Kejadian 12:1
Konteks12:1 Now the Lord said 1 to Abram, 2
“Go out 3 from your country, your relatives, and your father’s household
to the land that I will show you. 4
Kejadian 10:1-32
Konteks10:1 This is the account 5 of Noah’s sons Shem, Ham, and Japheth. Sons 6 were born 7 to them after the flood.
10:2 The sons of Japheth 8 were Gomer, 9 Magog, 10 Madai, 11 Javan, 12 Tubal, 13 Meshech, 14 and Tiras. 15 10:3 The sons of Gomer were 16 Askenaz, 17 Riphath, 18 and Togarmah. 19 10:4 The sons of Javan were Elishah, 20 Tarshish, 21 the Kittim, 22 and the Dodanim. 23 10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.
10:6 The sons of Ham were Cush, 24 Mizraim, 25 Put, 26 and Canaan. 27 10:7 The sons of Cush were Seba, 28 Havilah, 29 Sabtah, 30 Raamah, 31 and Sabteca. 32 The sons of Raamah were Sheba 33 and Dedan. 34
10:8 Cush was the father of 35 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 36 before the Lord. 37 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 38 of his kingdom were Babel, 39 Erech, 40 Akkad, 41 and Calneh 42 in the land of Shinar. 43 10:11 From that land he went 44 to Assyria, 45 where he built Nineveh, 46 Rehoboth-Ir, 47 Calah, 48 10:12 and Resen, which is between Nineveh and the great city Calah. 49
10:13 Mizraim 50 was the father of 51 the Ludites, 52 Anamites, 53 Lehabites, 54 Naphtuhites, 55 10:14 Pathrusites, 56 Casluhites 57 (from whom the Philistines came), 58 and Caphtorites. 59
10:15 Canaan was the father of 60 Sidon his firstborn, 61 Heth, 62 10:16 the Jebusites, 63 Amorites, 64 Girgashites, 65 10:17 Hivites, 66 Arkites, 67 Sinites, 68 10:18 Arvadites, 69 Zemarites, 70 and Hamathites. 71 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 72 from Sidon 73 all the way to 74 Gerar as far as Gaza, and all the way to 75 Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha. 10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.
10:21 And sons were also born 76 to Shem (the older brother of Japheth), 77 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 78 Asshur, 79 Arphaxad, 80 Lud, 81 and Aram. 82 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 83 10:24 Arphaxad was the father of 84 Shelah, 85 and Shelah was the father of Eber. 86 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 87 and his brother’s name was Joktan. 10:26 Joktan was the father of 88 Almodad, 89 Sheleph, 90 Hazarmaveth, 91 Jerah, 92 10:27 Hadoram, Uzal, 93 Diklah, 94 10:28 Obal, 95 Abimael, 96 Sheba, 97 10:29 Ophir, 98 Havilah, 99 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 100 Sephar in the eastern hills. 10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.
10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread 101 over the earth after the flood.
Kejadian 13:1-18
Konteks13:1 So Abram went up from Egypt into the Negev. 102 He took his wife and all his possessions with him, as well as Lot. 103 13:2 (Now Abram was very wealthy 104 in livestock, silver, and gold.) 105
13:3 And he journeyed from place to place 106 from the Negev as far as Bethel. 107 He returned 108 to the place where he had pitched his tent 109 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 110 and there Abram worshiped the Lord. 111
13:5 Now Lot, who was traveling 112 with Abram, also had 113 flocks, herds, and tents. 13:6 But the land could 114 not support them while they were living side by side. 115 Because their possessions were so great, they were not able to live 116 alongside one another. 13:7 So there were quarrels 117 between Abram’s herdsmen and Lot’s herdsmen. 118 (Now the Canaanites and the Perizzites were living in the land at that time.) 119
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 120 13:9 Is not the whole land before you? Separate yourself now from me. If you go 121 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 122 the whole region 123 of the Jordan. He noticed 124 that all of it was well-watered (before the Lord obliterated 125 Sodom and Gomorrah) 126 like the garden of the Lord, like the land of Egypt, 127 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 128 toward the east.
So the relatives separated from each other. 129 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 130 and pitched his tents next to Sodom. 13:13 (Now 131 the people 132 of Sodom were extremely wicked rebels against the Lord.) 133
13:14 After Lot had departed, the Lord said to Abram, 134 “Look 135 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 136 forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 137 13:17 Get up and 138 walk throughout 139 the land, 140 for I will give it to you.”
13:18 So Abram moved his tents and went to live 141 by the oaks 142 of Mamre in Hebron, and he built an altar to the Lord there.
