Kejadian 17:1--26:35
Konteks17:1 When Abram was 99 years old, 1 the Lord appeared to him and said, 2 “I am the sovereign God. 3 Walk 4 before me 5 and be blameless. 6 17:2 Then I will confirm my covenant 7 between me and you, and I will give you a multitude of descendants.” 8
17:3 Abram bowed down with his face to the ground, 9 and God said to him, 10 17:4 “As for me, 11 this 12 is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be 13 Abram. Instead, your name will be Abraham 14 because I will make you 15 the father of a multitude of nations. 17:6 I will make you 16 extremely 17 fruitful. I will make nations of you, and kings will descend from you. 18 17:7 I will confirm 19 my covenant as a perpetual 20 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. 21 17:8 I will give the whole land of Canaan – the land where you are now residing 22 – to you and your descendants after you as a permanent 23 possession. I will be their God.”
17:9 Then God said to Abraham, “As for you, you must keep 24 the covenantal requirement 25 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: 26 Every male among you must be circumcised. 27 17:11 You must circumcise the flesh of your foreskins. This will be a reminder 28 of the covenant between me and you. 17:12 Throughout your generations every male among you who is eight days old 29 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, 30 whether born in your house or bought with money. The sign of my covenant 31 will be visible in your flesh as a permanent 32 reminder. 17:14 Any uncircumcised male 33 who has not been circumcised in the flesh of his foreskin will be cut off 34 from his people – he has failed to carry out my requirement.” 35
17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; 36 Sarah 37 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. 38 Kings of countries 39 will come from her!”
17:17 Then Abraham bowed down with his face to the ground and laughed 40 as he said to himself, 41 “Can 42 a son be born to a man who is a hundred years old? 43 Can Sarah 44 bear a child at the age of ninety?” 45 17:18 Abraham said to God, “O that 46 Ishmael might live before you!” 47
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 48 I will confirm my covenant with him as a perpetual 49 covenant for his descendants after him. 17:20 As for Ishmael, I have heard you. 50 I will indeed bless him, make him fruitful, and give him a multitude of descendants. 51 He will become the father of twelve princes; 52 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. 53
17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) 54 and circumcised them 55 on that very same day, just as God had told him to do. 17:24 Now Abraham was 99 years old 56 when he was circumcised; 57 17:25 his son Ishmael was thirteen years old 58 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 59 by the oaks 60 of Mamre while 61 he was sitting at the entrance 62 to his tent during the hottest time of the day. 18:2 Abraham 63 looked up 64 and saw 65 three men standing across 66 from him. When he saw them 67 he ran from the entrance of the tent to meet them and bowed low 68 to the ground. 69
18:3 He said, “My lord, 70 if I have found favor in your sight, do not pass by and leave your servant. 71 18:4 Let a little water be brought so that 72 you may all 73 wash your feet and rest under the tree. 18:5 And let me get 74 a bit of food 75 so that you may refresh yourselves 76 since you have passed by your servant’s home. After that you may be on your way.” 77 “All right,” they replied, “you may do as you say.”
18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take 78 three measures 79 of fine flour, knead it, and make bread.” 80 18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, 81 who quickly prepared it. 82 18:8 Abraham 83 then took some curds and milk, along with the calf that had been prepared, and placed the food 84 before them. They ate while 85 he was standing near them under a tree.
18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, 86 in the tent.” 18:10 One of them 87 said, “I will surely return 88 to you when the season comes round again, 89 and your wife Sarah will have a son!” 90 (Now Sarah was listening at the entrance to the tent, not far behind him. 91 18:11 Abraham and Sarah were old and advancing in years; 92 Sarah had long since passed menopause.) 93 18:12 So Sarah laughed to herself, thinking, 94 “After I am worn out will I have pleasure, 95 especially when my husband is old too?” 96
18:13 The Lord said to Abraham, “Why 97 did Sarah laugh and say, ‘Will I really 98 have a child when I am old?’ 18:14 Is anything impossible 99 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 100 18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” 101
18:16 When the men got up to leave, 102 they looked out over 103 Sodom. (Now 104 Abraham was walking with them to see them on their way.) 105 18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? 106 18:18 After all, Abraham 107 will surely become 108 a great and powerful nation, and all the nations on the earth will pronounce blessings on one another 109 using his name. 18:19 I have chosen him 110 so that he may command his children and his household after him to keep 111 the way of the Lord by doing 112 what is right and just. Then the Lord will give 113 to Abraham what he promised 114 him.”
18:20 So the Lord said, “The outcry against 115 Sodom and Gomorrah is so great and their sin so blatant 116 18:21 that I must go down 117 and see if they are as wicked as the outcry suggests. 118 If not, 119 I want to know.”
18:22 The two men turned 120 and headed 121 toward Sodom, but Abraham was still standing before the Lord. 122 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 123 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 124 of the whole earth do what is right?” 125
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 126 (although I am but dust and ashes), 127 18:28 what if there are five less than the fifty godly people? Will you destroy 128 the whole city because five are lacking?” 129 He replied, “I will not destroy it if I find forty-five there.”
18:29 Abraham 130 spoke to him again, 131 “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”
18:30 Then Abraham 132 said, “May the Lord not be angry 133 so that I may speak! 134 What if thirty are found there?” He replied, “I will not do it if I find thirty there.”
18:31 Abraham 135 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 136 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 137 when he had finished speaking 138 to Abraham. Then Abraham returned home. 139
19:1 The two angels came to Sodom in the evening while 140 Lot was sitting in the city’s gateway. 141 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 142 and wash your feet. Then you can be on your way early in the morning.” 143 “No,” they replied, “we’ll spend the night in the town square.” 144
19:3 But he urged 145 them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, 146 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 147 19:5 They shouted to Lot, 148 “Where are the men who came to you tonight? Bring them out to us so we can have sex 149 with them!”
19:6 Lot went outside to them, shutting the door behind him. 19:7 He said, “No, my brothers! Don’t act so wickedly! 150 19:8 Look, I have two daughters who have never had sexual relations with 151 a man. Let me bring them out to you, and you can do to them whatever you please. 152 Only don’t do anything to these men, for they have come under the protection 153 of my roof.” 154
19:9 “Out of our way!” 155 they cried, and “This man came to live here as a foreigner, 156 and now he dares to judge us! 157 We’ll do more harm 158 to you than to them!” They kept 159 pressing in on Lot until they were close enough 160 to break down the door.
19:10 So the men inside 161 reached out 162 and pulled Lot back into the house 163 as they shut the door. 19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, 164 with blindness. The men outside 165 wore themselves out trying to find the door. 19:12 Then the two visitors 166 said to Lot, “Who else do you have here? 167 Do you have 168 any sons-in-law, sons, daughters, or other relatives in the city? 169 Get them out of this 170 place 19:13 because we are about to destroy 171 it. The outcry against this place 172 is so great before the Lord that he 173 has sent us to destroy it.”
