Kejadian 22:1--26:35
Konteks22:1 Some time after these things God tested 1 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 2 replied. 22:2 God 3 said, “Take your son – your only son, whom you love, Isaac 4 – and go to the land of Moriah! 5 Offer him up there as a burnt offering 6 on one of the mountains which I will indicate to 7 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 8 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 9 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 10 the place in the distance. 22:5 So he 11 said to his servants, “You two stay 12 here with the donkey while 13 the boy and I go up there. We will worship 14 and then return to you.” 15
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, 16 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 17 “My father?” “What is it, 18 my son?” he replied. “Here is the fire and the wood,” Isaac said, 19 “but where is the lamb for the burnt offering?” 22:8 “God will provide 20 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 21 and arranged the wood on it. Next he tied up 22 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 23 his son. 22:11 But the Lord’s angel 24 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 25 the angel said. 26 “Do not do anything to him, for now I know 27 that you fear 28 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 29 and saw 30 behind him 31 a ram caught in the bushes by its horns. So he 32 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.” 33 It is said to this day, 34 “In the mountain of the Lord provision will be made.” 35
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,’ 36 decrees the Lord, 37 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 38 and I will greatly multiply 39 your descendants 40 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 41 of the strongholds 42 of their enemies. 22:18 Because you have obeyed me, 43 all the nations of the earth will pronounce blessings on one another 44 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 45 for Beer Sheba where Abraham stayed. 46
22:20 After these things Abraham was told, “Milcah 47 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 48 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 49 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. 50 23:2 Then she 51 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 52
23:3 Then Abraham got up from mourning his dead wife 53 and said to the sons of Heth, 54 23:4 “I am a temporary settler 55 among you. Grant 56 me ownership 57 of a burial site among you so that I may 58 bury my dead.” 59
23:5 The sons of Heth answered Abraham, 60 23:6 “Listen, sir, 61 you are a mighty prince 62 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 63 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 64 the sons of Heth. 23:8 Then he said to them, “If you agree 65 that I may bury my dead, 66 then hear me out. 67 Ask 68 Ephron the son of Zohar 23:9 if he will sell 69 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 70 for the full price, 71 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 72 replied to Abraham in the hearing 73 of the sons of Heth – before all who entered the gate 74 of his city – 23:11 “No, my lord! Hear me out. I sell 75 you both the field and the cave that is in it. 76 In the presence of my people 77 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 78 to you the price 79 of the field. Take it from me so that I may 80 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 81 400 pieces of silver, 82 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 83 and weighed 84 out for him 85 the price 86 that Ephron had quoted 87 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 88
23:17 So Abraham secured 89 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. 90
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 91 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 92 and the Lord had blessed him 93 in everything. 24:2 Abraham said to his servant, the senior one 94 in his household who was in charge of everything he had, “Put your hand under my thigh 95 24:3 so that I may make you solemnly promise 96 by the Lord, the God of heaven and the God of the earth: You must not acquire 97 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 98 to find 99 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 100 to this land? Must I then 101 take your son back to the land from which you came?”
24:6 “Be careful 102 never to take my son back there!” Abraham told him. 103 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 104 promised me with a solemn oath, 105 ‘To your descendants I will give this land.’ He will send his angel 106 before you so that you may find 107 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 108 you will be free 109 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. 110
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. 111 He journeyed 112 to the region of Aram Naharaim 113 and the city of Nahor. 24:11 He made the camels kneel down by the well 114 outside the city. It was evening, 115 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. 116 Be faithful 117 to my master Abraham. 24:13 Here I am, standing by the spring, 118 and the daughters of the people 119 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.’ 120 In this way I will know that you have been faithful to my master.” 121
24:15 Before he had finished praying, there came Rebekah 122 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). 123 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 124 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 125 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 126 her jug to her hands, she gave him a drink. 24:19 When she had done so, 127 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 128 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 129 if the Lord had made his journey successful 130 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 131 and two gold bracelets weighing ten shekels 132 and gave them to her. 133 24:23 “Whose daughter are you?” he asked. 134 “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. 135 24:25 We have plenty of straw and feed,” she added, 136 “and room for you 137 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 138 for my master! The Lord has led me 139 to the house 140 of my master’s relatives!” 141
24:28 The young woman ran and told her mother’s household all about 142 these things. 24:29 (Now Rebekah had a brother named Laban.) 143 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 144 and heard his sister Rebekah say, 145 “This is what the man said to me,” he went out to meet the man. There he was, standing 146 by the camels near the spring. 24:31 Laban said to him, 147 “Come, you who are blessed by the Lord! 148 Why are you standing out here when I have prepared 149 the house and a place for the camels?”
