Kejadian 9:1--13:18
Konteks9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth. 9:2 Every living creature of the earth and every bird of the sky will be terrified of you. 1 Everything that creeps on the ground and all the fish of the sea are under your authority. 2 9:3 You may eat any moving thing that lives. 3 As I gave you 4 the green plants, I now give 5 you everything.
9:4 But 6 you must not eat meat 7 with its life (that is, 8 its blood) in it. 9 9:5 For your lifeblood 10 I will surely exact punishment, 11 from 12 every living creature I will exact punishment. From each person 13 I will exact punishment for the life of the individual 14 since the man was his relative. 15
9:6 “Whoever sheds human blood, 16
by other humans 17
must his blood be shed;
for in God’s image 18
God 19 has made humankind.”
9:7 But as for you, 20 be fruitful and multiply; increase abundantly on the earth and multiply on it.”
9:8 God said to Noah and his sons, 21 9:9 “Look! I now confirm 22 my covenant with you and your descendants after you 23 9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. 24 9:11 I confirm 25 my covenant with you: Never again will all living things 26 be wiped out 27 by the waters of a flood; 28 never again will a flood destroy the earth.”
9:12 And God said, “This is the guarantee 29 of the covenant I am making 30 with you 31 and every living creature with you, a covenant 32 for all subsequent 33 generations: 9:13 I will place 34 my rainbow 35 in the clouds, and it will become 36 a guarantee of the covenant between me and the earth. 9:14 Whenever 37 I bring clouds over the earth and the rainbow appears in the clouds, 9:15 then I will remember my covenant with you 38 and with all living creatures of all kinds. 39 Never again will the waters become a flood and destroy 40 all living things. 41 9:16 When the rainbow is in the clouds, I will notice it and remember 42 the perpetual covenant between God and all living creatures of all kinds that are on the earth.”
9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things 43 that are on the earth.”
9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) 44 9:19 These were the sons of Noah, and from them the whole earth was populated. 45
9:20 Noah, a man of the soil, 46 began to plant a vineyard. 47 9:21 When he drank some of the wine, he got drunk and uncovered himself 48 inside his tent. 9:22 Ham, the father of Canaan, 49 saw his father’s nakedness 50 and told his two brothers who were outside. 9:23 Shem and Japheth took the garment 51 and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned 52 the other way so they did not see their father’s nakedness.
9:24 When Noah awoke from his drunken stupor 53 he learned 54 what his youngest son had done 55 to him. 9:25 So he said,
The lowest of slaves 58
he will be to his brothers.”
9:26 He also said,
“Worthy of praise is 59 the Lord, the God of Shem!
May Canaan be the slave of Shem! 60
9:27 May God enlarge Japheth’s territory and numbers! 61
May he live 62 in the tents of Shem
and may Canaan be his slave!”
9:28 After the flood Noah lived 350 years. 9:29 The entire lifetime of Noah was 950 years, and then he died.
10:1 This is the account 63 of Noah’s sons Shem, Ham, and Japheth. Sons 64 were born 65 to them after the flood.
10:2 The sons of Japheth 66 were Gomer, 67 Magog, 68 Madai, 69 Javan, 70 Tubal, 71 Meshech, 72 and Tiras. 73 10:3 The sons of Gomer were 74 Askenaz, 75 Riphath, 76 and Togarmah. 77 10:4 The sons of Javan were Elishah, 78 Tarshish, 79 the Kittim, 80 and the Dodanim. 81 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, 82 Mizraim, 83 Put, 84 and Canaan. 85 10:7 The sons of Cush were Seba, 86 Havilah, 87 Sabtah, 88 Raamah, 89 and Sabteca. 90 The sons of Raamah were Sheba 91 and Dedan. 92
10:8 Cush was the father of 93 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 94 before the Lord. 95 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 96 of his kingdom were Babel, 97 Erech, 98 Akkad, 99 and Calneh 100 in the land of Shinar. 101 10:11 From that land he went 102 to Assyria, 103 where he built Nineveh, 104 Rehoboth-Ir, 105 Calah, 106 10:12 and Resen, which is between Nineveh and the great city Calah. 107
10:13 Mizraim 108 was the father of 109 the Ludites, 110 Anamites, 111 Lehabites, 112 Naphtuhites, 113 10:14 Pathrusites, 114 Casluhites 115 (from whom the Philistines came), 116 and Caphtorites. 117
10:15 Canaan was the father of 118 Sidon his firstborn, 119 Heth, 120 10:16 the Jebusites, 121 Amorites, 122 Girgashites, 123 10:17 Hivites, 124 Arkites, 125 Sinites, 126 10:18 Arvadites, 127 Zemarites, 128 and Hamathites. 129 Eventually the families of the Canaanites were scattered 10:19 and the borders of Canaan extended 130 from Sidon 131 all the way to 132 Gerar as far as Gaza, and all the way to 133 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 134 to Shem (the older brother of Japheth), 135 the father of all the sons of Eber.