19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. 174 He said, “Quick, get out of this place because the Lord is about to destroy 175 the city!” But his sons-in-law thought he was ridiculing them. 176
19:15 At dawn 177 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 178 or else you will be destroyed when the city is judged!” 179 19:16 When Lot 180 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 181 They led them away and placed them 182 outside the city. 19:17 When they had brought them outside, they 183 said, “Run 184 for your lives! Don’t look 185 behind you or stop anywhere in the valley! 186 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 187 19:19 Your 188 servant has found favor with you, 189 and you have shown me great 190 kindness 191 by sparing 192 my life. But I am not able to escape to the mountains because 193 this disaster will overtake 194 me and I’ll die. 195 19:20 Look, this town 196 over here is close enough to escape to, and it’s just a little one. 197 Let me go there. 198 It’s just a little place, isn’t it? 199 Then I’ll survive.” 200
19:21 “Very well,” he replied, 201 “I will grant this request too 202 and will not overthrow 203 the town you mentioned. 19:22 Run there quickly, 204 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 205
19:23 The sun had just risen 206 over the land as Lot reached Zoar. 207 19:24 Then the Lord rained down 208 sulfur and fire 209 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 210 19:25 So he overthrew those cities and all that region, 211 including all the inhabitants of the cities and the vegetation that grew 212 from the ground. 19:26 But Lot’s 213 wife looked back longingly 214 and was turned into a pillar of salt.
19:27 Abraham got up early in the morning and went 215 to the place where he had stood before the Lord. 19:28 He looked out toward 216 Sodom and Gomorrah and all the land of that region. 217 As he did so, he saw the smoke rising up from the land like smoke from a furnace. 218
19:29 So when God destroyed 219 the cities of the region, 220 God honored 221 Abraham’s request. He removed Lot 222 from the midst of the destruction when he destroyed 223 the cities Lot had lived in.
19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said 224 to the younger, “Our father is old, and there is no man anywhere nearby 225 to have sexual relations with us, 226 according to the way of all the world. 19:32 Come, let’s make our father drunk with wine 227 so we can have sexual relations 228 with him and preserve 229 our family line through our father.” 230
19:33 So that night they made their father drunk with wine, 231 and the older daughter 232 came and had sexual relations with her father. 233 But he was not aware that she had sexual relations with him and then got up. 234 19:34 So in the morning the older daughter 235 said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. 236 Then you go and have sexual relations with him so we can preserve our family line through our father.” 237 19:35 So they made their father drunk 238 that night as well, and the younger one came and had sexual relations with him. 239 But he was not aware that she had sexual relations with him and then got up. 240
19:36 In this way both of Lot’s daughters became pregnant by their father. 19:37 The older daughter 241 gave birth to a son and named him Moab. 242 He is the ancestor of the Moabites of today. 19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. 243 He is the ancestor of the Ammonites of today.
20:1 Abraham journeyed from there to the Negev 244 region and settled between Kadesh and Shur. While he lived as a temporary resident 245 in Gerar, 20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.
20:3 But God appeared 246 to Abimelech in a dream at night and said to him, “You are as good as dead 247 because of the woman you have taken, for she is someone else’s wife.” 248
20:4 Now Abimelech had not gone near her. He said, “Lord, 249 would you really slaughter an innocent nation? 250 20:5 Did Abraham 251 not say to me, ‘She is my sister’? And she herself said, 252 ‘He is my brother.’ I have done this with a clear conscience 253 and with innocent hands!”
20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 254 That is why I have kept you 255 from sinning against me and why 256 I did not allow you to touch her. 20:7 But now give back the man’s wife. Indeed 257 he is a prophet 258 and he will pray for you; thus you will live. 259 But if you don’t give her back, 260 know that you will surely die 261 along with all who belong to you.”
20:8 Early in the morning 262 Abimelech summoned 263 all his servants. When he told them about all these things, 264 they 265 were terrified. 20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? 266 You have done things to me that should not be done!” 267 20:10 Then Abimelech asked 268 Abraham, “What prompted you to do this thing?” 269
20:11 Abraham replied, “Because I thought, 270 ‘Surely no one fears God in this place. They will kill me because of 271 my wife.’ 20:12 What’s more, 272 she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 20:13 When God made me wander 273 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 274 Every place we go, say about me, “He is my brother.”’”
20:14 So Abimelech gave 275 sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him. 20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” 276
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 277 to your ‘brother.’ 278 This is compensation for you so that you will stand vindicated before all who are with you.” 279
20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children. 20:18 For the Lord 280 had caused infertility to strike every woman 281 in the household of Abimelech because he took 282 Sarah, Abraham’s wife.
21:1 The Lord visited 283 Sarah just as he had said he would and did 284 for Sarah what he had promised. 285 21:2 So Sarah became pregnant 286 and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. 287 21:4 When his son Isaac was eight days old, 288 Abraham circumcised him just as God had commanded him to do. 289 21:5 (Now Abraham was a hundred years old when his son Isaac was born to him.) 290
21:6 Sarah said, “God has made me laugh. 291 Everyone who hears about this 292 will laugh 293 with me.” 21:7 She went on to say, 294 “Who would 295 have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
21:8 The child grew and was weaned. Abraham prepared 296 a great feast on the day that Isaac was weaned. 297 21:9 But Sarah noticed 298 the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. 299 21:10 So she said to Abraham, “Banish 300 that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. 301 21:12 But God said to Abraham, “Do not be upset 302 about the boy or your slave wife. Do 303 all that Sarah is telling 304 you because through Isaac your descendants will be counted. 305 21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”
21:14 Early in the morning Abraham took 306 some food 307 and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, 308 and sent her away. So she went wandering 309 aimlessly through the wilderness 310 of Beer Sheba. 21:15 When the water in the skin was gone, she shoved 311 the child under one of the shrubs. 21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot 312 away; for she thought, 313 “I refuse to watch the child die.” 314 So she sat across from him and wept uncontrollably. 315
21:17 But God heard the boy’s voice. 316 The angel of God called to Hagar from heaven and asked her, “What is the matter, 317 Hagar? Don’t be afraid, for God has heard 318 the boy’s voice right where he is crying. 21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 21:19 Then God enabled Hagar to see a well of water. 319 She went over and filled the skin with water, and then gave the boy a drink.
21:20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21:21 He lived in the wilderness of Paran. 320 His mother found a wife for him from the land of Egypt. 321
21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you 322 in all that you do. 21:23 Now swear to me right here in God’s name 323 that you will not deceive me, my children, or my descendants. 324 Show me, and the land 325 where you are staying, 326 the same loyalty 327 that I have shown you.” 328
21:24 Abraham said, “I swear to do this.” 329 21:25 But Abraham lodged a complaint 330 against Abimelech concerning a well 331 that Abimelech’s servants had seized. 332 21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, 333 you did not tell me. I did not hear about it until today.”
21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. 334 21:28 Then Abraham set seven ewe lambs apart from the flock by themselves. 21:29 Abimelech asked Abraham, “What is the meaning of these 335 seven ewe lambs that you have set apart?” 21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof 336 that I dug this well.” 337 21:31 That is why he named that place 338 Beer Sheba, 339 because the two of them swore 340 an oath there.