24:32 So Abraham’s servant 150 went to the house and unloaded 151 the camels. Straw and feed were given 152 to the camels, and water was provided so that he and the men who were with him could wash their feet. 153 24:33 When food was served, 154 he said, “I will not eat until I have said what I want to say.” 155 “Tell us,” Laban said. 156
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. 157 The Lord 158 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 159 when she was old, 160 and my master 161 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 162 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 163 with me?’ 164 24:40 He answered, ‘The Lord, before whom I have walked, 165 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 166 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, 167 may events unfold as follows: 168 24:43 Here I am, standing by the spring. 169 When 170 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, 171 along came Rebekah 172 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.’ 173 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 174 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.” 175
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 176 Our wishes are of no concern. 177 24:51 Rebekah stands here before you. Take her and go so that she may become 178 the wife of your master’s son, just as the Lord has decided.” 179
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 180 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. 181
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 182 24:55 But Rebekah’s 183 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 184 has granted me success on my journey. Let me leave now so I may return 185 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 186 24:58 So they called Rebekah and asked her, “Do you want 187 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: 188
“Our sister, may you become the mother 189 of thousands of ten thousands!
May your descendants possess the strongholds 190 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 191 the man. So Abraham’s servant 192 took Rebekah and left.
24:62 Now 193 Isaac came from 194 Beer Lahai Roi, 195 for 196 he was living in the Negev. 197 24:63 He 198 went out to relax 199 in the field in the early evening. 200 Then he looked up 201 and saw that 202 there were camels approaching. 24:64 Rebekah looked up 203 and saw Isaac. She got down from her camel 24:65 and asked 204 Abraham’s servant, 205 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 206 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 207 into his mother Sarah’s tent. He took her 208 as his wife and loved her. 209 So Isaac was comforted after his mother’s death. 210
25:1 Abraham had taken 211 another 212 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. 213 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 214 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 215 and sent them off to the east, away from his son Isaac. 216
25:7 Abraham lived a total of 217 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 218 He joined his ancestors. 219 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 220 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. 221 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 222 his son Isaac. Isaac lived near Beer Lahai Roi. 223
25:12 This is the account of Abraham’s son Ishmael, 224 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: 225 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 226 according to their clans.
25:17 Ishmael lived a total of 227 137 years. He breathed his last and died; then he joined his ancestors. 228 25:18 His descendants 229 settled from Havilah to Shur, which runs next 230 to Egypt all the way 231 to Asshur. 232 They settled 233 away from all their relatives. 234
25:19 This is the account of Isaac, 235 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 236 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 237
25:21 Isaac prayed to 238 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 239 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 240 So she asked the Lord, 241 25:23 and the Lord said to her,
“Two nations 242 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, 243 there were 244 twins in her womb. 25:25 The first came out reddish 245 all over, 246 like a hairy 247 garment, so they named him Esau. 248 25:26 When his brother came out with 249 his hand clutching Esau’s heel, they named him Jacob. 250 Isaac was sixty years old 251 when they were born.
25:27 When the boys grew up, Esau became a skilled 252 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 253 25:28 Isaac loved Esau because he had a taste for fresh game, 254 but Rebekah loved 255 Jacob.
25:29 Now Jacob cooked some stew, 256 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 257 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 258 Edom.) 259
25:31 But Jacob replied, “First 260 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 261 25:33 But Jacob said, “Swear an oath to me now.” 262 So Esau 263 swore an oath to him and sold his birthright 264 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 265 So Esau despised his birthright. 266
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 267 in the days of Abraham. 268 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; 269 settle down in the land that I will point out to you. 270 26:3 Stay 271 in this land. Then I will be with you and will bless you, 272 for I will give all these lands to you and to your descendants, 273 and I will fulfill 274 the solemn promise I made 275 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 276 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 277 26:5 All this will come to pass 278 because Abraham obeyed me 279 and kept my charge, my commandments, my statutes, and my laws.” 280 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.” 281 He was afraid to say, “She is my wife,” for he thought to himself, 282 “The men of this place will kill me to get 283 Rebekah because she is very beautiful.”