Kejadian 17:1-27
Konteks17:1 When Abram was 99 years old, 143 the Lord appeared to him and said, 144 “I am the sovereign God. 145 Walk 146 before me 147 and be blameless. 148 17:2 Then I will confirm my covenant 149 between me and you, and I will give you a multitude of descendants.” 150
17:3 Abram bowed down with his face to the ground, 151 and God said to him, 152 17:4 “As for me, 153 this 154 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 155 Abram. Instead, your name will be Abraham 156 because I will make you 157 the father of a multitude of nations. 17:6 I will make you 158 extremely 159 fruitful. I will make nations of you, and kings will descend from you. 160 17:7 I will confirm 161 my covenant as a perpetual 162 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. 163 17:8 I will give the whole land of Canaan – the land where you are now residing 164 – to you and your descendants after you as a permanent 165 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 166 the covenantal requirement 167 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: 168 Every male among you must be circumcised. 169 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 170 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 171 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, 172 whether born in your house or bought with money. The sign of my covenant 173 will be visible in your flesh as a permanent 174 reminder. 17:14 Any uncircumcised male 175 who has not been circumcised in the flesh of his foreskin will be cut off 176 from his people – he has failed to carry out my requirement.” 177
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 178 Sarah 179 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. 180 Kings of countries 181 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 182 as he said to himself, 183 “Can 184 a son be born to a man who is a hundred years old? 185 Can Sarah 186 bear a child at the age of ninety?” 187 17:18 Abraham said to God, “O that 188 Ishmael might live before you!” 189
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 190 I will confirm my covenant with him as a perpetual 191 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 192 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 193 He will become the father of twelve princes; 194 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. 195
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 196 and circumcised them 197 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 198 when he was circumcised; 199 17:25 his son Ishmael was thirteen years old 200 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.
Kejadian 20:1-18
Konteks20:1 Abraham journeyed from there to the Negev 201 region and settled between Kadesh and Shur. While he lived as a temporary resident 202 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 203 to Abimelech in a dream at night and said to him, “You are as good as dead 204 because of the woman you have taken, for she is someone else’s wife.” 205
20:4 Now Abimelech had not gone near her. He said, “Lord, 206 would you really slaughter an innocent nation? 207 20:5 Did Abraham 208 not say to me, ‘She is my sister’? And she herself said, 209 ‘He is my brother.’ I have done this with a clear conscience 210 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 211 That is why I have kept you 212 from sinning against me and why 213 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 214 he is a prophet 215 and he will pray for you; thus you will live. 216 But if you don’t give her back, 217 know that you will surely die 218 along with all who belong to you.”
20:8 Early in the morning 219 Abimelech summoned 220 all his servants. When he told them about all these things, 221 they 222 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 223 You have done things to me that should not be done!” 224 20:10 Then Abimelech asked 225 Abraham, “What prompted you to do this thing?” 226
20:11 Abraham replied, “Because I thought, 227 ‘Surely no one fears God in this place. They will kill me because of 228 my wife.’ 20:12 What’s more, 229 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 230 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 231 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 232 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 233
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 234 to your ‘brother.’ 235 This is compensation for you so that you will stand vindicated before all who are with you.” 236
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 237 had caused infertility to strike every woman 238 in the household of Abimelech because he took 239 Sarah, Abraham’s wife.
[12:1] 1 sn The
[12:1] 2 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
[12:1] 3 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 4 sn To the land that I will show you. The call of Abram illustrates the leading of the
[10:1] 5 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
[10:1] 6 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
[10:1] 7 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.
[10:2] 8 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 9 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
[10:2] 10 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
[10:2] 11 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 12 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 13 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 14 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 15 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 16 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 17 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.
[10:3] 18 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 19 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.
[10:4] 20 sn The descendants of Elishah populated Cyprus.
[10:4] 21 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
[10:4] 22 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
[10:4] 23 tc Most of the MT
[10:6] 24 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 25 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 26 sn The descendants of Put settled in Libya.
[10:6] 27 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 28 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 29 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.
[10:7] 30 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 31 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 32 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 33 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 34 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 35 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.
[10:9] 36 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
[10:9] 37 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 38 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.
[10:10] 40 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 41 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 42 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).
[10:10] 43 sn Shinar is another name for Babylonia.
[10:11] 44 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.
[10:11] 46 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 47 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 48 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 49 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[10:13] 50 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
[10:13] 52 sn The Ludites were African tribes west of the Nile Delta.
[10:13] 53 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
[10:13] 54 sn The Lehabites are identified with the Libyans.
[10:13] 55 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
[10:14] 56 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 57 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 58 tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.
[10:14] 59 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 61 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 62 tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.
[10:16] 63 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 64 sn Here Amorites refers to smaller groups of Canaanite inhabitants of the mountainous regions of Palestine, rather than the large waves of Amurru, or western Semites, who migrated to the region.
[10:16] 65 sn The Girgashites are an otherwise unknown Canaanite tribe, though the name is possibly mentioned in Ugaritic texts (see G. J. Wenham, Genesis [WBC], 1:226).
[10:17] 66 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 67 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 68 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 69 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 70 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 71 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 73 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 74 tn Heb “as you go.”
[10:19] 75 tn Heb “as you go.”
[10:21] 76 tn Heb “And to Shem was born.”
