 24 tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.
[2:8] sn The
[2:8] 25 tn Heb “from the east” or “off east.”
[2:8] sn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.
[2:8] 26 sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.
[2:8] 27 tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.
[2:9] 28 tn Heb “ground,” referring to the fertile soil.
[2:9] 29 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
[2:9] 30 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
[2:9] 31 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
[2:9] 32 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
[2:10] 33 tn The disjunctive clause (note the construction conjunction + subject + predicate) introduces an entire paragraph about the richness of the region in the east.
[2:10] 34 tn The Hebrew active participle may be translated here as indicating past durative action, “was flowing,” or as a present durative, “flows.” Since this river was the source of the rivers mentioned in vv. 11-14, which appear to describe a situation contemporary with the narrator, it is preferable to translate the participle in v. 10 with the present tense. This suggests that Eden and its orchard still existed in the narrator’s time. According to ancient Jewish tradition, Enoch was taken to the Garden of Eden, where his presence insulated the garden from the destructive waters of Noah’s flood. See Jub. 4:23-24.
[2:10] 35 sn Eden is portrayed here as a source of life-giving rivers (that is, perennial streams). This is no surprise because its orchard is where the tree of life is located. Eden is a source of life, but tragically its orchard is no longer accessible to humankind. The river flowing out of Eden is a tantalizing reminder of this. God continues to provide life-giving water to sustain physical existence on the earth, but immortality has been lost.
[2:10] 36 tn The imperfect verb form has the same nuance as the preceding participle. (If the participle is taken as past durative, then the imperfect would be translated “was dividing.”)
[2:10] 37 tn Or “branches”; Heb “heads.” Cf. NEB “streams”; NASB “rivers.”
[2:11] 38 tn Heb “it is that which goes around.”
[2:12] 40 tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).
[2:13] 42 tn Heb “it is that which goes around.”
[2:13] 43 sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.
[2:14] 44 tn Heb “Asshur” (so NEB, NIV).
[2:15] 45 tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.
[2:15] 46 tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).
[2:15] 47 tn Heb “to work it and to keep it.”
[2:15] sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.
[2:16] 48 sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.
[2:16] 49 tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”
[2:16] 50 tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).
[2:17] 51 tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”
[2:17] 52 tn The negated imperfect verb form indicates prohibition, “you must not eat.”
[2:17] 53 tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.
[2:17] 54 tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”
[2:17] sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.
[2:18] 55 tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.
[2:18] 56 tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.
[2:18] 57 tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.
[2:19] 58 tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.
[2:19] 59 tn The imperfect verb form is future from the perspective of the past time narrative.
[2:20] 60 tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).
[2:20] 61 tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”
[2:21] 62 tn Heb “And the
[2:21] 63 tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).
[2:21] 64 tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.
[2:21] 65 tn Heb “closed up the flesh under it.”
[2:22] 66 tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the
[2:23] 67 tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.
[2:23] 68 tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).
[2:23] sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.
[2:23] 69 tn Or “from” (but see v. 22).
[2:23] 70 sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.
[2:24] 71 tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.
[2:24] 72 tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.
[2:24] 73 tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.
[2:24] 74 tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.
[2:25] 75 tn Heb “And the two of them were naked, the man and his wife.”
[2:25] sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).
[2:25] 76 tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.
[17:1] 77 tn Heb “the son of ninety-nine years.”
[17:1] 78 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] 79 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] 80 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] 81 tn Or “in my presence.”
[17:1] 82 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] 83 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 84 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 85 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] 86 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] 88 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 89 tn Heb “will your name be called.”
[17:5] 90 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] 91 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 92 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 93 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 94 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 95 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] 96 tn Or “as an eternal.”
[17:7] 97 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 98 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] 99 tn Or “as an eternal.”
[17:9] 100 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] 101 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] 102 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 103 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] 105 tn Heb “the son of eight days.”
[17:13] 106 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 107 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] 108 tn Or “an eternal.”
[17:14] 109 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 110 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] 111 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] 112 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 113 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] 114 tn Heb “she will become nations.”
[17:17] 116 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] 117 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 118 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 119 tn Heb “to the son of a hundred years.”
[17:17] 120 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] 121 tn Heb “the daughter of ninety years.”
[17:18] 122 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 123 tn Or “live with your blessing.”
[17:19] 124 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] 125 tn Or “as an eternal.”
[17:20] 126 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] 127 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 128 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] 129 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] 130 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] 131 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 132 tn Heb “the son of ninety-nine years.”
[17:24] 133 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 134 tn Heb “the son of thirteen years.”
[18:1] 135 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 136 tn Or “terebinths.”
[18:1] 137 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 138 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 139 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 140 tn Heb “lifted up his eyes.”
[18:2] 141 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] 142 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] 143 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 144 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] 145 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 146 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] 147 tn Heb “do not pass by from upon your servant.”
[18:4] 148 tn The imperative after the jussive indicates purpose here.
[18:4] 149 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] 150 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 151 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] 152 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 153 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] 154 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] 155 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] 156 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 157 tn Heb “the young man.”
[18:7] 158 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] 159 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 160 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] 161 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 162 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 163 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] 164 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] 165 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 166 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 167 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 169 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 171 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] 172 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 173 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 174 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 175 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 176 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] 177 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 178 tn Heb “And the men arose from there.”
[18:16] 179 tn Heb “toward the face of.”
[18:16] 180 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 181 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] 182 tn The active participle here refers to an action that is imminent.
[18:18] 183 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] 184 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 185 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] 186 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] 187 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] 188 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 189 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 190 tn Heb “spoke to.”
[18:20] 191 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] 193 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] 194 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 195 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 196 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] 198 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 199 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 201 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] 202 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 203 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 204 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 205 tn Heb “because of five.”
[18:29] 206 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 207 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 208 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 209 tn Heb “let it not be hot to the
[18:30] 210 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 211 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 212 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 213 tn Heb “And the
[18:33] 214 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