10:22 The sons of Shem were Elam, 136 Asshur, 137 Arphaxad, 138 Lud, 139 and Aram. 140 10:23 The sons of Aram were Uz, Hul, Gether, and Mash. 141 10:24 Arphaxad was the father of 142 Shelah, 143 and Shelah was the father of Eber. 144 10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, 145 and his brother’s name was Joktan. 10:26 Joktan was the father of 146 Almodad, 147 Sheleph, 148 Hazarmaveth, 149 Jerah, 150 10:27 Hadoram, Uzal, 151 Diklah, 152 10:28 Obal, 153 Abimael, 154 Sheba, 155 10:29 Ophir, 156 Havilah, 157 and Jobab. All these were sons of Joktan. 10:30 Their dwelling place was from Mesha all the way to 158 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 159 over the earth after the flood.
11:1 The whole earth 160 had a common language and a common vocabulary. 161 11:2 When the people 162 moved eastward, 163 they found a plain in Shinar 164 and settled there. 11:3 Then they said to one another, 165 “Come, let’s make bricks and bake them thoroughly.” 166 (They had brick instead of stone and tar 167 instead of mortar.) 168 11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 169 so that 170 we may make a name for ourselves. Otherwise 171 we will be scattered 172 across the face of the entire earth.”
11:5 But the Lord came down to see the city and the tower that the people 173 had started 174 building. 11:6 And the Lord said, “If as one people all sharing a common language 175 they have begun to do this, then 176 nothing they plan to do will be beyond them. 177 11:7 Come, let’s go down and confuse 178 their language so they won’t be able to understand each other.” 179
11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building 180 the city. 11:9 That is why its name was called 181 Babel 182 – 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 183 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 184 sons and daughters. 185
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 186 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, 187 while his father Terah was still alive. 188 11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, 189 and the name of Nahor’s wife was Milcah; 190 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 191 of Terah was 205 years, and he 192 died in Haran.
12:1 Now the Lord said 193 to Abram, 194
“Go out 195 from your country, your relatives, and your father’s household
to the land that I will show you. 196
12:2 Then I will make you 197 into a great nation, and I will bless you, 198
and I will make your name great, 199
so that you will exemplify divine blessing. 200
12:3 I will bless those who bless you, 201
but the one who treats you lightly 202 I must curse,
and all the families of the earth will bless one another 203 by your name.”
12:4 So Abram left, 204 just as the Lord had told him to do, 205 and Lot went with him. (Now 206 Abram was 75 years old 207 when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew 208 Lot, and all the possessions they had accumulated and the people they had acquired 209 in Haran, and they left for 210 the land of Canaan. They entered the land of Canaan.
12:6 Abram traveled through the land as far as the oak tree 211 of Moreh 212 at Shechem. 213 (At that time the Canaanites were in the land.) 214 12:7 The Lord appeared to Abram and said, “To your descendants 215 I will give this land.” So Abram 216 built an altar there to the Lord, who had appeared to him.
12:8 Then he moved from there to the hill country east of Bethel 217 and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. 218 12:9 Abram continually journeyed by stages 219 down to the Negev. 220
12:10 There was a famine in the land, so Abram went down to Egypt 221 to stay for a while 222 because the famine was severe. 223 12:11 As he approached 224 Egypt, he said to his wife Sarai, “Look, 225 I know that you are a beautiful woman. 226 12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. 227 12:13 So tell them 228 you are my sister 229 so that it may go well 230 for me because of you and my life will be spared 231 on account of you.”
12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful. 12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 232 was taken 233 into the household of Pharaoh, 234 12:16 and he did treat Abram well 235 on account of her. Abram received 236 sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.
12:17 But the Lord struck Pharaoh and his household with severe diseases 237 because of Sarai, Abram’s wife. 12:18 So Pharaoh summoned Abram and said, “What is this 238 you have done to me? Why didn’t you tell me that she was your wife? 12:19 Why did you say, ‘She is my sister,’ so that I took her 239 to be my wife? 240 Here is your wife! 241 Take her and go!” 242 12:20 Pharaoh gave his men orders about Abram, 243 and so they expelled him, along with his wife and all his possessions.
