Kejadian 15:1--18:33
Konteks15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 1 and the one who will reward you in great abundance.” 2
15:2 But Abram said, “O sovereign Lord, 3 what will you give me since 4 I continue to be 5 childless, and my heir 6 is 7 Eliezer of Damascus?” 8 15:3 Abram added, 9 “Since 10 you have not given me a descendant, then look, one born in my house will be my heir!” 11
15:4 But look, 12 the word of the Lord came to him: “This man 13 will not be your heir, 14 but instead 15 a son 16 who comes from your own body will be 17 your heir.” 18 15:5 The Lord 19 took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”
15:6 Abram believed 20 the Lord, and the Lord 21 considered his response of faith 22 as proof of genuine loyalty. 23
15:7 The Lord said 24 to him, “I am the Lord 25 who brought you out from Ur of the Chaldeans 26 to give you this land to possess.” 15:8 But 27 Abram 28 said, “O sovereign Lord, 29 by what 30 can I know that I am to possess it?”
15:9 The Lord 31 said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.” 15:10 So Abram 32 took all these for him and then cut them in two 33 and placed each half opposite the other, 34 but he did not cut the birds in half. 15:11 When birds of prey came down on the carcasses, Abram drove them away.
15:12 When the sun went down, Abram fell sound asleep, 35 and great terror overwhelmed him. 36 15:13 Then the Lord said to Abram, “Know for certain 37 that your descendants will be strangers 38 in a foreign country. 39 They will be enslaved and oppressed 40 for four hundred years. 15:14 But I will execute judgment on the nation that they will serve. 41 Afterward they will come out with many possessions. 15:15 But as for you, 42 you will go to your ancestors 43 in peace and be buried at a good old age. 44 15:16 In the fourth generation 45 your descendants 46 will return here, for the sin of the Amorites has not yet reached its limit.” 47
15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch 48 passed between the animal parts. 49 15:18 That day the Lord made a covenant 50 with Abram: “To your descendants I give 51 this land, from the river of Egypt 52 to the great river, the Euphrates River – 15:19 the land 53 of the Kenites, Kenizzites, Kadmonites, 15:20 Hittites, Perizzites, Rephaites, 15:21 Amorites, Canaanites, Girgashites, and Jebusites.” 54
16:1 Now Sarai, 55 Abram’s wife, had not given birth to any children, 56 but she had an Egyptian servant 57 named Hagar. 58 16:2 So Sarai said to Abram, “Since 59 the Lord has prevented me from having children, have sexual relations with 60 my servant. Perhaps I can have a family by her.” 61 Abram did what 62 Sarai told him.
16:3 So after Abram had lived 63 in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, 64 to her husband to be his wife. 65 16:4 He had sexual relations with 66 Hagar, and she became pregnant. 67 Once Hagar realized she was pregnant, she despised Sarai. 68 16:5 Then Sarai said to Abram, “You have brought this wrong on me! 69 I allowed my servant to have sexual relations with you, 70 but when she realized 71 that she was pregnant, she despised me. 72 May the Lord judge between you and me!” 73
16:6 Abram said to Sarai, “Since your 74 servant is under your authority, 75 do to her whatever you think best.” 76 Then Sarai treated Hagar 77 harshly, 78 so she ran away from Sarai. 79
16:7 The Lord’s angel 80 found Hagar near a spring of water in the desert – the spring that is along the road to Shur. 81 16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from 82 my mistress, Sarai.”
16:9 Then the Lord’s angel said to her, “Return to your mistress and submit 83 to her authority. 16:10 I will greatly multiply your descendants,” the Lord’s angel added, 84 “so that they will be too numerous to count.” 85 16:11 Then the Lord’s angel said to her,
“You are now 86 pregnant
and are about to give birth 87 to a son.
You are to name him Ishmael, 88
for the Lord has heard your painful groans. 89
16:12 He will be a wild donkey 90 of a man.
He will be hostile to everyone, 91
and everyone will be hostile to him. 92
He will live away from 93 his brothers.”
16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” 94 for she said, “Here I have seen one who sees me!” 95 16:14 That is why the well was called 96 Beer Lahai Roi. 97 (It is located 98 between Kadesh and Bered.)