[10:21] 77 tn Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל (haggadol, “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7; Judg 1:13; 2:7; 3:9; 9:5; 2 Kgs 15:35; 2 Chr 27:3; Neh 3:30; Jer 13:9; 36:10; Ezek 10:19; 11:1.
[10:22] 78 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 79 sn Asshur is the name for the Assyrians. Asshur was the region in which Nimrod expanded his power (see v. 11, where the name is also mentioned). When names appear in both sections of a genealogical list, it probably means that there were both Hamites and Shemites living in that region in antiquity, especially if the name is a place name.
[10:22] 80 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 81 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 82 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 83 tc The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.”
[10:23] sn Uz, Hul, Gether, and Mash. Little is known about these descendants of Aram.
[10:24] 85 tc The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36.
[10:24] 86 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 87 tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.
[10:26] 89 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 90 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 91 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 92 sn The name Jerah means “moon.”
[10:27] 93 sn Uzal was the name of the old capital of Yemen.
[10:27] 94 sn The name Diklah means “date-palm.”
[10:28] 95 sn Obal was a name used for several localities in Yemen.
[10:28] 96 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
[10:28] 97 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
[10:29] 98 sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).
[10:29] 99 sn Havilah is listed with Ham in v. 7.
[10:30] 100 tn Heb “as you go.”
[10:32] 101 tn Or “separated.”
[13:1] 102 tn Or “the South [country]” (also in v. 3).
[13:1] sn Negev is the name for the southern desert region in the land of Canaan.
[13:1] 103 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:2] 105 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 106 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 107 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 108 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 109 tn Heb “where his tent had been.”
[13:4] 110 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 111 tn Heb “he called in the name of the
[13:5] 112 tn Heb “was going.”
[13:5] 113 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 114 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
[13:6] 115 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
[13:6] 116 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 117 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
[13:7] 118 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 119 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
[13:8] 120 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
[13:9] 121 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 122 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
[13:10] 123 tn Or “plain”; Heb “circle.”
[13:10] 124 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 125 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
[13:10] 126 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
[13:10] 127 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
[13:11] 128 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 129 tn Heb “a man from upon his brother.”
[13:11] sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.
[13:12] 130 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[13:13] 131 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
[13:13] 132 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 133 tn Heb “wicked and sinners against the
[13:14] 134 tn Heb “and the
[13:14] 135 tn Heb “lift up your eyes and see.”
[13:14] sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the
[13:15] 136 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 137 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 138 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 139 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
[13:17] 140 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
[13:18] 141 tn Heb “he came and lived.”
[13:18] 142 tn Or “terebinths.”
[17:1] 143 tn Heb “the son of ninety-nine years.”
[17:1] 144 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] 145 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] 146 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] 147 tn Or “in my presence.”
[17:1] 148 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] 149 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 150 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 151 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] 152 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] 154 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 155 tn Heb “will your name be called.”
[17:5] 156 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] 157 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 158 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 159 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 160 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 161 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] 162 tn Or “as an eternal.”
[17:7] 163 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 164 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] 165 tn Or “as an eternal.”
[17:9] 166 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] 167 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] 168 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 169 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] 171 tn Heb “the son of eight days.”
[17:13] 172 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 173 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] 174 tn Or “an eternal.”
[17:14] 175 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 176 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] 177 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] 178 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 179 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] 180 tn Heb “she will become nations.”
[17:17] 182 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] 183 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 184 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 185 tn Heb “to the son of a hundred years.”
[17:17] 186 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] 187 tn Heb “the daughter of ninety years.”
[17:18] 188 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 189 tn Or “live with your blessing.”
[17:19] 190 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] 191 tn Or “as an eternal.”
[17:20] 192 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] 193 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 194 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] 195 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] 196 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] 197 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 198 tn Heb “the son of ninety-nine years.”
[17:24] 199 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 200 tn Heb “the son of thirteen years.”
[20:1] 201 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 202 tn Heb “and he sojourned.”
[20:3] 204 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 205 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 206 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 207 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
[20:5] 208 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 209 tn Heb “and she, even she.”
[20:5] 210 tn Heb “with the integrity of my heart.”
[20:6] 211 tn Heb “with the integrity of your heart.”
[20:6] 212 tn Heb “and I, even I, kept you.”
[20:6] 213 tn Heb “therefore.”
[20:7] 214 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 215 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 216 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 217 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 218 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 219 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 220 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 221 tn Heb “And he spoke all these things in their ears.”
[20:8] 222 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 223 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 224 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 225 tn Heb “And Abimelech said to.”
[20:10] 226 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 227 tn Heb “Because I said.”
[20:11] 228 tn Heb “over the matter of.”
[20:12] 229 tn Heb “but also.”
[20:13] 230 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 231 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 232 tn Heb “took and gave.”
[20:15] 233 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 234 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 235 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
[20:16] 236 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 237 tn In the Hebrew text the clause begins with “because.”
[20:18] 238 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] sn The
[20:18] 239 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
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