13:1 So Abram went up from Egypt into the Negev. 244 He took his wife and all his possessions with him, as well as Lot. 245 13:2 (Now Abram was very wealthy 246 in livestock, silver, and gold.) 247
13:3 And he journeyed from place to place 248 from the Negev as far as Bethel. 249 He returned 250 to the place where he had pitched his tent 251 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 252 and there Abram worshiped the Lord. 253
13:5 Now Lot, who was traveling 254 with Abram, also had 255 flocks, herds, and tents. 13:6 But the land could 256 not support them while they were living side by side. 257 Because their possessions were so great, they were not able to live 258 alongside one another. 13:7 So there were quarrels 259 between Abram’s herdsmen and Lot’s herdsmen. 260 (Now the Canaanites and the Perizzites were living in the land at that time.) 261
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. 262 13:9 Is not the whole land before you? Separate yourself now from me. If you go 263 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 264 the whole region 265 of the Jordan. He noticed 266 that all of it was well-watered (before the Lord obliterated 267 Sodom and Gomorrah) 268 like the garden of the Lord, like the land of Egypt, 269 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 270 toward the east.
So the relatives separated from each other. 271 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 272 and pitched his tents next to Sodom. 13:13 (Now 273 the people 274 of Sodom were extremely wicked rebels against the Lord.) 275
13:14 After Lot had departed, the Lord said to Abram, 276 “Look 277 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 278 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. 279 13:17 Get up and 280 walk throughout 281 the land, 282 for I will give it to you.”
13:18 So Abram moved his tents and went to live 283 by the oaks 284 of Mamre in Hebron, and he built an altar to the Lord there.
Mazmur 25:14
Konteks25:14 The Lord’s loyal followers receive his guidance, 285
and he reveals his covenantal demands to them. 286
Daniel 5:12
Konteks5:12 Thus there was found in this man Daniel, whom the king renamed Belteshazzar, an extraordinary spirit, knowledge, and skill to interpret 287 dreams, solve riddles, and decipher knotty problems. 288 Now summon 289 Daniel, and he will disclose the interpretation.”
Daniel 5:16
Konteks5:16 However, I have heard 290 that you are able to provide interpretations and to decipher knotty problems. Now if you are able to read this writing and make known to me its interpretation, you will wear purple and have a golden collar around your neck and be third 291 ruler in the kingdom.”
[9:2] 1 tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.
[9:2] 2 tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.
[9:3] 3 tn Heb “every moving thing that lives for you will be for food.”
[9:3] 4 tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[9:3] 5 tn The perfect verb form describes the action that accompanies the declaration.
[9:4] 8 tn Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.
[9:4] 9 tn The words “in it” are supplied in the translation for stylistic reasons.
[9:4] sn You must not eat meat with its life…in it. Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.
[9:5] 10 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.
[9:5] 11 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.
[9:5] 12 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.
[9:5] 13 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 15 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
[9:6] 16 tn Heb “the blood of man.”
[9:6] 17 tn Heb “by man,” a generic term here for other human beings.
[9:6] 18 sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.
[9:6] 19 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[9:7] 20 sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28).
[9:8] 21 tn Heb “to Noah and to his sons with him, saying.”
[9:9] 22 tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”
[9:9] 23 tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.
[9:10] 24 tn The verbal repetition is apparently for emphasis.
[9:11] 25 tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).
[9:11] 28 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[9:12] 30 sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.
[9:12] 31 tn Heb “between me and between you.”
[9:12] 32 tn The words “a covenant” are supplied in the translation for clarification.
[9:12] 33 tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.
[9:13] 34 tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).
[9:13] 35 sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.
[9:13] 36 tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.
[9:14] 37 tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.
[9:15] 38 tn Heb “which [is] between me and between you.”
[9:15] 40 tn Heb “to destroy.”
[9:16] 42 tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”
[9:18] 44 sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.
[9:19] 45 tn Heb “was scattered.” The verb פָּצָה (patsah, “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. 11.
[9:20] 46 sn The epithet a man of the soil indicates that Noah was a farmer.
[9:20] 47 tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”
[9:21] 48 tn The Hebrew verb גָּלָה (galah) in the Hitpael verbal stem (וַיִּתְגַּל, vayyitggal) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.
[9:22] 49 sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.
[9:22] 50 tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).
[9:22] sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.
[9:23] 51 tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?
[9:23] 52 tn Heb “their faces [were turned] back.”
[9:24] 53 tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.
[9:24] 55 tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.
[9:25] 56 sn For more on the curse, see H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS), and J. Scharbert, TDOT 1:405-18.