16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. 99 16:16 (Now 100 Abram was 86 years old 101 when Hagar gave birth to Ishmael.) 102
17:1 When Abram was 99 years old, 103 the Lord appeared to him and said, 104 “I am the sovereign God. 105 Walk 106 before me 107 and be blameless. 108 17:2 Then I will confirm my covenant 109 between me and you, and I will give you a multitude of descendants.” 110
17:3 Abram bowed down with his face to the ground, 111 and God said to him, 112 17:4 “As for me, 113 this 114 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 115 Abram. Instead, your name will be Abraham 116 because I will make you 117 the father of a multitude of nations. 17:6 I will make you 118 extremely 119 fruitful. I will make nations of you, and kings will descend from you. 120 17:7 I will confirm 121 my covenant as a perpetual 122 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 123 17:8 I will give the whole land of Canaan – the land where you are now residing 124 – to you and your descendants after you as a permanent 125 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 126 the covenantal requirement 127 I am imposing on you and your descendants after you throughout their generations. 17:10 This is my requirement that you and your descendants after you must keep: 128 Every male among you must be circumcised. 129 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 130 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 131 must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, 132 whether born in your house or bought with money. The sign of my covenant 133 will be visible in your flesh as a permanent 134 reminder. 17:14 Any uncircumcised male 135 who has not been circumcised in the flesh of his foreskin will be cut off 136 from his people – he has failed to carry out my requirement.” 137
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 138 Sarah 139 will be her name. 17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. 140 Kings of countries 141 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 142 as he said to himself, 143 “Can 144 a son be born to a man who is a hundred years old? 145 Can Sarah 146 bear a child at the age of ninety?” 147 17:18 Abraham said to God, “O that 148 Ishmael might live before you!” 149
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 150 I will confirm my covenant with him as a perpetual 151 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 152 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 153 He will become the father of twelve princes; 154 I will make him into a great nation. 17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.” 17:22 When he finished speaking with Abraham, God went up from him. 155
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 156 and circumcised them 157 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 158 when he was circumcised; 159 17:25 his son Ishmael was thirteen years old 160 when he was circumcised. 17:26 Abraham and his son Ishmael were circumcised on the very same day. 17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.
18:1 The Lord appeared to Abraham 161 by the oaks 162 of Mamre while 163 he was sitting at the entrance 164 to his tent during the hottest time of the day. 18:2 Abraham 165 looked up 166 and saw 167 three men standing across 168 from him. When he saw them 169 he ran from the entrance of the tent to meet them and bowed low 170 to the ground. 171
18:3 He said, “My lord, 172 if I have found favor in your sight, do not pass by and leave your servant. 173 18:4 Let a little water be brought so that 174 you may all 175 wash your feet and rest under the tree. 18:5 And let me get 176 a bit of food 177 so that you may refresh yourselves 178 since you have passed by your servant’s home. After that you may be on your way.” 179 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 180 three measures 181 of fine flour, knead it, and make bread.” 182 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 183 who quickly prepared it. 184 18:8 Abraham 185 then took some curds and milk, along with the calf that had been prepared, and placed the food 186 before them. They ate while 187 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 188 in the tent.” 18:10 One of them 189 said, “I will surely return 190 to you when the season comes round again, 191 and your wife Sarah will have a son!” 192 (Now Sarah was listening at the entrance to the tent, not far behind him. 193 18:11 Abraham and Sarah were old and advancing in years; 194 Sarah had long since passed menopause.) 195 18:12 So Sarah laughed to herself, thinking, 196 “After I am worn out will I have pleasure, 197 especially when my husband is old too?” 198
18:13 The Lord said to Abraham, “Why 199 did Sarah laugh and say, ‘Will I really 200 have a child when I am old?’ 18:14 Is anything impossible 201 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 202 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 203
18:16 When the men got up to leave, 204 they looked out over 205 Sodom. (Now 206 Abraham was walking with them to see them on their way.) 207 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 208 18:18 After all, Abraham 209 will surely become 210 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 211 using his name. 18:19 I have chosen him 212 so that he may command his children and his household after him to keep 213 the way of the Lord by doing 214 what is right and just. Then the Lord will give 215 to Abraham what he promised 216 him.”
18:20 So the Lord said, “The outcry against 217 Sodom and Gomorrah is so great and their sin so blatant 218 18:21 that I must go down 219 and see if they are as wicked as the outcry suggests. 220 If not, 221 I want to know.”
18:22 The two men turned 222 and headed 223 toward Sodom, but Abraham was still standing before the Lord. 224 18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 225 the place for the sake of the fifty godly people who are in it? 18:25 Far be it from you to do such a thing – to kill the godly with the wicked, treating the godly and the wicked alike! Far be it from you! Will not the judge 226 of the whole earth do what is right?” 227
18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”
18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord 228 (although I am but dust and ashes), 229 18:28 what if there are five less than the fifty godly people? Will you destroy 230 the whole city because five are lacking?” 231 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 232 spoke to him again, 233 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 234 said, “May the Lord not be angry 235 so that I may speak! 236 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 237 said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”
18:32 Finally Abraham 238 said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”
18:33 The Lord went on his way 239 when he had finished speaking 240 to Abraham. Then Abraham returned home. 241
Kejadian 4:1
Konteks4:1 Now 242 the man had marital relations with 243 his wife Eve, and she became pregnant 244 and gave birth to Cain. Then she said, “I have created 245 a man just as the Lord did!” 246
Kejadian 24:6
Konteks24:6 “Be careful 247 never to take my son back there!” Abraham told him. 248
Mazmur 137:9
Konteks137:9 How blessed will be the one who grabs your babies
and smashes them on a rock! 249
[15:1] 1 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
[15:1] 2 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
[15:1] sn Abram has just rejected all the spoils of war, and the
[15:2] 3 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
[15:2] 4 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
[15:2] 6 tn Heb “the son of the acquisition of my house.”