21:32 So they made a treaty 341 at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned 342 to the land of the Philistines. 343 21:33 Abraham 344 planted a tamarisk tree 345 in Beer Sheba. There he worshiped the Lord, 346 the eternal God. 21:34 So Abraham stayed in the land of the Philistines for quite some time. 347
22:1 Some time after these things God tested 348 Abraham. He said to him, “Abraham!” “Here I am!” Abraham 349 replied. 22:2 God 350 said, “Take your son – your only son, whom you love, Isaac 351 – and go to the land of Moriah! 352 Offer him up there as a burnt offering 353 on one of the mountains which I will indicate to 354 you.”
22:3 Early in the morning Abraham got up and saddled his donkey. 355 He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out 356 for the place God had spoken to him about.
22:4 On the third day Abraham caught sight of 357 the place in the distance. 22:5 So he 358 said to his servants, “You two stay 359 here with the donkey while 360 the boy and I go up there. We will worship 361 and then return to you.” 362
22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 363 and the two of them walked on together. 22:7 Isaac said to his father Abraham, 364 “My father?” “What is it, 365 my son?” he replied. “Here is the fire and the wood,” Isaac said, 366 “but where is the lamb for the burnt offering?” 22:8 “God will provide 367 for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
22:9 When they came to the place God had told him about, Abraham built the altar there 368 and arranged the wood on it. Next he tied up 369 his son Isaac and placed him on the altar on top of the wood. 22:10 Then Abraham reached out his hand, took the knife, and prepared to slaughter 370 his son. 22:11 But the Lord’s angel 371 called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 22:12 “Do not harm the boy!” 372 the angel said. 373 “Do not do anything to him, for now I know 374 that you fear 375 God because you did not withhold your son, your only son, from me.”
22:13 Abraham looked up 376 and saw 377 behind him 378 a ram caught in the bushes by its horns. So he 379 went over and got the ram and offered it up as a burnt offering instead of his son. 22:14 And Abraham called the name of that place “The Lord provides.” 380 It is said to this day, 381 “In the mountain of the Lord provision will be made.” 382
22:15 The Lord’s angel called to Abraham a second time from heaven 22:16 and said, “‘I solemnly swear by my own name,’ 383 decrees the Lord, 384 ‘that because you have done this and have not withheld your son, your only son, 22:17 I will indeed bless you, 385 and I will greatly multiply 386 your descendants 387 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 388 of the strongholds 389 of their enemies. 22:18 Because you have obeyed me, 390 all the nations of the earth will pronounce blessings on one another 391 using the name of your descendants.’”
22:19 Then Abraham returned to his servants, and they set out together 392 for Beer Sheba where Abraham stayed. 393
22:20 After these things Abraham was told, “Milcah 394 also has borne children to your brother Nahor – 22:21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram), 395 22:22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 22:23 (Now 396 Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 22:24 His concubine, whose name was Reumah, also bore him children – Tebah, Gaham, Tahash, and Maacah.
23:1 Sarah lived 127 years. 397 23:2 Then she 398 died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her. 399
23:3 Then Abraham got up from mourning his dead wife 400 and said to the sons of Heth, 401 23:4 “I am a temporary settler 402 among you. Grant 403 me ownership 404 of a burial site among you so that I may 405 bury my dead.” 406
23:5 The sons of Heth answered Abraham, 407 23:6 “Listen, sir, 408 you are a mighty prince 409 among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you 410 from burying your dead.”
23:7 Abraham got up and bowed down to the local people, 411 the sons of Heth. 23:8 Then he said to them, “If you agree 412 that I may bury my dead, 413 then hear me out. 414 Ask 415 Ephron the son of Zohar 23:9 if he will sell 416 me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly 417 for the full price, 418 so that I may own it as a burial site.”
23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite 419 replied to Abraham in the hearing 420 of the sons of Heth – before all who entered the gate 421 of his city – 23:11 “No, my lord! Hear me out. I sell 422 you both the field and the cave that is in it. 423 In the presence of my people 424 I sell it to you. Bury your dead.”
23:12 Abraham bowed before the local people 23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay 425 to you the price 426 of the field. Take it from me so that I may 427 bury my dead there.”
23:14 Ephron answered Abraham, saying to him, 23:15 “Hear me, my lord. The land is worth 428 400 pieces of silver, 429 but what is that between me and you? So bury your dead.”
23:16 So Abraham agreed to Ephron’s price 430 and weighed 431 out for him 432 the price 433 that Ephron had quoted 434 in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. 435
23:17 So Abraham secured 436 Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. 437
23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 23:20 So Abraham secured the field and the cave that was in it as a burial site 438 from the sons of Heth.
24:1 Now Abraham was old, well advanced in years, 439 and the Lord had blessed him 440 in everything. 24:2 Abraham said to his servant, the senior one 441 in his household who was in charge of everything he had, “Put your hand under my thigh 442 24:3 so that I may make you solemnly promise 443 by the Lord, the God of heaven and the God of the earth: You must not acquire 444 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 445 to find 446 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 447 to this land? Must I then 448 take your son back to the land from which you came?”
24:6 “Be careful 449 never to take my son back there!” Abraham told him. 450 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 451 promised me with a solemn oath, 452 ‘To your descendants I will give this land.’ He will send his angel 453 before you so that you may find 454 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 455 you will be free 456 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 457
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 458 He journeyed 459 to the region of Aram Naharaim 460 and the city of Nahor. 24:11 He made the camels kneel down by the well 461 outside the city. It was evening, 462 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 463 Be faithful 464 to my master Abraham. 24:13 Here I am, standing by the spring, 465 and the daughters of the people 466 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 467 In this way I will know that you have been faithful to my master.” 468
24:15 Before he had finished praying, there came Rebekah 469 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 470 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 471 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 472 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 473 her jug to her hands, she gave him a drink. 24:19 When she had done so, 474 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 475 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 476 if the Lord had made his journey successful 477 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 478 and two gold bracelets weighing ten shekels 479 and gave them to her. 480 24:23 “Whose daughter are you?” he asked. 481 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 482 24:25 We have plenty of straw and feed,” she added, 483 “and room for you 484 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 485 for my master! The Lord has led me 486 to the house 487 of my master’s relatives!” 488
24:28 The young woman ran and told her mother’s household all about 489 these things. 24:29 (Now Rebekah had a brother named Laban.) 490 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 491 and heard his sister Rebekah say, 492 “This is what the man said to me,” he went out to meet the man. There he was, standing 493 by the camels near the spring. 24:31 Laban said to him, 494 “Come, you who are blessed by the Lord! 495 Why are you standing out here when I have prepared 496 the house and a place for the camels?”
24:32 So Abraham’s servant 497 went to the house and unloaded 498 the camels. Straw and feed were given 499 to the camels, and water was provided so that he and the men who were with him could wash their feet. 500 24:33 When food was served, 501 he said, “I will not eat until I have said what I want to say.” 502 “Tell us,” Laban said. 503
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 504 The Lord 505 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 506 when she was old, 507 and my master 508 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 509 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 510 with me?’ 511 24:40 He answered, ‘The Lord, before whom I have walked, 512 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 513 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 514 may events unfold as follows: 515 24:43 Here I am, standing by the spring. 516 When 517 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 518 along came Rebekah 519 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 520 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 521 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 522
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 523 Our wishes are of no concern. 524 24:51 Rebekah stands here before you. Take her and go so that she may become 525 the wife of your master’s son, just as the Lord has decided.” 526
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 527 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 528
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 529 24:55 But Rebekah’s 530 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 531 has granted me success on my journey. Let me leave now so I may return 532 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 533 24:58 So they called Rebekah and asked her, “Do you want 534 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 535
“Our sister, may you become the mother 536 of thousands of ten thousands!