26:8 After Isaac 284 had been there a long time, 285 Abimelech king of the Philistines happened to look out a window and observed 286 Isaac caressing 287 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 288 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 289
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 290 One of the men 291 might easily have had sexual relations with 292 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 293 this man or his wife will surely be put to death.” 294
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 295 because the Lord blessed him. 296 26:13 The man became wealthy. 297 His influence continued to grow 298 until he became very prominent. 26:14 He had 299 so many sheep 300 and cattle 301 and such a great household of servants that the Philistines became jealous 302 of him. 26:15 So the Philistines took dirt and filled up 303 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, 304 for you have become much more powerful 305 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 306 26:18 Isaac reopened 307 the wells that had been dug 308 back in the days of his father Abraham, for the Philistines had stopped them up 309 after Abraham died. Isaac 310 gave these wells 311 the same names his father had given them. 312
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 313 water there, 26:20 the herdsmen of Gerar quarreled 314 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 315 named the well 316 Esek 317 because they argued with him about it. 318 26:21 His servants 319 dug another well, but they quarreled over it too, so Isaac named it 320 Sitnah. 321 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 322 named it 323 Rehoboth, 324 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 325 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 326 the Lord. He pitched his tent there, and his servants dug a well. 327
26:26 Now Abimelech had come 328 to him from Gerar along with 329 Ahuzzah his friend 330 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 331 and sent me away from you.” 26:28 They replied, “We could plainly see 332 that the Lord is with you. So we decided there should be 333 a pact between us 334 – between us 335 and you. Allow us to make 336 a treaty with you 26:29 so that 337 you will not do us any harm, just as we have not harmed 338 you, but have always treated you well 339 before sending you away 340 in peace. Now you are blessed by the Lord.” 341
26:30 So Isaac 342 held a feast for them and they celebrated. 343 26:31 Early in the morning the men made a treaty with each other. 344 Isaac sent them off; they separated on good terms. 345
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 346 26:33 So he named it Shibah; 347 that is why the name of the city has been Beer Sheba 348 to this day.
26:34 When 349 Esau was forty years old, 350 he married 351 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. 352
Kejadian 16:1
Konteks16:1 Now Sarai, 353 Abram’s wife, had not given birth to any children, 354 but she had an Egyptian servant 355 named Hagar. 356
Yeremia 25:9
Konteks25:9 So I, the Lord, affirm that 357 I will send for all the peoples of the north 358 and my servant, 359 King Nebuchadnezzar of Babylon. I will bring them against this land and its inhabitants and all the nations that surround it. I will utterly destroy 360 this land, its inhabitants, and all the nations that surround it 361 and make them everlasting ruins. 362 I will make them objects of horror and hissing scorn. 363
[22:1] 1 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] 2 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 3 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 4 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] 5 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] 6 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] 7 tn Heb “which I will say to.”
[22:3] 8 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 9 tn Heb “he arose and he went.”
[22:4] 10 tn Heb “lifted up his eyes and saw.”
[22:5] 11 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 12 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 13 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 14 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 15 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] 16 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 17 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 18 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 19 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] 20 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] 21 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] 22 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] 23 tn Heb “in order to slaughter.”
[22:11] 24 sn Heb “the messenger of the
[22:12] 25 tn Heb “Do not extend your hand toward the boy.”
[22:12] 26 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] 27 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 28 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 29 tn Heb “lifted his eyes.”
[22:13] 30 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] 31 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 32 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 33 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] 34 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] 35 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] 36 tn Heb “By myself I swear.”
[22:16] 37 tn Heb “the oracle of the
[22:17] 38 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] 39 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] 40 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] 42 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] 43 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] 44 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] 45 tn Heb “and they arose and went together.”
[22:19] 46 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 47 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 48 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] 49 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] 50 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] 51 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 52 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] 53 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 54 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] 55 tn Heb “a resident alien and a settler.”
[23:4] 56 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] 58 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 59 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] 60 tn Heb “answered Abraham saying to him.”
[23:6] 61 tn Heb “Hear us, my lord.”
[23:6] 62 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] 63 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 64 tn Heb “to the people of the land” (also in v. 12).
[23:8] 65 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] 66 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] 68 tn Heb “intercede for me with.”
[23:9] 69 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] 70 tn Heb “in your presence.”
[23:10] 72 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 73 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 74 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] 75 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] 76 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] 77 tn Heb “in the presence of the sons of my people.”