[15:2] sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.
[15:2] 7 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
[15:2] 8 sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.
[15:3] 9 tn Heb “And Abram said.”
[15:3] 10 tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).
[15:3] 11 tn Heb “is inheriting me.”
[15:4] 12 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.
[15:4] 13 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
[15:4] 14 tn Heb “inherit you.”
[15:4] 15 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
[15:4] 16 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
[15:4] 17 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
[15:4] 18 tn Heb “will inherit you.”
[15:5] 19 tn Heb “he”; the referent (the
[15:6] 20 tn The nonconsecutive vav (ו) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics, 50-98. The Hebrew verb אָמַן (’aman) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.
[15:6] 21 tn Heb “and he”; the referent (the
[15:6] 22 tn Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135.p. Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “Genesis 15:6: A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.
[15:6] 23 tn Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” (Heb “reckoned”) also appears with צְדָקָה (tsÿdaqah, “righteousness”) in Ps 106:31. Alluding to the events recorded in Numbers 25, the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty (Num 25:12-13). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in Genesis 15, where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance (DNWSI 2:962).
[15:6] sn This episode is basic to the NT teaching of Paul on justification (Romans 4). Paul weaves this passage and Psalm 32 together, for both use this word. Paul explains that for the one who believes in the
[15:7] 24 tn Heb “And he said.”
[15:7] 25 sn I am the
[15:7] 26 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
[15:8] 27 tn Here the vav carries adversative force and is translated “but.”
[15:8] 28 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:8] 29 tn See note on the phrase “sovereign
[15:9] 31 tn Heb “He”; the referent (the
[15:10] 32 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[15:10] 33 tn Heb “in the middle.”
[15:10] 34 tn Heb “to meet its neighbor.”
[15:10] sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.
[15:12] 35 tn Heb “a deep sleep fell on Abram.”
[15:12] 36 tn Heb “and look, terror, a great darkness was falling on him.”
[15:13] 37 tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.
[15:13] 38 tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.
[15:13] 39 tn Heb “in a land not theirs.”
[15:13] 40 tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.
[15:14] 41 tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.
[15:15] 42 tn The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.
[15:15] 43 sn You will go to your ancestors. This is a euphemistic expression for death.
[15:15] 44 tn Heb “in a good old age.”
[15:16] 45 sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.
[15:16] 46 tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.
[15:16] 47 tn Heb “is not yet complete.”
[15:16] sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.
[15:17] 48 sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).
[15:17] 49 tn Heb “these pieces.”
[15:18] 50 tn Heb “cut a covenant.”
[15:18] 51 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
[15:18] sn To your descendants I give this land. The
[15:18] 52 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
[15:19] 53 tn The words “the land” are supplied in the translation for stylistic reasons.
[15:21] 54 tn Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.
[16:1] 55 tn The disjunctive clause signals the beginning of a new episode in the story.
[16:1] 56 sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.
[16:1] 57 tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.
[16:1] 58 sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)
[16:2] 59 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
[16:2] 60 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
[16:2] sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
[16:2] 61 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
[16:2] 62 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
[16:2] sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
[16:3] 63 tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.
[16:3] 64 tn Heb “the Egyptian, her female servant.”
[16:3] 65 sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.
[16:4] 66 tn Heb “entered to.” See the note on the same expression in v. 2.
[16:4] 67 tn Or “she conceived” (also in v. 5)
[16:4] 68 tn Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל (qalal) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.
[16:5] 69 tn Heb “my wrong is because of you.”
[16:5] 70 tn Heb “I placed my female servant in your bosom.”
[16:5] 72 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
[16:5] 73 tn Heb “me and you.”
[16:5] sn May the
[16:6] 74 tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”
[16:6] 75 tn Heb “in your hand.”
[16:6] 76 tn Heb “what is good in your eyes.”
[16:6] 77 tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.
[16:6] 78 tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”
[16:6] 79 tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.
[16:7] 80 tn Heb “the messenger of the
[16:7] 81 tn Heb “And the angel of the
[16:8] 82 tn Heb “from the presence of.”
[16:9] 83 tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.