May your descendants possess the strongholds 537 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 538 the man. So Abraham’s servant 539 took Rebekah and left.
24:62 Now 540 Isaac came from 541 Beer Lahai Roi, 542 for 543 he was living in the Negev. 544 24:63 He 545 went out to relax 546 in the field in the early evening. 547 Then he looked up 548 and saw that 549 there were camels approaching. 24:64 Rebekah looked up 550 and saw Isaac. She got down from her camel 24:65 and asked 551 Abraham’s servant, 552 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 553 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 554 into his mother Sarah’s tent. He took her 555 as his wife and loved her. 556 So Isaac was comforted after his mother’s death. 557
25:1 Abraham had taken 558 another 559 wife, named Keturah. 25:2 She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. 25:3 Jokshan became the father of Sheba and Dedan. 560 The descendants of Dedan were the Asshurites, Letushites, and Leummites. 25:4 The sons of Midian were Ephah, Epher, Hanoch, Abida, and Eldaah. All these were descendants 561 of Keturah.
25:5 Everything he owned Abraham left to his son Isaac. 25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines 562 and sent them off to the east, away from his son Isaac. 563
25:7 Abraham lived a total of 564 175 years. 25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. 565 He joined his ancestors. 566 25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah 567 near Mamre, in the field of Ephron the son of Zohar, the Hethite. 25:10 This was the field Abraham had purchased from the sons of Heth. 568 There Abraham was buried with his wife Sarah. 25:11 After Abraham’s death, God blessed 569 his son Isaac. Isaac lived near Beer Lahai Roi. 570
25:12 This is the account of Abraham’s son Ishmael, 571 whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.
25:13 These are the names of Ishmael’s sons, by their names according to their records: 572 Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam, 25:14 Mishma, Dumah, Massa, 25:15 Hadad, Tema, Jetur, Naphish, and Kedemah. 25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes 573 according to their clans.
25:17 Ishmael lived a total of 574 137 years. He breathed his last and died; then he joined his ancestors. 575 25:18 His descendants 576 settled from Havilah to Shur, which runs next 577 to Egypt all the way 578 to Asshur. 579 They settled 580 away from all their relatives. 581
25:19 This is the account of Isaac, 582 the son of Abraham.
Abraham became the father of Isaac. 25:20 When Isaac was forty years old, he married Rebekah, 583 the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. 584
25:21 Isaac prayed to 585 the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant. 25:22 But the children struggled 586 inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” 587 So she asked the Lord, 588 25:23 and the Lord said to her,
“Two nations 589 are in your womb,
and two peoples will be separated from within you.
One people will be stronger than the other,
and the older will serve the younger.”
25:24 When the time came for Rebekah to give birth, 590 there were 591 twins in her womb. 25:25 The first came out reddish 592 all over, 593 like a hairy 594 garment, so they named him Esau. 595 25:26 When his brother came out with 596 his hand clutching Esau’s heel, they named him Jacob. 597 Isaac was sixty years old 598 when they were born.
25:27 When the boys grew up, Esau became a skilled 599 hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. 600 25:28 Isaac loved Esau because he had a taste for fresh game, 601 but Rebekah loved 602 Jacob.
25:29 Now Jacob cooked some stew, 603 and when Esau came in from the open fields, he was famished. 25:30 So Esau said to Jacob, “Feed 604 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 605 Edom.) 606
25:31 But Jacob replied, “First 607 sell me your birthright.” 25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” 608 25:33 But Jacob said, “Swear an oath to me now.” 609 So Esau 610 swore an oath to him and sold his birthright 611 to Jacob.
25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. 612 So Esau despised his birthright. 613
26:1 There was a famine in the land, subsequent to the earlier famine that occurred 614 in the days of Abraham. 615 Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; 616 settle down in the land that I will point out to you. 617 26:3 Stay 618 in this land. Then I will be with you and will bless you, 619 for I will give all these lands to you and to your descendants, 620 and I will fulfill 621 the solemn promise I made 622 to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them 623 all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. 624 26:5 All this will come to pass 625 because Abraham obeyed me 626 and kept my charge, my commandments, my statutes, and my laws.” 627 26:6 So Isaac settled in Gerar.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 628 He was afraid to say, “She is my wife,” for he thought to himself, 629 “The men of this place will kill me to get 630 Rebekah because she is very beautiful.”
26:8 After Isaac 631 had been there a long time, 632 Abimelech king of the Philistines happened to look out a window and observed 633 Isaac caressing 634 his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really 635 your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” 636
26:10 Then Abimelech exclaimed, “What in the world have you done to us? 637 One of the men 638 might easily have had sexual relations with 639 your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches 640 this man or his wife will surely be put to death.” 641
26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 642 because the Lord blessed him. 643 26:13 The man became wealthy. 644 His influence continued to grow 645 until he became very prominent. 26:14 He had 646 so many sheep 647 and cattle 648 and such a great household of servants that the Philistines became jealous 649 of him. 26:15 So the Philistines took dirt and filled up 650 all the wells that his father’s servants had dug back in the days of his father Abraham.
26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 651 for you have become much more powerful 652 than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. 653 26:18 Isaac reopened 654 the wells that had been dug 655 back in the days of his father Abraham, for the Philistines had stopped them up 656 after Abraham died. Isaac 657 gave these wells 658 the same names his father had given them. 659
26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing 660 water there, 26:20 the herdsmen of Gerar quarreled 661 with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac 662 named the well 663 Esek 664 because they argued with him about it. 665 26:21 His servants 666 dug another well, but they quarreled over it too, so Isaac named it 667 Sitnah. 668 26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 669 named it 670 Rehoboth, 671 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:23 From there Isaac 672 went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped 673 the Lord. He pitched his tent there, and his servants dug a well. 674
26:26 Now Abimelech had come 675 to him from Gerar along with 676 Ahuzzah his friend 677 and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me 678 and sent me away from you.” 26:28 They replied, “We could plainly see 679 that the Lord is with you. So we decided there should be 680 a pact between us 681 – between us 682 and you. Allow us to make 683 a treaty with you 26:29 so that 684 you will not do us any harm, just as we have not harmed 685 you, but have always treated you well 686 before sending you away 687 in peace. Now you are blessed by the Lord.” 688
26:30 So Isaac 689 held a feast for them and they celebrated. 690 26:31 Early in the morning the men made a treaty with each other. 691 Isaac sent them off; they separated on good terms. 692
26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. 693 26:33 So he named it Shibah; 694 that is why the name of the city has been Beer Sheba 695 to this day.
26:34 When 696 Esau was forty years old, 697 he married 698 Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. 699
Kejadian 27:3-8
Konteks27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game 700 for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then 701 I will eat it so that I may bless you 702 before I die.”
