Kejadian 11:1-32
Konteks11:1 The whole earth 1 had a common language and a common vocabulary. 2 11:2 When the people 3 moved eastward, 4 they found a plain in Shinar 5 and settled there. 11:3 Then they said to one another, 6 “Come, let’s make bricks and bake them thoroughly.” 7 (They had brick instead of stone and tar 8 instead of mortar.) 9 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 10 so that 11 we may make a name for ourselves. Otherwise 12 we will be scattered 13 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 14 had started 15 building. 11:6 And the Lord said, “If as one people all sharing a common language 16 they have begun to do this, then 17 nothing they plan to do will be beyond them. 18 11:7 Come, let’s go down and confuse 19 their language so they won’t be able to understand each other.” 20
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 21 the city. 11:9 That is why its name was called 22 Babel 23 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood. 11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other 24 sons and daughters.
11:12 When Arphaxad had lived 35 years, he became the father of Shelah. 11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other 25 sons and daughters. 26
11:14 When Shelah had lived 30 years, he became the father of Eber. 11:15 And after he became the father of Eber, Shelah lived 403 years and had other 27 sons and daughters.
11:16 When Eber had lived 34 years, he became the father of Peleg. 11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
11:18 When Peleg had lived 30 years, he became the father of Reu. 11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
11:20 When Reu had lived 32 years, he became the father of Serug. 11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
11:22 When Serug had lived 30 years, he became the father of Nahor. 11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
11:24 When Nahor had lived 29 years, he became the father of Terah. 11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.
11:27 This is the account of Terah.
Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot. 11:28 Haran died in the land of his birth, in Ur of the Chaldeans, 28 while his father Terah was still alive. 29 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 30 and the name of Nahor’s wife was Milcah; 31 she was the daughter of Haran, the father of both Milcah and Iscah. 11:30 But Sarai was barren; she had no children.
11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime 32 of Terah was 205 years, and he 33 died in Haran.
Kejadian 3:23
Konteks3:23 So the Lord God expelled him 34 from the orchard in Eden to cultivate the ground from which he had been taken.
Kejadian 4:3
Konteks4:3 At the designated time 35 Cain brought some of the fruit of the ground for an offering 36 to the Lord.
Kejadian 4:1
Konteks4:1 Now 37 the man had marital relations with 38 his wife Eve, and she became pregnant 39 and gave birth to Cain. Then she said, “I have created 40 a man just as the Lord did!” 41
Kejadian 23:1
Konteks23:1 Sarah lived 127 years. 42
Kejadian 25:1--26:32
Konteks25:1 Abraham had taken 43 another 44 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. 45 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 46 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 47 and sent them off to the east, away from his son Isaac. 48
25:7 Abraham lived a total of 49 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 50 He joined his ancestors. 51 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 52 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. 53 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 54 his son Isaac. Isaac lived near Beer Lahai Roi. 55
25:12 This is the account of Abraham’s son Ishmael, 56 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: 57 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 58 according to their clans.
25:17 Ishmael lived a total of 59 137 years. He breathed his last and died; then he joined his ancestors. 60 25:18 His descendants 61 settled from Havilah to Shur, which runs next 62 to Egypt all the way 63 to Asshur. 64 They settled 65 away from all their relatives. 66
25:19 This is the account of Isaac, 67 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 68 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 69
25:21 Isaac prayed to 70 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 71 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 72 So she asked the Lord, 73 25:23 and the Lord said to her,
“Two nations 74 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, 75 there were 76 twins in her womb. 25:25 The first came out reddish 77 all over, 78 like a hairy 79 garment, so they named him Esau. 80 25:26 When his brother came out with 81 his hand clutching Esau’s heel, they named him Jacob. 82 Isaac was sixty years old 83 when they were born.
25:27 When the boys grew up, Esau became a skilled 84 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 85 25:28 Isaac loved Esau because he had a taste for fresh game, 86 but Rebekah loved 87 Jacob.
25:29 Now Jacob cooked some stew, 88 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 89 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 90 Edom.) 91
25:31 But Jacob replied, “First 92 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 93 25:33 But Jacob said, “Swear an oath to me now.” 94 So Esau 95 swore an oath to him and sold his birthright 96 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 97 So Esau despised his birthright. 98
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 99 in the days of Abraham. 100 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; 101 settle down in the land that I will point out to you. 102 26:3 Stay 103 in this land. Then I will be with you and will bless you, 104 for I will give all these lands to you and to your descendants, 105 and I will fulfill 106 the solemn promise I made 107 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 108 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 109 26:5 All this will come to pass 110 because Abraham obeyed me 111 and kept my charge, my commandments, my statutes, and my laws.” 112 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.” 113 He was afraid to say, “She is my wife,” for he thought to himself, 114 “The men of this place will kill me to get 115 Rebekah because she is very beautiful.”
