Kejadian 24:1-67
Konteks24:1 Now Abraham was old, well advanced in years, 1 and the Lord had blessed him 2 in everything. 24:2 Abraham said to his servant, the senior one 3 in his household who was in charge of everything he had, “Put your hand under my thigh 4 24:3 so that I may make you solemnly promise 5 by the Lord, the God of heaven and the God of the earth: You must not acquire 6 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 7 to find 8 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 9 to this land? Must I then 10 take your son back to the land from which you came?”
24:6 “Be careful 11 never to take my son back there!” Abraham told him. 12 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 13 promised me with a solemn oath, 14 ‘To your descendants I will give this land.’ He will send his angel 15 before you so that you may find 16 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 17 you will be free 18 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. 19
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. 20 He journeyed 21 to the region of Aram Naharaim 22 and the city of Nahor. 24:11 He made the camels kneel down by the well 23 outside the city. It was evening, 24 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. 25 Be faithful 26 to my master Abraham. 24:13 Here I am, standing by the spring, 27 and the daughters of the people 28 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.’ 29 In this way I will know that you have been faithful to my master.” 30
24:15 Before he had finished praying, there came Rebekah 31 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). 32 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 33 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 34 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 35 her jug to her hands, she gave him a drink. 24:19 When she had done so, 36 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 37 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 38 if the Lord had made his journey successful 39 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 40 and two gold bracelets weighing ten shekels 41 and gave them to her. 42 24:23 “Whose daughter are you?” he asked. 43 “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. 44 24:25 We have plenty of straw and feed,” she added, 45 “and room for you 46 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 47 for my master! The Lord has led me 48 to the house 49 of my master’s relatives!” 50
24:28 The young woman ran and told her mother’s household all about 51 these things. 24:29 (Now Rebekah had a brother named Laban.) 52 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 53 and heard his sister Rebekah say, 54 “This is what the man said to me,” he went out to meet the man. There he was, standing 55 by the camels near the spring. 24:31 Laban said to him, 56 “Come, you who are blessed by the Lord! 57 Why are you standing out here when I have prepared 58 the house and a place for the camels?”
24:32 So Abraham’s servant 59 went to the house and unloaded 60 the camels. Straw and feed were given 61 to the camels, and water was provided so that he and the men who were with him could wash their feet. 62 24:33 When food was served, 63 he said, “I will not eat until I have said what I want to say.” 64 “Tell us,” Laban said. 65
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. 66 The Lord 67 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 68 when she was old, 69 and my master 70 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 71 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 72 with me?’ 73 24:40 He answered, ‘The Lord, before whom I have walked, 74 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 75 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, 76 may events unfold as follows: 77 24:43 Here I am, standing by the spring. 78 When 79 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, 80 along came Rebekah 81 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.’ 82 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 83 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.” 84
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 85 Our wishes are of no concern. 86 24:51 Rebekah stands here before you. Take her and go so that she may become 87 the wife of your master’s son, just as the Lord has decided.” 88
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 89 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. 90
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 91 24:55 But Rebekah’s 92 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 93 has granted me success on my journey. Let me leave now so I may return 94 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 95 24:58 So they called Rebekah and asked her, “Do you want 96 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: 97
“Our sister, may you become the mother 98 of thousands of ten thousands!
May your descendants possess the strongholds 99 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 100 the man. So Abraham’s servant 101 took Rebekah and left.
24:62 Now 102 Isaac came from 103 Beer Lahai Roi, 104 for 105 he was living in the Negev. 106 24:63 He 107 went out to relax 108 in the field in the early evening. 109 Then he looked up 110 and saw that 111 there were camels approaching. 24:64 Rebekah looked up 112 and saw Isaac. She got down from her camel 24:65 and asked 113 Abraham’s servant, 114 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 115 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 116 into his mother Sarah’s tent. He took her 117 as his wife and loved her. 118 So Isaac was comforted after his mother’s death. 119
Kejadian 41:14
Konteks41:14 Then Pharaoh summoned 120 Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.
Kejadian 43:1
Konteks43:1 Now the famine was severe in the land. 121
Kejadian 43:14
Konteks43:14 May the sovereign God 122 grant you mercy before the man so that he may release 123 your other brother 124 and Benjamin! As for me, if I lose my children I lose them.” 125
Kejadian 48:17
Konteks48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. 126 So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head.
Kejadian 1:5
Konteks1:5 God called 127 the light “day” and the darkness 128 “night.” There was evening, and there was morning, marking the first day. 129
Kejadian 1:20
Konteks1:20 God said, “Let the water swarm with swarms 130 of living creatures and let birds fly 131 above the earth across the expanse of the sky.”
Yeremia 50:34
Konteks50:34 But the one who will rescue them 132 is strong.
He is known as the Lord who rules over all. 133
He will strongly 134 champion their cause.
As a result 135 he will bring peace and rest to the earth,
but trouble and turmoil 136 to the people who inhabit Babylonia. 137
[24:1] 2 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 3 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 4 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] 5 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 6 tn Heb “because you must not take.”