27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. 703 When Esau went out to the open fields to hunt down some wild game and bring it back, 704 27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 705 it and bless you 706 in the presence of the Lord 707 before I die.’ 27:8 Now then, my son, do 708 exactly what I tell you! 709
Yehezkiel 26:7
Konteks26:7 “For this is what the sovereign Lord says: Take note that 710 I am about to bring King Nebuchadrezzar 711 of Babylon, king of kings, against Tyre from the north, with horses, chariots, and horsemen, an army and hordes of people.
Yehezkiel 29:19
Konteks29:19 Therefore this is what the sovereign Lord says: Look, I am about to give the land of Egypt to King Nebuchadrezzar of Babylon. He will carry off her wealth, capture her loot, and seize her plunder; it will be his army’s wages.
Yehezkiel 30:10-11
Konteks30:10 “‘This is what the sovereign Lord says:
I will put an end to the hordes of Egypt,
by the hand of King Nebuchadrezzar 712 of Babylon.
30:11 He and his people with him,
the most terrifying of the nations, 713
will be brought there to destroy the land.
They will draw their swords against Egypt,
and fill the land with corpses.
[17:1] 1 tn Heb “the son of ninety-nine years.”
[17:1] 2 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] 3 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] 4 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] 5 tn Or “in my presence.”
[17:1] 6 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] 7 tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the
[17:2] 8 tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
[17:3] 9 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] 10 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] 12 tn Heb “is” (הִנֵּה, hinneh).
[17:5] 13 tn Heb “will your name be called.”
[17:5] 14 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] 15 tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
[17:6] 16 tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
[17:6] 17 tn Heb “exceedingly, exceedingly.” The repetition is emphatic.
[17:6] 18 tn Heb “and I will make you into nations, and kings will come out from you.”
[17:7] 19 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] 20 tn Or “as an eternal.”
[17:7] 21 tn Heb “to be to you for God and to your descendants after you.”
[17:8] 22 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] 23 tn Or “as an eternal.”
[17:9] 24 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] 25 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] 26 tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”
[17:10] 27 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] 29 tn Heb “the son of eight days.”
[17:13] 30 tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
[17:13] 31 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] 32 tn Or “an eternal.”
[17:14] 33 tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
[17:14] 34 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] 35 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] 36 tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
[17:15] 37 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] 38 tn Heb “she will become nations.”
[17:17] 40 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] 41 tn Heb “And he fell on his face and laughed and said in his heart.”
[17:17] 42 tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
[17:17] 43 tn Heb “to the son of a hundred years.”
[17:17] 44 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] 45 tn Heb “the daughter of ninety years.”
[17:18] 46 tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
[17:18] 47 tn Or “live with your blessing.”
[17:19] 48 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] 49 tn Or “as an eternal.”
[17:20] 50 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] 51 tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
[17:20] 52 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] 53 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] 54 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] 55 tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
[17:24] 56 tn Heb “the son of ninety-nine years.”
[17:24] 57 tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).
[17:25] 58 tn Heb “the son of thirteen years.”
[18:1] 59 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
[18:1] 61 tn The disjunctive clause here is circumstantial to the main clause.
[18:1] 62 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
[18:2] 63 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:2] 64 tn Heb “lifted up his eyes.”
[18:2] 65 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] 66 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] 67 tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
[18:2] 68 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] 69 sn The reader knows this is a theophany. The three visitors are probably the
[18:3] 70 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] 71 tn Heb “do not pass by from upon your servant.”
[18:4] 72 tn The imperative after the jussive indicates purpose here.
[18:4] 73 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] 74 tn The Qal cohortative here probably has the nuance of polite request.
[18:5] 75 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] 76 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
[18:5] 77 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] 78 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] 79 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] 80 sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
[18:7] 81 tn Heb “the young man.”
[18:7] 82 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] 83 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:8] 84 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] 85 tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
[18:9] 86 tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
[18:10] 87 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] 88 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] 89 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
[18:10] 90 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
[18:10] 91 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
[18:11] 93 tn Heb “it had ceased to be for Sarah [after] a way like women.”
[18:12] 95 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] 96 tn The word “too” has been added in the translation for stylistic reasons.
[18:13] 97 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
[18:13] 98 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
[18:14] 99 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
[18:14] 100 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] 101 tn Heb “And he said, ‘No, but you did laugh.’” The referent (the
[18:16] 102 tn Heb “And the men arose from there.”
[18:16] 103 tn Heb “toward the face of.”
[18:16] 104 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 105 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] 106 tn The active participle here refers to an action that is imminent.
[18:18] 107 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] 108 tn The infinitive absolute lends emphasis to the finite verb that follows.
[18:18] 109 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] 110 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] 111 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] 112 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
[18:19] 113 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
[18:19] 114 tn Heb “spoke to.”
[18:20] 115 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] 117 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] 118 tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the
[18:21] 119 sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
[18:22] 120 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] 122 tc An ancient Hebrew scribal tradition reads “but the
[18:24] 123 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[18:25] 125 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] 126 tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
[18:27] 127 tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the
[18:28] 128 tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
[18:28] 129 tn Heb “because of five.”
[18:29] 130 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:29] 131 tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
[18:30] 132 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:30] 133 tn Heb “let it not be hot to the
[18:30] 134 tn After the jussive, the cohortative indicates purpose/result.
[18:31] 135 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:32] 136 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[18:33] 137 tn Heb “And the
[18:33] 138 tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
[18:33] 139 tn Heb “to his place.”
[19:1] 140 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 141 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
[19:1] sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).
[19:2] 142 tn The imperatives have the force of invitation.
[19:2] 143 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 144 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 145 tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.
[19:4] 146 tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.
[19:4] 147 tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.
[19:5] 148 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 149 tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.
[19:5] sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.
[19:7] 150 tn Heb “may my brothers not act wickedly.”
[19:8] 151 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 152 tn Heb “according to what is good in your eyes.”
[19:8] 154 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
[19:9] 155 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 156 tn Heb “to live as a resident alien.”
[19:9] 157 tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”
[19:9] 158 tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.
[19:9] 159 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 160 tn Heb “and they drew near.”
[19:10] 161 tn Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.
[19:10] 162 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 163 tn Heb “to them into the house.”
[19:11] 164 tn Heb “from the least to the greatest.”
[19:11] 165 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 166 tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.
[19:12] 167 tn Heb “Yet who [is there] to you here?”
[19:12] 168 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 169 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 170 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 171 tn The Hebrew participle expresses an imminent action here.
[19:13] 172 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 173 tn Heb “the
[19:14] 174 sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.
[19:14] 175 tn The Hebrew active participle expresses an imminent action.
[19:14] 176 tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.
[19:15] 177 tn Heb “When dawn came up.”
[19:15] 178 tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.
[19:15] 179 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 180 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 181 tn Heb “in the compassion of the
[19:16] 182 tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).
[19:17] 183 tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.
[19:17] 185 tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.
[19:17] 186 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 187 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 188 tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.
[19:19] 189 tn Heb “in your eyes.”
[19:19] 190 tn Heb “you made great your kindness.”
