Kejadian 4:1-26

The Story of Cain and Abel

4:1 Now ¹  the man had marital relations with ²  his wife Eve, and she became pregnant ³  and gave birth to Cain. Then she said, “I have created ⁴  a man just as the Lord did!” ⁵  4:2 Then she gave birth ⁶  to his brother Abel. ⁷  Abel took care of the flocks, while Cain cultivated the ground. ⁸ 

4:3 At the designated time ⁹  Cain brought some of the fruit of the ground for an offering ¹⁰  to the Lord. 4:4 But Abel brought ¹¹  some of the firstborn of his flock – even the fattest ¹²  of them. And the Lord was pleased with ¹³  Abel and his offering, 4:5 but with Cain and his offering he was not pleased. ¹⁴  So Cain became very angry, ¹⁵  and his expression was downcast. ¹⁶ 

4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true ¹⁷  that if you do what is right, you will be fine? ¹⁸  But if you do not do what is right, sin is crouching ¹⁹  at the door. It desires to dominate you, but you must subdue it.” ²⁰ 

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ²¹  While they were in the field, Cain attacked ²²  his brother ²³  Abel and killed him.

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ²⁴  And he replied, “I don’t know! Am I my brother’s guardian?” ²⁵  4:10 But the Lord said, “What have you done? ²⁶  The voice ²⁷  of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished ²⁸  from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate ²⁹  the

ground it will no longer yield ³⁰  its best ³¹  for you. You will be a homeless wanderer ³²  on the earth.” 4:13 Then Cain said to the Lord, “My punishment ³³  is too great to endure! ³⁴  4:14 Look! You are driving me off the land ³⁵  today, and I must hide from your presence. ³⁶  I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, ³⁷  if anyone kills Cain, Cain will be avenged seven times as much.” ³⁸  Then the Lord put a special mark ³⁹  on Cain so that no one who found him would strike him down. ⁴⁰  4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ⁴¹  east of Eden.

The Beginning of Civilization

4:17 Cain had marital relations ⁴²  with his wife, and she became pregnant ⁴³  and gave birth to Enoch. Cain was building a city, and he named the city after ⁴⁴  his son Enoch. 4:18 To Enoch was born Irad, and Irad was the father ⁴⁵  of Mehujael. Mehujael was the father of Methushael, and Methushael was the father of Lamech.

4:19 Lamech took two wives for himself; the name of the first was Adah, and the name of the second was Zillah. 4:20 Adah gave birth to Jabal; he was the first ⁴⁶  of those who live in tents and keep ⁴⁷  livestock. 4:21 The name of his brother was Jubal; he was the first of all who play the harp and the flute. 4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ⁴⁸  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ⁴⁹  for hurting me.

4:24 If Cain is to be avenged seven times as much,

then Lamech seventy-seven times!” ⁵⁰ 

4:25 And Adam had marital relations ⁵¹  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given ⁵²  me another child ⁵³  in place of Abel because Cain killed him.” 4:26 And a son was also born to Seth, whom he named Enosh. At that time people ⁵⁴  began to worship ⁵⁵  the Lord.

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ⁵⁶  would you really slaughter an innocent nation? ⁵⁷ 

Kejadian 1:5

1:5 God called ⁵⁸  the light “day” and the darkness ⁵⁹  “night.” There was evening, and there was morning, marking the first day. ⁶⁰ 

Keluaran 2:23

The Call of the Deliverer

2:23 ⁶¹ During ⁶²  that long period of time ⁶³  the king of Egypt died, and the Israelites ⁶⁴  groaned because of the slave labor. They cried out, and their desperate cry ⁶⁵  because of their slave labor went up to God.