26:8 After Isaac 116 had been there a long time, 117 Abimelech king of the Philistines happened to look out a window and observed 118 Isaac caressing 119 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 120 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 121
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 122 One of the men 123 might easily have had sexual relations with 124 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 125 this man or his wife will surely be put to death.” 126
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 127 because the Lord blessed him. 128 26:13 The man became wealthy. 129 His influence continued to grow 130 until he became very prominent. 26:14 He had 131 so many sheep 132 and cattle 133 and such a great household of servants that the Philistines became jealous 134 of him. 26:15 So the Philistines took dirt and filled up 135 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, 136 for you have become much more powerful 137 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 138 26:18 Isaac reopened 139 the wells that had been dug 140 back in the days of his father Abraham, for the Philistines had stopped them up 141 after Abraham died. Isaac 142 gave these wells 143 the same names his father had given them. 144
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 145 water there, 26:20 the herdsmen of Gerar quarreled 146 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 147 named the well 148 Esek 149 because they argued with him about it. 150 26:21 His servants 151 dug another well, but they quarreled over it too, so Isaac named it 152 Sitnah. 153 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 154 named it 155 Rehoboth, 156 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 157 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 158 the Lord. He pitched his tent there, and his servants dug a well. 159
26:26 Now Abimelech had come 160 to him from Gerar along with 161 Ahuzzah his friend 162 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 163 and sent me away from you.” 26:28 They replied, “We could plainly see 164 that the Lord is with you. So we decided there should be 165 a pact between us 166 – between us 167 and you. Allow us to make 168 a treaty with you 26:29 so that 169 you will not do us any harm, just as we have not harmed 170 you, but have always treated you well 171 before sending you away 172 in peace. Now you are blessed by the Lord.” 173
26:30 So Isaac 174 held a feast for them and they celebrated. 175 26:31 Early in the morning the men made a treaty with each other. 176 Isaac sent them off; they separated on good terms. 177
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 178
[11:1] 1 sn The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1-9,” BSac 138 (1981): 119-38.
[11:1] 2 tn Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
[11:2] 3 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 4 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 5 tn Heb “in the land of Shinar.”
[11:2] sn Shinar is the region of Babylonia.
[11:3] 6 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 7 tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).
[11:3] 8 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 9 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 10 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
[11:4] 11 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
[11:4] 12 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 13 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
[11:5] 14 tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
[11:5] 15 tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
[11:6] 16 tn Heb “and one lip to all of them.”
[11:6] 17 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
[11:6] 18 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 19 tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the
[11:7] 20 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 21 tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
[11:9] 22 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 23 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[11:11] 24 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 25 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 26 tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.
[11:15] 27 tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:28] 28 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[11:28] 29 tn Heb “upon the face of Terah his father.”
[11:29] 30 sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
[11:29] 31 sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
[11:32] 32 tn Heb “And the days of Terah were.”
[11:32] 33 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[3:23] 34 tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the
[4:3] 35 tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.
[4:3] 36 tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.
[4:1] 37 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 38 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 39 tn Or “she conceived.”
[4:1] 40 tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.
[4:1] 41 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[23:1] 42 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[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] 44 tn Heb “And Abraham added and took.”
[25:3] 45 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] 47 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 48 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] 49 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] 50 tn Heb “old and full.”
[25:8] 51 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] 52 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] 53 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 54 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] 55 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 56 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] 57 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] 58 tn Or “tribal chieftains.”
[25:17] 59 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 60 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] 61 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 62 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 63 tn Heb “as you go.”
[25:18] 64 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 66 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] 67 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] 68 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 69 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] 70 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] 71 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 72 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] 73 sn Asked the
[25:23] 74 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] 75 tn Heb “And her days were filled to give birth.”
[25:24] 76 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] 77 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] 78 tn Heb “all of him.”
[25:25] 79 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] 80 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] 81 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 82 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] 83 tn Heb “the son of sixty years.”
[25:27] 85 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] 86 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] 87 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] 88 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] 89 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] 90 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 91 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] 93 tn Heb “And what is this to me, a birthright?”
[25:33] 94 tn Heb “Swear to me today.”
[25:33] 95 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 96 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] 97 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] 98 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] 99 tn Heb “in addition to the first famine which was.”
[26:1] 100 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] 101 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] 102 tn Heb “say to you.”
[26:3] 103 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] 104 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] 105 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] 106 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] 107 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] 108 tn Heb “your descendants.”
[26:4] 109 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] 110 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 111 tn Heb “listened to my voice.”
[26:5] 112 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] 113 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 114 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] 115 tn Heb “kill me on account of.”
[26:8] 116 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 117 tn Heb “and it happened when the days were long to him there.”
[26:8] 118 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] 120 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 121 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] 122 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] 124 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] 125 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] 126 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 127 tn Heb “a hundredfold.”
[26:12] 128 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 129 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 130 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 131 tn Heb “and there was to him.”
[26:14] 132 tn Heb “possessions of sheep.”
[26:14] 133 tn Heb “possessions of cattle.”
[26:14] 134 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 135 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 136 tn Heb “Go away from us.”
[26:16] 137 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] 138 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] 139 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 140 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 141 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 142 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 143 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 144 tn Heb “called names to them according to the names that his father called them.”
[26:19] 145 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 146 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 147 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 148 tn Heb “and he called the name of the well.”
[26:20] 149 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] 150 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 151 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 152 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 153 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] 154 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 155 tn Heb “and he called its name.”
[26:22] 156 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] 157 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 158 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 159 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 160 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] 162 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] 163 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 164 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 165 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] 166 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 167 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 168 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] 169 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 171 tn Heb “and just as we have done only good with you.”
[26:29] 172 tn Heb “and we sent you away.”
[26:29] 173 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] 174 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 175 tn Heb “and they ate and drank.”
[26:31] 176 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 177 tn Heb “and they went from him in peace.”
[26:32] 178 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.