[9:25] 57 sn Cursed be Canaan. The curse is pronounced on Canaan, not Ham. Noah sees a problem in Ham’s character, and on the basis of that he delivers a prophecy about the future descendants who will live in slavery to such things and then be controlled by others. (For more on the idea of slavery in general, see E. M. Yamauchi, “Slaves of God,” BETS 9 [1966]: 31-49). In a similar way Jacob pronounced oracles about his sons based on their revealed character (see Gen 49).
[9:25] 58 tn Heb “a servant of servants” (עֶבֶד עֲבָדִים, ’eved ’avadim), an example of the superlative genitive. It means Canaan will become the most abject of slaves.
[9:26] 59 tn Heb “blessed be.”
[9:26] 60 tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.
[9:27] 61 tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.
[9:27] sn There is a wordplay (paronomasia) on the name Japheth. The verb יַפְתְּ (yaft, “may he enlarge”) sounds like the name יֶפֶת (yefet, “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.
[9:27] 62 tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).
[10:1] 63 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] 64 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] 65 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] 66 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 67 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] 68 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] 69 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 70 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 71 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] 72 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] 73 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 74 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 75 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] 76 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 77 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] 78 sn The descendants of Elishah populated Cyprus.
[10:4] 79 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] 80 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] 81 tc Most of the MT
[10:6] 82 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 83 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 84 sn The descendants of Put settled in Libya.
[10:6] 85 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 86 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 87 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] 88 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 89 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 90 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 91 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 92 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 93 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] 94 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] 95 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 96 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] 98 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 99 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 100 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] 101 sn Shinar is another name for Babylonia.
[10:11] 102 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] 104 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 105 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 106 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 107 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[10:13] 108 sn Mizraim is the Hebrew name for Egypt (cf. NRSV).
[10:13] 109 tn Heb “fathered.”
[10:13] 110 sn The Ludites were African tribes west of the Nile Delta.
[10:13] 111 sn The Anamites lived in North Africa, west of Egypt, near Cyrene.
[10:13] 112 sn The Lehabites are identified with the Libyans.
[10:13] 113 sn The Naphtuhites lived in Lower Egypt (the Nile Delta region).
[10:14] 114 sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.
[10:14] 115 sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.
[10:14] 116 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] 117 sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.
[10:15] 118 tn Heb “fathered.”
[10:15] 119 sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.
[10:15] 120 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] 121 sn The Jebusites were the Canaanite inhabitants of ancient Jerusalem.
[10:16] 122 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] 123 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] 124 sn The Hivites were Canaanite tribes of a Hurrian origin.
[10:17] 125 sn The Arkites lived in Arka, a city in Lebanon, north of Sidon.
[10:17] 126 sn The Sinites lived in Sin, another town in Lebanon.
[10:18] 127 sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.
[10:18] 128 sn The Zemarites lived in the town Sumur, north of Arka.
[10:18] 129 sn The Hamathites lived in Hamath on the Orontes River.
[10:19] 131 map For location see Map1 A1; JP3 F3; JP4 F3.
[10:19] 132 tn Heb “as you go.”
[10:19] 133 tn Heb “as you go.”
[10:21] 134 tn Heb “And to Shem was born.”
[10:21] 135 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] 136 sn The Hebrew name Elam (עֵילָם, ’elam) means “highland.” The Elamites were a non-Semitic people who lived east of Babylon.
[10:22] 137 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] 138 sn The descendants of Arphaxad may have lived northeast of Nineveh.
[10:22] 139 sn Lud may have been the ancestor of the Ludbu, who lived near the Tigris River.
[10:22] 140 sn Aram became the collective name of the northern tribes living in the steppes of Mesopotamia and speaking Aramaic dialects.
[10:23] 141 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] 142 tn Heb “fathered.”
[10:24] 143 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] 144 sn Genesis 11 traces the line of Shem through Eber (עֵבֶר, ’ever ) to Abraham the “Hebrew” (עִבְרִי, ’ivri).
[10:25] 145 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] 146 tn Heb “fathered.”
[10:26] 147 sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.
[10:26] 148 sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.
[10:26] 149 sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.
[10:26] 150 sn The name Jerah means “moon.”
[10:27] 151 sn Uzal was the name of the old capital of Yemen.
[10:27] 152 sn The name Diklah means “date-palm.”
[10:28] 153 sn Obal was a name used for several localities in Yemen.
[10:28] 154 sn The name Abimael is a genuine Sabean form which means “my father, truly, he is God.”
[10:28] 155 sn The descendants of Sheba lived in South Arabia, where the Joktanites were more powerful than the Hamites.
[10:29] 156 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] 157 sn Havilah is listed with Ham in v. 7.
[10:30] 158 tn Heb “as you go.”
[10:32] 159 tn Or “separated.”