[19:19] 191 sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.
[19:19] 192 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 194 tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.
[19:19] 195 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 196 tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”
[19:20] 197 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 198 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 199 tn Heb “Is it not little?”
[19:20] 200 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 201 tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the
[19:21] 202 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 203 tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).
[19:22] 204 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 205 tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).
[19:23] 206 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 207 tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.
[19:24] 208 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 209 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 210 tn Heb “from the
[19:24] sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the
[19:25] 211 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 212 tn Heb “and the vegetation of the ground.”
[19:26] 213 tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.
[19:26] 214 tn The Hebrew verb means “to look intently; to gaze” (see 15:5).
[19:26] sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.
[19:27] 215 tn The words “and went” are supplied in the translation for stylistic reasons.
[19:28] 216 tn Heb “upon the face of.”
[19:28] 217 tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:28] 218 tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”
[19:28] sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”
[19:29] 219 tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.
[19:29] 220 tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:29] 221 tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the
[19:29] sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.
[19:29] 222 sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.
[19:29] 223 tn Heb “the overthrow when [he] overthrew.”
[19:31] 224 tn Heb “and the firstborn said.”
[19:31] 225 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
[19:31] 226 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[19:32] 227 tn Heb “drink wine.”
[19:32] 228 tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.
[19:32] 229 tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.
[19:32] 230 tn Heb “and we will keep alive from our father descendants.”
[19:32] sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.
[19:33] 231 tn Heb “drink wine.”
[19:33] 232 tn Heb “the firstborn.”
[19:33] 233 tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.
[19:33] 234 tn Heb “and he did not know when she lay down and when she arose.”
[19:34] 235 tn Heb “the firstborn.”
[19:34] 236 tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”
[19:34] 237 tn Heb “And go, lie down with him and we will keep alive from our father descendants.”
[19:35] 238 tn Heb “drink wine.”
[19:35] 239 tn Heb “lied down with him.”
[19:35] 240 tn Heb “And he did not know when she lied down and when she arose.”
[19:37] 241 tn Heb “the firstborn.”
[19:37] 242 sn The meaning of the name Moab is not certain. The name sounds like the Hebrew phrase “from our father” (מֵאָבִינוּ, me’avinu) which the daughters used twice (vv. 32, 34). This account is probably included in the narrative in order to portray the Moabites, who later became enemies of God’s people, in a negative light.
[19:38] 243 sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.
[20:1] 244 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 245 tn Heb “and he sojourned.”
[20:3] 247 tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.
[20:3] 248 tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.
[20:4] 249 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[20:4] 250 tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.
[20:5] 251 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 252 tn Heb “and she, even she.”
[20:5] 253 tn Heb “with the integrity of my heart.”
[20:6] 254 tn Heb “with the integrity of your heart.”
[20:6] 255 tn Heb “and I, even I, kept you.”
[20:6] 256 tn Heb “therefore.”
[20:7] 257 tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.
[20:7] 258 sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.
[20:7] 259 tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.
[20:7] sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.
[20:7] 260 tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.
[20:7] 261 tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.
[20:8] 262 tn Heb “And Abimelech rose early in the morning and he summoned.”
[20:8] 263 tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”
[20:8] 264 tn Heb “And he spoke all these things in their ears.”
[20:8] 265 tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.
[20:9] 266 tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.
[20:9] 267 tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.
[20:10] 268 tn Heb “And Abimelech said to.”
[20:10] 269 tn Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.
[20:11] 270 tn Heb “Because I said.”
[20:11] 271 tn Heb “over the matter of.”
[20:12] 272 tn Heb “but also.”
[20:13] 273 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 274 tn Heb “This is your loyal deed which you can do for me.”
[20:14] 275 tn Heb “took and gave.”
[20:15] 276 tn Heb “In the [place that is] good in your eyes live!”
[20:16] 277 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
[20:16] 278 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
[20:16] 279 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
[20:18] 280 tn In the Hebrew text the clause begins with “because.”
[20:18] 281 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
[20:18] sn The
[20:18] 282 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
[21:1] 283 sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the
[21:1] 284 tn Heb “and the
[21:2] 286 tn Or “she conceived.”
[21:3] 287 tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.
[21:4] 288 tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.
[21:4] 289 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the
[21:5] 290 tn The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).
[21:6] 291 tn Heb “Laughter God has made for me.”
[21:6] 292 tn The words “about this” are supplied in the translation for clarification.
[21:6] 293 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
[21:7] 295 tn The perfect form of the verb is used here to describe a hypothetical situation.
[21:8] 297 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
[21:9] 299 tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.
[21:9] sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).
[21:10] 300 tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.
[21:11] 301 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.
[21:12] 302 tn Heb “Let it not be evil in your eyes.”
[21:12] 303 tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.
[21:12] 304 tn The imperfect verbal form here draws attention to an action that is underway.
[21:12] 305 tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.
[21:14] 306 tn Heb “and Abraham rose up early in the morning and he took.”
[21:14] 307 tn Heb “bread,” although the term can be used for food in general.
[21:14] 308 tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”
[21:14] 309 tn Heb “she went and wandered.”
[21:14] 310 tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.
[21:15] 311 tn Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.
[21:16] 312 sn A bowshot would be a distance of about a hundred yards (ninety meters).
[21:16] 314 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
[21:16] 315 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
[21:17] 316 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the
[21:17] 317 tn Heb “What to you?”
[21:17] 318 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
[21:19] 319 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
[21:21] 320 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
[21:21] 321 tn Heb “And his mother took for him a wife from the land of Egypt.”
[21:22] 322 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
[21:23] 323 tn Heb “And now swear to me by God here.”
[21:23] 324 tn Heb “my offspring and my descendants.”
[21:23] 325 tn The word “land” refers by metonymy to the people in the land.
[21:23] 326 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
[21:23] 328 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
[21:24] 329 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
[21:25] 330 tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.
[21:25] 331 tn Heb “concerning the matter of the well of water.”
[21:25] 332 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
[21:26] 333 tn Heb “and also.”
[21:27] 334 tn Heb “cut a covenant.”
[21:29] 335 tn Heb “What are these?”
[21:30] 336 tn Heb “that it be for me for a witness.”
[21:30] 337 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
[21:31] 338 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
[21:31] 339 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
[21:31] 340 sn The verb forms a wordplay with the name Beer Sheba.
[21:32] 341 tn Heb “cut a covenant.”
[21:32] 342 tn Heb “arose and returned.”
[21:32] 343 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
[21:33] 344 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 345 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
[21:33] 346 tn Heb “he called there in the name of the
[21:34] 347 tn Heb “many days.”
[22:1] 348 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
[22:1] 349 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
[22:2] 350 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[22:2] 351 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
[22:2] 352 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
[22:2] 353 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
[22:2] 354 tn Heb “which I will say to.”
[22:3] 355 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
[22:3] 356 tn Heb “he arose and he went.”
[22:4] 357 tn Heb “lifted up his eyes and saw.”
[22:5] 358 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[22:5] 359 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
[22:5] 360 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
[22:5] 361 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
[22:5] 362 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
[22:6] 363 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[22:7] 364 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
[22:7] 365 tn Heb “Here I am” (cf. Gen 22:1).