[23:13] 80 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 81 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 82 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] 83 tn Heb “listened to Ephron.”
[23:16] 84 tn Heb “and Abraham weighed out.”
[23:16] 85 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 87 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 88 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] 89 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] 90 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] 91 tn Heb “possession of a grave.”
[24:1] 93 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 94 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 95 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] 96 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 97 tn Heb “because you must not take.”
[24:4] 98 tn Heb “for to my country and my relatives you must go.”
[24:5] 100 tn Heb “to go after me.”
[24:5] 101 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] 102 tn Heb “guard yourself.”
[24:6] 103 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] 104 tn Or “the land of my birth.”
[24:7] 105 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 106 tn Or “his messenger.”
[24:7] 107 tn Heb “before you and you will take.”
[24:8] 108 tn Heb “ to go after you.”
[24:8] 109 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] 110 tn Heb “and he swore to him concerning this matter.”
[24:10] 111 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] 112 tn Heb “and he arose and went.”
[24:10] 113 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] 114 tn Heb “well of water.”
[24:11] 115 tn Heb “at the time of evening.”
[24:12] 116 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] 117 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 118 tn Heb “the spring of water.”
[24:14] 120 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] 121 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] 122 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] 123 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] 124 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] 125 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 126 tn Heb “and she hurried and lowered.”
[24:19] 127 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 128 tn Heb “and she hurried and emptied.”
[24:21] 130 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] 131 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 132 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] 133 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 134 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] 135 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 136 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] 137 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 138 tn Heb “his faithfulness and his commitment.”
[24:27] 139 tn Heb “As for me – in the way the
[24:27] 140 tn Here “house” is an adverbial accusative of termination.
[24:27] 141 tn Heb “brothers.”
[24:28] 142 tn Heb “according to.”
[24:29] 143 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 144 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] 145 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 146 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] 147 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 148 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 149 tn The disjunctive clause is circumstantial.
[24:32] 150 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 151 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] 152 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 153 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 154 tn Heb “and food was placed before him.”
[24:33] 155 tn Heb “my words.”
[24:33] 156 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] 157 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 158 tn Heb “and he.” The referent (the
[24:36] 159 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 160 tn Heb “after her old age.”
[24:36] 161 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 162 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] 163 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 164 tn Heb “after me.”
[24:40] 165 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] 166 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] 167 tn Heb “if you are making successful my way on which I am going.”
[24:42] 168 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 169 tn Heb “the spring of water.”
[24:43] 170 tn Heb “and it will be.”
[24:45] 171 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] 172 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 173 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 174 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] 175 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] 176 tn Heb “From the
[24:50] 177 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] 178 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 179 tn Heb “as the
[24:53] 180 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 181 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 182 tn Heb “Send me away to my master.”
[24:55] 183 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 184 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 185 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 186 tn Heb “and we will ask her mouth.”
[24:58] 187 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 188 tn Heb “and said to her.”
[24:60] 189 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] 190 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] 191 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 192 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 193 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 194 tn Heb “from the way of.”
[24:62] 195 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] 196 tn This disjunctive clause is explanatory.
[24:62] 197 tn Or “the South [country].”
[24:62] sn Negev is the name for the southern desert region in the land of Canaan.
[24:63] 198 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 199 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 200 tn Heb “at the turning of the evening.”
[24:63] 201 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 202 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] 203 tn Heb “lifted up her eyes.”
[24:65] 204 tn Heb “and she said to.”
[24:65] 205 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 206 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] 207 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 208 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 209 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 210 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] 212 tn Heb “And Abraham added and took.”
[25:3] 213 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] 215 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 216 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] 217 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] 218 tn Heb “old and full.”
[25:8] 219 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] 220 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] 221 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 222 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] 223 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 224 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] 225 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] 226 tn Or “tribal chieftains.”
[25:17] 227 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 228 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] 229 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 230 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 231 tn Heb “as you go.”
[25:18] 232 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 234 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] 235 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] 236 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 237 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] 238 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] 239 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 240 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] 241 sn Asked the
[25:23] 242 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] 243 tn Heb “And her days were filled to give birth.”
[25:24] 244 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] 245 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] 246 tn Heb “all of him.”
[25:25] 247 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] 248 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] 249 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 250 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] 251 tn Heb “the son of sixty years.”
[25:27] 253 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] 254 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] 255 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] 256 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] 257 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] 258 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 259 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] 261 tn Heb “And what is this to me, a birthright?”