[16:10] 84 tn Heb “The
[16:10] 85 tn Heb “cannot be numbered because of abundance.”
[16:11] 86 tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”
[16:11] 87 tn The active participle refers here to something that is about to happen.
[16:11] 88 sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”
[16:11] 89 tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.
[16:11] sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.
[16:12] 90 sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.
[16:12] 91 tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.
[16:12] 92 tn Heb “And the hand of everyone will be against him.”
[16:12] 93 tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).
[16:13] 94 tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).
[16:13] 95 tn Heb “after one who sees me.”
[16:13] sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.
[16:14] 96 tn The verb does not have an expressed subject and so is rendered as passive in the translation.
[16:14] 97 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.
[16:14] 98 tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.
[16:15] 99 tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”
[16:15] sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.
[16:16] 100 tn The disjunctive clause gives information that is parenthetical to the narrative.
[16:16] 101 tn Heb “the son of eighty-six years.”
[16:16] 102 tn The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.
[17:1] 103 tn Heb “the son of ninety-nine years.”
[17:1] 104 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 105 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 106 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 107 tn Or “in my presence.”
[17:1] 108 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[17:2] 109 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 110 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 111 tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
[17:3] 112 tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
[17:4] 114 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 115 tn Heb “will your name be called.”
[17:5] 116 sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.
[17:5] 117 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 118 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 119 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 120 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 121 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 122 tn Or “as an eternal.”
[17:7] 123 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 124 tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
[17:8] 125 tn Or “as an eternal.”
[17:9] 126 tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
[17:9] 127 tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
[17:10] 128 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 129 sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.
[17:12] 131 tn Heb “the son of eight days.”
[17:13] 132 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 133 tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:13] 134 tn Or “an eternal.”
[17:14] 135 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 136 tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.
[17:14] sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
[17:14] 137 tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.
[17:15] 138 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 139 sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
[17:16] 140 tn Heb “she will become nations.”
[17:17] 142 sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
[17:17] 143 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 144 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 145 tn Heb “to the son of a hundred years.”
[17:17] 146 sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
[17:17] 147 tn Heb “the daughter of ninety years.”
[17:18] 148 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 149 tn Or “live with your blessing.”
[17:19] 150 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
[17:19] 151 tn Or “as an eternal.”
[17:20] 152 sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.
[17:20] 153 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 154 tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.
[17:22] 155 tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.
[17:22] sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.
[17:23] 156 tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
[17:23] 157 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 158 tn Heb “the son of ninety-nine years.”
[17:24] 159 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 160 tn Heb “the son of thirteen years.”
[18:1] 161 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 162 tn Or “terebinths.”
[18:1] 163 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 164 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 165 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 166 tn Heb “lifted up his eyes.”
[18:2] 167 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
[18:2] 168 tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
[18:2] 169 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 170 tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
[18:2] 171 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 172 tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the
[18:3] 173 tn Heb “do not pass by from upon your servant.”
[18:4] 174 tn The imperative after the jussive indicates purpose here.
[18:4] 175 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
[18:5] 176 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 177 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
[18:5] 178 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 179 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
[18:6] 180 tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
[18:6] 181 sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
[18:6] 182 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 183 tn Heb “the young man.”
[18:7] 184 tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
[18:8] 185 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 186 tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
[18:8] 187 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 188 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 189 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
[18:10] 190 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
[18:10] sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
[18:10] 191 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 192 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 193 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 195 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 197 tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.
[18:12] 198 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 199 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 200 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 201 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 202 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
[18:15] 203 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 204 tn Heb “And the men arose from there.”
[18:16] 205 tn Heb “toward the face of.”
[18:16] 206 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 207 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
[18:17] 208 tn The active participle here refers to an action that is imminent.
[18:18] 209 tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
[18:18] 210 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 211 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[18:19] 212 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
[18:19] 213 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
[18:19] 214 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 215 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 216 tn Heb “spoke to.”
[18:20] 217 tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
[18:21] 219 tn The cohortative indicates the
[18:21] sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the
[18:21] 220 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 221 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 222 tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the
[18:22] 224 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 225 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 227 sn Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” ZAW 82 (1970): 380-95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” ExpTim 83 (1972): 137-39.
[18:27] 228 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 229 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 230 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 231 tn Heb “because of five.”
[18:29] 232 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 233 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 234 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 235 tn Heb “let it not be hot to the
[18:30] 236 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 237 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 238 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 239 tn Heb “And the
[18:33] 240 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 241 tn Heb “to his place.”
[4:1] 242 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 243 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 244 tn Or “she conceived.”
[4:1] 245 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] 246 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[24:6] 247 tn Heb “guard yourself.”
[24:6] 248 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
[137:9] 249 sn For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12; Isa 13:16; Hos 13:16; Nah 3:10.