[22:7] 366 tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:8] 367 tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”
[22:8] sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.
[22:9] 368 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
[22:9] 369 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
[22:10] 370 tn Heb “in order to slaughter.”
[22:11] 371 sn Heb “the messenger of the
[22:12] 372 tn Heb “Do not extend your hand toward the boy.”
[22:12] 373 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 374 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 375 sn In this context fear refers by metonymy to obedience that grows from faith.
[22:13] 376 tn Heb “lifted his eyes.”
[22:13] 377 tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.
[22:13] 378 tc The translation follows the reading of the MT; a number of Hebrew
[22:13] 379 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[22:14] 380 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.
[22:14] 381 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
[22:14] 382 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
[22:16] 383 tn Heb “By myself I swear.”
[22:16] 384 tn Heb “the oracle of the
[22:17] 385 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 386 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] sn I will greatly multiply. The
[22:17] 387 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 389 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[22:18] 390 tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.
[22:18] sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).
[22:18] 391 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[22:19] 392 tn Heb “and they arose and went together.”
[22:19] 393 tn Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.
[22:20] 394 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
[22:21] 395 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
[22:23] 396 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
[23:1] 397 tn Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”
[23:2] 398 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
[23:2] 399 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3).
[23:3] 400 tn Heb “And Abraham arose from upon the face of his dead.”
[23:3] 401 tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.
[23:4] 402 tn Heb “a resident alien and a settler.”
[23:4] 403 tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.
[23:4] 404 tn Or “possession.”
[23:4] 405 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
[23:4] 406 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:5] 407 tn Heb “answered Abraham saying to him.”
[23:6] 408 tn Heb “Hear us, my lord.”
[23:6] 409 tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.
[23:6] 410 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
[23:7] 411 tn Heb “to the people of the land” (also in v. 12).
[23:8] 412 tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).
[23:8] 413 tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.
[23:8] 415 tn Heb “intercede for me with.”
[23:9] 416 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
[23:9] 417 tn Heb “in your presence.”
[23:10] 419 tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.
[23:10] 420 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
[23:10] 421 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
[23:11] 422 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
[23:11] 423 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
[23:11] 424 tn Heb “in the presence of the sons of my people.”
[23:13] 427 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
[23:15] 428 tn The word “worth” has been supplied in the translation for stylistic reasons.
[23:15] 429 sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
[23:16] 430 tn Heb “listened to Ephron.”
[23:16] 431 tn Heb “and Abraham weighed out.”
[23:16] 432 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[23:16] 434 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
[23:16] 435 tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.
[23:17] 436 tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.
[23:18] 437 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.
[23:18] sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.
[23:20] 438 tn Heb “possession of a grave.”
[24:1] 440 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 441 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 442 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
[24:3] 443 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 444 tn Heb “because you must not take.”
[24:4] 445 tn Heb “for to my country and my relatives you must go.”
[24:5] 447 tn Heb “to go after me.”
[24:5] 448 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
[24:6] 449 tn Heb “guard yourself.”
[24:6] 450 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
[24:7] 451 tn Or “the land of my birth.”
[24:7] 452 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 453 tn Or “his messenger.”
[24:7] 454 tn Heb “before you and you will take.”
[24:8] 455 tn Heb “ to go after you.”
[24:8] 456 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
[24:9] 457 tn Heb “and he swore to him concerning this matter.”
[24:10] 458 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
[24:10] 459 tn Heb “and he arose and went.”
[24:10] 460 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:10] sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.
[24:11] 461 tn Heb “well of water.”
[24:11] 462 tn Heb “at the time of evening.”
[24:12] 463 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
[24:12] 464 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 465 tn Heb “the spring of water.”
[24:14] 467 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
[24:14] 468 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
[24:15] 469 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
[24:15] 470 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
[24:16] 471 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
[24:17] 472 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 473 tn Heb “and she hurried and lowered.”
[24:19] 474 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 475 tn Heb “and she hurried and emptied.”
[24:21] 477 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
[24:22] 478 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 479 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
[24:22] 480 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 481 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:24] 482 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 483 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:25] 484 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 485 tn Heb “his faithfulness and his commitment.”
[24:27] 486 tn Heb “As for me – in the way the
[24:27] 487 tn Here “house” is an adverbial accusative of termination.
[24:27] 488 tn Heb “brothers.”
[24:28] 489 tn Heb “according to.”
[24:29] 490 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 491 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
[24:30] 492 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 493 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
[24:31] 494 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 495 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 496 tn The disjunctive clause is circumstantial.
[24:32] 497 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 498 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
[24:32] 499 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 500 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 501 tn Heb “and food was placed before him.”
[24:33] 502 tn Heb “my words.”
[24:33] 503 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:33] tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.
[24:35] 504 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 505 tn Heb “and he.” The referent (the
[24:36] 506 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 507 tn Heb “after her old age.”
[24:36] 508 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 509 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
[24:39] 510 tn The imperfect is used here in a modal sense to indicate desire.
[24:39] 511 tn Heb “after me.”
[24:40] 512 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
[24:41] 513 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
[24:42] 514 tn Heb “if you are making successful my way on which I am going.”
[24:42] 515 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 516 tn Heb “the spring of water.”
[24:43] 517 tn Heb “and it will be.”
[24:45] 518 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
[24:45] 519 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 520 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 521 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
[24:49] 522 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
[24:50] 523 tn Heb “From the
[24:50] 524 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
[24:51] 525 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 526 tn Heb “as the
[24:53] 527 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 528 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 529 tn Heb “Send me away to my master.”
[24:55] 530 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 531 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 532 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 533 tn Heb “and we will ask her mouth.”
[24:58] 534 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 535 tn Heb “and said to her.”
[24:60] 536 tn Heb “become thousands of ten thousands.”
[24:60] sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).
[24:60] 537 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
[24:61] 538 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 539 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 540 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 541 tn Heb “from the way of.”
[24:62] 542 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
[24:62] 543 tn This disjunctive clause is explanatory.
[24:62] 544 tn Or “the South [country].”
[24:62] sn Negev is the name for the southern desert region in the land of Canaan.
[24:63] 545 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 546 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 547 tn Heb “at the turning of the evening.”
[24:63] 548 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 549 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
[24:64] 550 tn Heb “lifted up her eyes.”
[24:65] 551 tn Heb “and she said to.”
[24:65] 552 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 553 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[24:67] 554 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 555 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 556 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 557 tn Heb “after his mother.” This must refer to Sarah’s death.
[25:1] sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.
[25:1] 559 tn Heb “And Abraham added and took.”
[25:3] 560 sn The names Sheba and Dedan appear in Gen 10:7 as descendants of Ham through Cush and Raamah. Since these two names are usually interpreted to be place names, one plausible suggestion is that some of Abraham’s descendants lived in those regions and took names linked with it.
[25:6] 562 tn Heb “the sons of the concubines who [belonged] to Abraham.”
[25:6] 563 tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”
[25:7] 564 tn Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.
[25:8] 565 tn Heb “old and full.”
[25:8] 566 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[25:9] 567 sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).