Keluaran 3:7

3:7 The Lord said, “I have surely seen ⁶⁶  the affliction of my people who are in Egypt. I have heard their cry because of their taskmasters, for I know their sorrows. ⁶⁷ 

Keluaran 3:2

3:2 The angel of the Lord ⁶⁸  appeared ⁶⁹  to him in ⁷⁰  a flame of fire from within a bush. ⁷¹  He looked ⁷²  – and ⁷³  the bush was ablaze with fire, but it was not being consumed! ⁷⁴ 

Kisah Para Rasul 13:4-5

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ⁷⁵  sent out by the Holy Spirit, went down to Seleucia, ⁷⁶  and from there they sailed to Cyprus. ⁷⁷  13:5 When ⁷⁸  they arrived ⁷⁹  in Salamis, ⁸⁰  they began to proclaim ⁸¹  the word of God in the Jewish synagogues. ⁸²  (Now they also had John ⁸³  as their assistant.) ⁸⁴ 

Mazmur 50:15

50:15 Pray to me when you are in trouble! ⁸⁵ 

I will deliver you, and you will honor me!” ⁸⁶ 

Yakobus 5:4

5:4 Look, the pay you have held back from the workers who mowed your fields cries out against you, and the cries of the reapers have reached the ears of the Lord of hosts.

[4:1]  ¹ tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.

[4:1]  ² tn Heb “the man knew,” a frequent euphemism for sexual relations.

[4:1]  ³ tn Or “she conceived.”

[4:1]  ⁴ tn Here is another sound play (paronomasia) on a name. The sound of the verb קָנִיתִי (qaniti, “I have created”) reflects the sound of the name Cain in Hebrew (קַיִן, qayin) and gives meaning to it. The saying uses the Qal perfect of קָנָה (qanah). There are two homonymic verbs with this spelling, one meaning “obtain, acquire” and the other meaning “create” (see Gen 14:19, 22; Deut 32:6; Ps 139:13; Prov 8:22). The latter fits this context very well. Eve has created a man.

[4:1]  ⁵ tn Heb “with the Lord.” The particle אֶת־ (’et) is not the accusative/object sign, but the preposition “with” as the ancient versions attest. Some take the preposition in the sense of “with the help of” (see BDB 85 s.v. אֵת; cf. NEB, NIV, NRSV), while others prefer “along with” in the sense of “like, equally with, in common with” (see Lev 26:39; Isa 45:9; Jer 23:28). Either works well in this context; the latter is reflected in the present translation. Some understand אֶת־ as the accusative/object sign and translate, “I have acquired a man – the Lord.” They suggest that the woman thought (mistakenly) that she had given birth to the incarnate Lord, the Messiah who would bruise the Serpent’s head. This fanciful suggestion is based on a questionable allegorical interpretation of Gen 3:15 (see the note there on the word “heel”).

[4:1]  sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated Lord) was first revealed to Moses (see also Exod 3:14), it is odd to see it used in quotations in Genesis by people who lived long before Moses. This problem has been resolved in various ways: (1) Source critics propose that Exod 6:3 is part of the “P” (or priestly) tradition, which is at odds with the “J” (or Yahwistic) tradition. (2) Many propose that “name” in Exod 6:3 does not refer to the divine name per se, but to the character suggested by the name. God appeared to the patriarchs primarily in the role of El Shaddai, the giver of fertility, not as Yahweh, the one who fulfills his promises. In this case the patriarchs knew the name Yahweh, but had not experienced the full significance of the name. In this regard it is possible that Exod 6:3b should not be translated as a statement of denial, but as an affirmation followed by a rhetorical question implying that the patriarchs did indeed know God by the name of Yahweh, just as they knew him as El Shaddai. D. A. Garrett, following the lead of F. Andersen, sees Exod 6:2-3 as displaying a paneled A/B parallelism and translates them as follows: (A) “I am Yahweh.” (B) “And I made myself known to Abraham…as El Shaddai.” (A') “And my name is Yahweh”; (B') “Did I not make myself known to them?” (D. A. Garrett, Rethinking Genesis, 21). However, even if one translates the text this way, the Lord’s words do not necessarily mean that he made the name Yahweh known to the fathers. God is simply affirming that he now wants to be called Yahweh (see Exod 3:14-16) and that he revealed himself in prior times as El Shaddai. If we stress the parallelism with B, the implied answer to the concluding question might be: “Yes, you did make yourself known to them – as El Shaddai!” The main point of the verse would be that El Shaddai, the God of the fathers, and the God who has just revealed himself to Moses as Yahweh are one and the same. (3) G. J. Wenham suggests that pre-Mosaic references to Yahweh are the product of the author/editor of Genesis, who wanted to be sure that Yahweh was identified with the God of the fathers. In this regard, note how Yahweh is joined with another divine name or title in Gen 9:26-27; 14:22; 15:2, 8; 24:3, 7, 12, 27, 42, 48; 27:20; 32:9. The angel uses the name Yahweh when instructing Hagar concerning her child’s name, but the actual name (Ishma-el, “El hears”) suggests that El, not Yahweh, originally appeared in the angel’s statement (16:11). In her response to the angel Hagar calls God El, not Yahweh (16:13). In 22:14 Abraham names the place of sacrifice “Yahweh Will Provide” (cf. v. 16), but in v. 8 he declares, “God will provide.” God uses the name Yahweh when speaking to Jacob at Bethel (28:13) and Jacob also uses the name when he awakens from the dream (28:16). Nevertheless he names the place Beth-el (“house of El”). In 31:49 Laban prays, “May Yahweh keep watch,” but in v. 50 he declares, “God is a witness between you and me.” Yahweh’s use of the name in 15:7 and 18:14 may reflect theological idiom, while the use in 18:19 is within a soliloquy. (Other uses of Yahweh in quotations occur in 16:2, 5; 24:31, 35, 40, 42, 44, 48, 50, 51, 56; 26:22, 28-29; 27:7, 27; 29:32-35; 30:24, 30; 49:18. In these cases there is no contextual indication that a different name was originally used.) For a fuller discussion of this proposal, see G. J. Wenham, “The Religion of the Patriarchs,” Essays on the Patriarchal Narratives, 189-93.