[24:4] 7 tn Heb “for to my country and my relatives you must go.”
[24:5] 9 tn Heb “to go after me.”
[24:5] 10 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] 11 tn Heb “guard yourself.”
[24:6] 12 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] 13 tn Or “the land of my birth.”
[24:7] 14 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 15 tn Or “his messenger.”
[24:7] 16 tn Heb “before you and you will take.”
[24:8] 17 tn Heb “ to go after you.”
[24:8] 18 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] 19 tn Heb “and he swore to him concerning this matter.”
[24:10] 20 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] 21 tn Heb “and he arose and went.”
[24:10] 22 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] 23 tn Heb “well of water.”
[24:11] 24 tn Heb “at the time of evening.”
[24:12] 25 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] 26 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 27 tn Heb “the spring of water.”
[24:14] 29 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] 30 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] 31 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] 32 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] 33 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] 34 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 35 tn Heb “and she hurried and lowered.”
[24:19] 36 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 37 tn Heb “and she hurried and emptied.”
[24:21] 39 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] 40 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 41 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] 42 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 43 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] 44 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 45 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] 46 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 47 tn Heb “his faithfulness and his commitment.”
[24:27] 48 tn Heb “As for me – in the way the
[24:27] 49 tn Here “house” is an adverbial accusative of termination.
[24:28] 51 tn Heb “according to.”
[24:29] 52 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 53 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] 54 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 55 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] 56 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 57 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 58 tn The disjunctive clause is circumstantial.
[24:32] 59 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 60 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] 61 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 62 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 63 tn Heb “and food was placed before him.”
[24:33] 65 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] 66 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 67 tn Heb “and he.” The referent (the
[24:36] 68 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 69 tn Heb “after her old age.”
[24:36] 70 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 71 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] 72 tn The imperfect is used here in a modal sense to indicate desire.
[24:40] 74 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] 75 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] 76 tn Heb “if you are making successful my way on which I am going.”
[24:42] 77 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 78 tn Heb “the spring of water.”
[24:43] 79 tn Heb “and it will be.”
[24:45] 80 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] 81 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 82 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 83 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] 84 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] 85 tn Heb “From the
[24:50] 86 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] 87 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 88 tn Heb “as the
[24:53] 89 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 90 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 91 tn Heb “Send me away to my master.”
[24:55] 92 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 93 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 94 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 95 tn Heb “and we will ask her mouth.”
[24:58] 96 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 97 tn Heb “and said to her.”
[24:60] 98 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] 99 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] 100 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 101 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 102 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 103 tn Heb “from the way of.”
[24:62] 104 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] 105 tn This disjunctive clause is explanatory.
[24:62] 106 tn Or “the South [country].”
[24:62] sn Negev is the name for the southern desert region in the land of Canaan.
[24:63] 107 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 108 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 109 tn Heb “at the turning of the evening.”
[24:63] 110 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 111 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] 112 tn Heb “lifted up her eyes.”
[24:65] 113 tn Heb “and she said to.”
[24:65] 114 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 115 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] 116 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 117 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 118 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 119 tn Heb “after his mother.” This must refer to Sarah’s death.
[41:14] 120 tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.
[43:1] 121 tn The disjunctive clause gives supplemental information that is important to the storyline.
[43:14] 122 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[43:14] 123 tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.
[43:14] 124 sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).
[43:14] 125 tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.
[48:17] 126 tn Heb “it was bad in his eyes.”
[1:5] 127 tn Heb “he called to,” meaning “he named.”
[1:5] sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.
[1:5] 128 tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.
[1:5] 129 tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”
[1:5] sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.
[1:20] 130 tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.
[1:20] 131 tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.
[50:34] 132 sn Heb “their redeemer.” The Hebrew term “redeemer” referred in Israelite family law to the nearest male relative who was responsible for securing the freedom of a relative who had been sold into slavery. For further discussion of this term as well as its metaphorical use to refer to God as the one who frees Israel from bondage in Egypt and from exile in Assyria and Babylonia see the study note on 31:11.
[50:34] 133 tn Heb “Yahweh of armies is his name.” For the rendering of this title see the study note on 2:19.
[50:34] 134 tn Or “he will certainly champion.” The infinitive absolute before the finite verb here is probably functioning to intensify the verb rather than to express the certainty of the action (cf. GKC 333 §112.n and compare usage in Gen 43:3 and 1 Sam 20:6 listed there).
[50:34] 135 tn This appears to be another case where the particle לְמַעַן (lÿma’an) introduces a result rather than giving the purpose or goal. See the translator’s note on 25:7 for a listing of other examples in the book of Jeremiah and also the translator’s note on 27:10.
[50:34] 136 tn Heb “he will bring rest to the earth and will cause unrest to.” The terms “rest” and “unrest” have been doubly translated to give more of the idea underlying these two concepts.
[50:34] 137 tn This translation again reflects the problem often encountered in these prophecies where the