[25:10] 568 tn See the note on the phrase “sons of Heth” in Gen 23:3.
[25:11] 569 sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).
[25:11] 570 sn Beer Lahai Roi. See the note on this place name in Gen 24:62.
[25:12] 571 sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).
[25:13] 572 tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”
[25:16] 573 tn Or “tribal chieftains.”
[25:17] 574 tn Heb “And these are the days of the years of Ishmael.”
[25:17] 575 tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.
[25:18] 576 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 577 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 578 tn Heb “as you go.”
[25:18] 579 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 581 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
[25:19] 582 sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.
[25:20] 583 tn Heb “And Isaac was the son of forty years when he took Rebekah.”
[25:20] 584 sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.
[25:21] 585 tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the
[25:22] 586 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
[25:22] 587 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
[25:22] 588 sn Asked the
[25:23] 589 sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.
[25:24] 590 tn Heb “And her days were filled to give birth.”
[25:24] 591 tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.
[25:25] 592 sn Reddish. The Hebrew word translated “reddish” is אַדְמוֹנִי (’admoni), which forms a wordplay on the Edomites, Esau’s descendants. The writer sees in Esau’s appearance at birth a sign of what was to come. After all, the reader has already been made aware of the “nations” that were being born.
[25:25] 593 tn Heb “all of him.”
[25:25] 594 sn Hairy. Here is another wordplay involving the descendants of Esau. The Hebrew word translated “hairy” is שֵׂעָר (se’ar); the Edomites will later live in Mount Seir, perhaps named for its wooded nature.
[25:25] 595 tn Heb “And they called his name Esau.” The name “Esau” (עֵשָׂו, ’esav) is not etymologically related to שֵׂעָר (se’ar), but it draws on some of the sounds.
[25:26] 596 tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.
[25:26] 597 tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.
[25:26] sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.
[25:26] 598 tn Heb “the son of sixty years.”
[25:27] 600 tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”
[25:28] 601 tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.
[25:28] 602 tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.
[25:29] 603 sn Jacob cooked some stew. There are some significant words and wordplays in this story that help clarify the points of the story. The verb “cook” is זִיד (zid), which sounds like the word for “hunter” (צַיִד, tsayid). This is deliberate, for the hunter becomes the hunted in this story. The word זִיד means “to cook, to boil,” but by the sound play with צַיִד it comes to mean “set a trap by cooking.” The usage of the word shows that it can also have the connotation of acting presumptuously (as in boiling over). This too may be a comment on the scene. For further discussion of the rhetorical devices in the Jacob narratives, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[25:30] 604 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
[25:30] 605 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 606 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
[25:32] 608 tn Heb “And what is this to me, a birthright?”
[25:33] 609 tn Heb “Swear to me today.”
[25:33] 610 tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.
[25:33] 611 sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.
[25:34] 612 sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.
[25:34] 613 sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.
[26:1] 614 tn Heb “in addition to the first famine which was.”
[26:1] 615 sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.
[26:2] 616 sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.
[26:2] 617 tn Heb “say to you.”
[26:3] 618 tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.
[26:3] 619 tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.
[26:3] sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.
[26:3] 620 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[26:3] sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the
[26:3] 621 tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.
[26:3] 622 tn Heb “the oath which I swore.”
[26:3] sn The solemn promise I made. See Gen 15:18-20; 22:16-18.
[26:4] 623 tn Heb “your descendants.”
[26:4] 624 tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)
[26:5] 625 tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.
[26:5] 626 tn Heb “listened to my voice.”
[26:5] 627 sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.
[26:7] 628 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
[26:7] 629 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
[26:7] 630 tn Heb “kill me on account of.”
[26:8] 631 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:8] 632 tn Heb “and it happened when the days were long to him there.”
[26:8] 633 tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.
[26:8] sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.
[26:9] 635 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
[26:9] 636 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
[26:10] 637 tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).
[26:10] 639 tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”
[26:11] 640 tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.
[26:11] 641 tn The use of the infinitive absolute before the imperfect makes the construction emphatic.
[26:12] 642 tn Heb “a hundredfold.”
[26:12] 643 tn This final clause explains why Isaac had such a bountiful harvest.
[26:13] 644 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
[26:13] 645 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
[26:14] 646 tn Heb “and there was to him.”
[26:14] 647 tn Heb “possessions of sheep.”
[26:14] 648 tn Heb “possessions of cattle.”
[26:14] 649 tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).
[26:15] 650 tn Heb “and the Philistines stopped them up and filled them with dirt.”
[26:16] 651 tn Heb “Go away from us.”
[26:16] 652 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
[26:17] 653 tn Heb “and he camped in the valley of Gerar and he lived there.”
[26:17] sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the
[26:18] 654 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
[26:18] 655 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
[26:18] 656 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
[26:18] 657 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:18] 658 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
[26:18] 659 tn Heb “called names to them according to the names that his father called them.”
[26:19] 660 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
[26:20] 661 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
[26:20] 662 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:20] 663 tn Heb “and he called the name of the well.”
[26:20] 664 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
[26:20] 665 tn The words “about it” are supplied in the translation for stylistic reasons.
[26:21] 666 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
[26:21] 667 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
[26:21] 668 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
[26:22] 669 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:22] 670 tn Heb “and he called its name.”
[26:22] 671 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
[26:23] 672 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
[26:25] 673 tn Heb “called in the name of.” The expression refers to worshiping the
[26:25] 674 tn Heb “and they dug there, the servants of Isaac, a well.”
[26:26] 675 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
[26:26] 677 tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
[26:27] 678 tn The disjunctive clause is circumstantial, expressing the reason for his question.
[26:28] 679 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
[26:28] 680 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
[26:28] 681 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
[26:28] 682 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
[26:28] 683 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
[26:29] 684 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
[26:29] 686 tn Heb “and just as we have done only good with you.”
[26:29] 687 tn Heb “and we sent you away.”
[26:29] 688 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
[26:30] 689 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
[26:30] 690 tn Heb “and they ate and drank.”
[26:31] 691 tn Heb “and they got up early and they swore an oath, a man to his brother.”
[26:31] 692 tn Heb “and they went from him in peace.”
[26:32] 693 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[26:33] 694 sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
[26:33] 695 sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
[26:34] 696 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
[26:34] 697 tn Heb “the son of forty years.”
[26:34] 698 tn Heb “took as a wife.”
[26:35] 699 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
[27:3] 700 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
[27:4] 701 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:4] 702 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
[27:5] 703 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
[27:5] 704 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
[27:7] 705 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
[27:7] 706 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
[27:7] 707 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
[27:8] 708 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
[27:8] 709 tn Heb “to that which I am commanding you.”
[26:7] 710 tn The word הִנֵּה (hinneh, traditionally “behold”) draws attention to something.
[26:7] 711 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an an “r” rather than an “n.”
[30:10] 712 tn Heb “Nebuchadrezzar” is a variant and more correct spelling of Nebuchadnezzar, as the Babylonian name Nabu-kudurri-usur has an “r” rather than an “n.”
[30:11] 713 tn The Babylonians were known for their cruelty (2 Kgs 25:7).