[4:2]  ⁶ tn Heb “And she again gave birth.”

[4:2]  ⁷ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ⁸ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[4:3]  ⁹ tn Heb “And it happened at the end of days.” The clause indicates the passing of a set period of time leading up to offering sacrifices.

[4:3]  ¹⁰ tn The Hebrew term מִנְחָה (minkhah, “offering”) is a general word for tribute, a gift, or an offering. It is the main word used in Lev 2 for the dedication offering. This type of offering could be comprised of vegetables. The content of the offering (vegetables, as opposed to animals) was not the critical issue, but rather the attitude of the offerer.

[4:4]  ¹¹ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ¹² tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

[4:4]  ¹³ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[4:5]  ¹⁴ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ¹⁵ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ¹⁶ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[4:7]  ¹⁷ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ¹⁸ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ¹⁹ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ²⁰ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[4:8]  ²¹ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ²² tn Heb “arose against” (in a hostile sense).

[4:8]  ²³ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:9]  ²⁴ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ²⁵ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[4:10]  ²⁶ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ²⁷ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[4:11]  ²⁸ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[4:12]  ²⁹ tn Heb “work.”

[4:12]  ³⁰ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ³¹ tn Heb “its strength.”

[4:12]  ³² tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[4:13]  ³³ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

[4:13]  ³⁴ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[4:14]  ³⁵ tn Heb “from upon the surface of the ground.”

[4:14]  ³⁶ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[4:15]  ³⁷ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ³⁸ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ³⁹ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ⁴⁰ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[4:16]  ⁴¹ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[4:17]  ⁴² tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ⁴³ tn Or “she conceived.”

[4:17]  ⁴⁴ tn Heb “according to the name of.”

[4:18]  ⁴⁵ tn Heb “and Irad fathered.”

[4:20]  ⁴⁶ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ⁴⁷ tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

[4:22]  ⁴⁸ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[4:23]  ⁴⁹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[4:24]  ⁵⁰ sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.

[4:25]  ⁵¹ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:25]  ⁵² sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).

[4:25]  ⁵³ tn Heb “offspring.”

[4:26]  ⁵⁴ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ⁵⁵ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[20:4]  ⁵⁶ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ⁵⁷ 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.

[1:5]  ⁵⁸ 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]  ⁵⁹ tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ⁶⁰ 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.