[11:1] 160 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] 161 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] 162 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 163 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 164 tn Heb “in the land of Shinar.”
[11:2] sn Shinar is the region of Babylonia.
[11:3] 165 tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
[11:3] 166 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] 167 tn Or “bitumen” (cf. NEB, NRSV).
[11:3] 168 tn The disjunctive clause gives information parenthetical to the narrative.
[11:4] 169 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] 170 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] 171 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 172 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] 173 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] 174 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] 175 tn Heb “and one lip to all of them.”
[11:6] 176 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] 177 tn Heb “all that they purpose to do will not be withheld from them.”
[11:7] 178 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] 179 tn Heb “they will not hear, a man the lip of his neighbor.”
[11:8] 180 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] 181 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 182 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] 183 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 184 tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
[11:13] 185 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] 186 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] 187 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] 188 tn Heb “upon the face of Terah his father.”
[11:29] 189 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] 190 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] 191 tn Heb “And the days of Terah were.”
[11:32] 192 tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
[12:1] 193 sn The
[12:1] 194 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] 195 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] 196 sn To the land that I will show you. The call of Abram illustrates the leading of the
[12:2] 197 tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
[12:2] 198 sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
[12:2] 199 tn Or “I will make you famous.”
[12:2] 200 tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
[12:3] 201 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the
[12:3] 202 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic
[12:3] 203 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 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.
[12:4] 204 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
[12:4] 205 tn Heb “just as the
[12:4] 206 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
[12:4] 207 tn Heb “was the son of five years and seventy year[s].”
[12:4] sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.
[12:5] 208 tn Heb “the son of his brother.”
[12:5] 209 tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.
[12:5] 210 tn Heb “went out to go.”
[12:6] 212 sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.
[12:6] 213 tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”
[12:6] 214 tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.
[12:7] 215 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[12:7] 216 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
[12:8] 217 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[12:8] 218 tn Heb “he called in the name of the
[12:9] 219 tn The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”
[12:9] 220 tn Or “the South [country].”
[12:9] sn Negev is the name for the southern desert region in the land of Canaan.
[12:10] 221 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
[12:10] 222 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
[12:10] 223 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
[12:11] 224 tn Heb “drew near to enter.”
[12:11] 225 tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.
[12:11] 226 tn Heb “a woman beautiful of appearance are you.”
[12:12] 227 tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.
[12:13] 229 sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.
[12:13] 230 tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.
[12:13] 231 tn Heb “and my life will live.”
[12:15] 232 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
[12:15] 233 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
[12:15] 234 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
[12:16] 235 sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.
[12:16] 236 tn Heb “and there was to him.”
[12:17] 237 tn The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the
[12:18] 238 tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).
[12:19] 239 tn The preterite with vav (ו) consecutive here expresses consequence.
[12:19] 240 tn Heb “to me for a wife.”
[12:19] 241 tn Heb “Look, your wife!”
[12:19] 242 tn Heb “take and go.”
[12:20] 243 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[13:1] 244 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] 245 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] 247 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 248 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 249 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 250 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 251 tn Heb “where his tent had been.”
[13:4] 252 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 253 tn Heb “he called in the name of the
[13:5] 254 tn Heb “was going.”
[13:5] 255 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 256 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] 257 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] 258 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 259 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] 260 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 261 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] 262 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] 263 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 264 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] 265 tn Or “plain”; Heb “circle.”
[13:10] 266 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 267 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] 268 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] 269 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] 270 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 271 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] 272 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] 273 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] 274 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 275 tn Heb “wicked and sinners against the
[13:14] 276 tn Heb “and the
[13:14] 277 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] 278 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 279 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 280 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 281 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] 282 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] 283 tn Heb “he came and lived.”
[13:18] 284 tn Or “terebinths.”
[25:14] 285 tn Heb “the advice of the
[25:14] 286 tn Heb “and his covenant, to make them know.”
[5:12] 287 tc The translation reads מִפְשַׁר (mifshar) rather than the MT מְפַשַּׁר (mÿfashar) and later in the verse reads וּמִשְׁרֵא (mishre’) rather than the MT וּמְשָׁרֵא (mÿshare’). The Masoretes have understood these Aramaic forms to be participles, but they are more likely to be vocalized as infinitives. As such, they have an epexegetical function in the syntax of their clause.
[5:12] 288 tn Aram “to loose knots.”
[5:12] 289 tn Aram “let [Daniel] be summoned.”
[5:16] 290 tn The Aramaic text has also the words “about you.”
[5:16] 291 tn Or perhaps “one of three rulers,” in the sense of becoming part of a triumvir. So also v. 29.