[25:33] 262 tn Heb “Swear to me today.”
[25:33] 263 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 264 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] 265 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] 266 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] 267 tn Heb “in addition to the first famine which was.”
[26:1] 268 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] 269 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] 270 tn Heb “say to you.”
[26:3] 271 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] 272 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] 273 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] 274 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] 275 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] 276 tn Heb “your descendants.”
[26:4] 277 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] 278 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 279 tn Heb “listened to my voice.”
[26:5] 280 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] 281 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 282 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] 283 tn Heb “kill me on account of.”
[26:8] 284 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 285 tn Heb “and it happened when the days were long to him there.”
[26:8] 286 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] 288 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 289 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] 290 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] 292 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] 293 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] 294 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 295 tn Heb “a hundredfold.”
[26:12] 296 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 297 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 298 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 299 tn Heb “and there was to him.”
[26:14] 300 tn Heb “possessions of sheep.”
[26:14] 301 tn Heb “possessions of cattle.”
[26:14] 302 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 303 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 304 tn Heb “Go away from us.”
[26:16] 305 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] 306 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] 307 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 308 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 309 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 310 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 311 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 312 tn Heb “called names to them according to the names that his father called them.”
[26:19] 313 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 314 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 315 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 316 tn Heb “and he called the name of the well.”
[26:20] 317 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] 318 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 319 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 320 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 321 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] 322 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 323 tn Heb “and he called its name.”
[26:22] 324 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] 325 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 326 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 327 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 328 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] 330 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] 331 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 332 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 333 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] 334 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 335 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 336 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] 337 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 339 tn Heb “and just as we have done only good with you.”
[26:29] 340 tn Heb “and we sent you away.”
[26:29] 341 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] 342 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 343 tn Heb “and they ate and drank.”
[26:31] 344 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 345 tn Heb “and they went from him in peace.”
[26:32] 346 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] 347 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] 348 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] 349 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 350 tn Heb “the son of forty years.”
[26:34] 351 tn Heb “took as a wife.”
[26:35] 352 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[16:1] 353 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 354 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] 355 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] 356 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.)
[25:9] 357 tn Heb “Oracle of the
[25:9] 358 sn The many allusions to trouble coming from the north are now clarified: it is the armies of Babylon which included within it contingents from many nations. See 1:14, 15; 4:6; 6:1, 22; 10:22; 13:20 for earlier allusions.
[25:9] 359 sn Nebuchadnezzar is called the
[25:9] 360 tn The word used here was used in the early years of Israel’s conquest for the action of killing all the men, women, and children in the cities of Canaan, destroying all their livestock, and burning their cities down. This policy was intended to prevent Israel from being corrupted by paganism (Deut 7:2; 20:17-18; Josh 6:18, 21). It was to be extended to any city that led Israel away from worshiping God (Deut 13:15) and any Israelite who brought an idol into his house (Deut 7:26). Here the policy is being directed against Judah as well as against her neighbors because of her persistent failure to heed God’s warnings through the prophets. For further usage of this term in application to foreign nations in the book of Jeremiah see 50:21, 26; 51:3.
[25:9] 361 tn Heb “will utterly destroy them.” The referent (this land, its inhabitants, and the nations surrounding it) has been specified in the translation for clarity, since the previous “them” referred to Nebuchadnezzar and his armies.
[25:9] sn This is essentially the introduction to the “judgment on the nations” in vv. 15-29 which begins with Jerusalem and Judah (v. 18) and ultimately ends with Babylon itself (“Sheshach” in v. 26; see note there for explanation of the term).
[25:9] 362 sn The Hebrew word translated “everlasting” is the word often translated “eternal.” However, it sometimes has a more limited time reference. For example it refers to the lifetime of a person who became a “lasting slave” to another person (see Exod 21:6; Deut 15:17). It is also used to refer to the long life wished for a king (1 Kgs 1:31; Neh 2:3). The time frame here is to be qualified at least with reference to Judah and Jerusalem as seventy years (see 29:10-14 and compare v. 12).
[25:9] 363 tn Heb “I will make them an object of horror and a hissing and everlasting ruins.” The sentence has been broken up to separate the last object from the first two which are of slightly different connotation, i.e., they denote the reaction to the latter.
[25:9] sn Compare Jer 18:16 and 19:8 and the study note at 18:16.