[2:23]  ⁶¹ sn The next section of the book is often referred to as the “Call of Moses,” and that is certainly true. But it is much more than that. It is the divine preparation of the servant of God, a servant who already knew what his destiny was. In this section Moses is shown how his destiny will be accomplished. It will be accomplished because the divine presence will guarantee the power, and the promise of that presence comes with the important “I AM” revelation. The message that comes through in this, and other “I will be with you” passages, is that when the promise of God’s presence is correctly appropriated by faith, the servant of God can begin to build confidence for the task that lies ahead. It will no longer be, “Who am I that I should go?” but “I AM with you” that matters. The first little section, 2:23-25, serves as a transition and introduction, for it records the Lord’s response to Israel in her affliction. The second part is the revelation to Moses at the burning bush (3:1-10), which is one of the most significant theological sections in the Torah. Finally, the record of Moses’ response to the call with his objections (3:11-22), makes up the third part, and in a way, is a transition to the next section, where God supplies proof of his power.

[2:23]  ⁶² tn The verse begins with the temporal indicator “And it was” (cf. KJV, ASV “And it came to pass”). This has been left untranslated for stylistic reasons.

[2:23]  ⁶³ tn Heb “in those many days.”

[2:23]  ⁶⁴ tn Heb “the sons of Israel.”

[2:23]  ⁶⁵ tn “They cried out” is from זָעַק (za’aq), and “desperate cry” is from שַׁוְעָה (shava’h).

[3:7]  ⁶⁶ tn The use of the infinitive absolute with the perfect tense intensifies the statement: I have surely seen – there is no doubt that I have seen and will do something about it.

[3:7]  ⁶⁷ sn Two new words are introduced now to the report of suffering: “affliction” and “pain/suffering.” These add to the dimension of the oppression of God’s people.

[3:2]  ⁶⁸ sn The designation “the angel of the Lord” (Heb “the angel of Yahweh”) occurred in Genesis already (16:7-13; 21:17; 22:11-18). There is some ambiguity in the expression, but it seems often to be interchangeable with God’s name itself, indicating that it refers to the Lord.

[3:2]  ⁶⁹ tn The verb וַיֵּרָא (vayyera’) is the Niphal preterite of the verb “to see.” For similar examples of רָאָה (ra’ah) in Niphal where the subject “appears,” that is, allows himself to be seen, or presents himself, see Gen 12:7; 35:9; 46:29; Exod 6:3; and 23:17. B. Jacob notes that God appears in this way only to individuals and never to masses of people; it is his glory that appears to the masses (Exodus, 49).

[3:2]  ⁷⁰ tn Gesenius rightly classifies this as a bet (ב) essentiae (GKC 379 §119.i); it would then indicate that Yahweh appeared to Moses “as a flame.”

[3:2]  ⁷¹ sn Fire frequently accompanies the revelation of Yahweh in Exodus as he delivers Israel, guides her, and purifies her. The description here is unique, calling attention to the manifestation as a flame of fire from within the bush. Philo was the first to interpret the bush as Israel, suffering under the persecution of Egypt but never consumed. The Bible leaves the interpretation open. However, in this revelation the fire is coming from within the bush, not from outside, and it represents the Lord who will deliver his people from persecution. See further E. Levine, “The Evolving Symbolism of the Burning Bush,” Dor le Dor 8 (1979): 185-93.

[3:2]  ⁷² tn Heb “And he saw.”

[3:2]  ⁷³ tn The text again uses the deictic particle with vav, וְהִנֵּה (vÿhinneh), traditionally rendered “and behold.” The particle goes with the intense gaze, the outstretched arm, the raised eyebrow – excitement and intense interest: “look, over there.” It draws the reader into the immediate experience of the subject.

[3:2]  ⁷⁴ tn The construction uses the suffixed negative אֵינֶנּוּ (’enennu) to convey the subject of the passive verb: “It was not” consumed. This was the amazing thing, for nothing would burn faster in the desert than a thornbush on fire.

[13:4]  ⁷⁵ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ⁷⁶ sn Seleucia was the port city of Antioch in Syria.

[13:4]  ⁷⁷ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ⁷⁸ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ⁷⁹ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ⁸⁰ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ⁸¹ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ⁸² sn See the note on synagogue in 6:9.

[13:5]  ⁸³ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ⁸⁴ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:5]  sn This is a parenthetical note by the author.

[50:15]  ⁸⁵ tn Heb “call [to] me in a day of trouble.”

[50:15]  ⁸⁶ sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.