Kejadian 10:1-12
Konteks10:1 This is the account 1 of Noah’s sons Shem, Ham, and Japheth. Sons 2 were born 3 to them after the flood.
10:2 The sons of Japheth 4 were Gomer, 5 Magog, 6 Madai, 7 Javan, 8 Tubal, 9 Meshech, 10 and Tiras. 11 10:3 The sons of Gomer were 12 Askenaz, 13 Riphath, 14 and Togarmah. 15 10:4 The sons of Javan were Elishah, 16 Tarshish, 17 the Kittim, 18 and the Dodanim. 19 10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.
10:6 The sons of Ham were Cush, 20 Mizraim, 21 Put, 22 and Canaan. 23 10:7 The sons of Cush were Seba, 24 Havilah, 25 Sabtah, 26 Raamah, 27 and Sabteca. 28 The sons of Raamah were Sheba 29 and Dedan. 30
10:8 Cush was the father of 31 Nimrod; he began to be a valiant warrior on the earth. 10:9 He was a mighty hunter 32 before the Lord. 33 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”) 10:10 The primary regions 34 of his kingdom were Babel, 35 Erech, 36 Akkad, 37 and Calneh 38 in the land of Shinar. 39 10:11 From that land he went 40 to Assyria, 41 where he built Nineveh, 42 Rehoboth-Ir, 43 Calah, 44 10:12 and Resen, which is between Nineveh and the great city Calah. 45
Kejadian 6:1-4
Konteks6:1 When humankind 46 began to multiply on the face of the earth, and daughters were born 47 to them, 48 6:2 the sons of God 49 saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose. 6:3 So the Lord said, “My spirit will not remain in 50 humankind indefinitely, 51 since 52 they 53 are mortal. 54 They 55 will remain for 120 more years.” 56
6:4 The Nephilim 57 were on the earth in those days (and also after this) 58 when the sons of God were having sexual relations with 59 the daughters of humankind, who gave birth to their children. 60 They were the mighty heroes 61 of old, the famous men. 62
Kejadian 19:1-25
Konteks19:1 The two angels came to Sodom in the evening while 63 Lot was sitting in the city’s gateway. 64 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 65 and wash your feet. Then you can be on your way early in the morning.” 66 “No,” they replied, “we’ll spend the night in the town square.” 67
19:3 But he urged 68 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, 69 all the men – both young and old, from every part of the city of Sodom – surrounded the house. 70 19:5 They shouted to Lot, 71 “Where are the men who came to you tonight? Bring them out to us so we can have sex 72 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! 73 19:8 Look, I have two daughters who have never had sexual relations with 74 a man. Let me bring them out to you, and you can do to them whatever you please. 75 Only don’t do anything to these men, for they have come under the protection 76 of my roof.” 77
19:9 “Out of our way!” 78 they cried, and “This man came to live here as a foreigner, 79 and now he dares to judge us! 80 We’ll do more harm 81 to you than to them!” They kept 82 pressing in on Lot until they were close enough 83 to break down the door.
19:10 So the men inside 84 reached out 85 and pulled Lot back into the house 86 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, 87 with blindness. The men outside 88 wore themselves out trying to find the door. 19:12 Then the two visitors 89 said to Lot, “Who else do you have here? 90 Do you have 91 any sons-in-law, sons, daughters, or other relatives in the city? 92 Get them out of this 93 place 19:13 because we are about to destroy 94 it. The outcry against this place 95 is so great before the Lord that he 96 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. 97 He said, “Quick, get out of this place because the Lord is about to destroy 98 the city!” But his sons-in-law thought he was ridiculing them. 99
19:15 At dawn 100 the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, 101 or else you will be destroyed when the city is judged!” 102 19:16 When Lot 103 hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. 104 They led them away and placed them 105 outside the city. 19:17 When they had brought them outside, they 106 said, “Run 107 for your lives! Don’t look 108 behind you or stop anywhere in the valley! 109 Escape to the mountains or you will be destroyed!”
19:18 But Lot said to them, “No, please, Lord! 110 19:19 Your 111 servant has found favor with you, 112 and you have shown me great 113 kindness 114 by sparing 115 my life. But I am not able to escape to the mountains because 116 this disaster will overtake 117 me and I’ll die. 118 19:20 Look, this town 119 over here is close enough to escape to, and it’s just a little one. 120 Let me go there. 121 It’s just a little place, isn’t it? 122 Then I’ll survive.” 123
19:21 “Very well,” he replied, 124 “I will grant this request too 125 and will not overthrow 126 the town you mentioned. 19:22 Run there quickly, 127 for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) 128
19:23 The sun had just risen 129 over the land as Lot reached Zoar. 130 19:24 Then the Lord rained down 131 sulfur and fire 132 on Sodom and Gomorrah. It was sent down from the sky by the Lord. 133 19:25 So he overthrew those cities and all that region, 134 including all the inhabitants of the cities and the vegetation that grew 135 from the ground.
Kejadian 4:1-16
Konteks4:1 Now 136 the man had marital relations with 137 his wife Eve, and she became pregnant 138 and gave birth to Cain. Then she said, “I have created 139 a man just as the Lord did!” 140 4:2 Then she gave birth 141 to his brother Abel. 142 Abel took care of the flocks, while Cain cultivated the ground. 143
4:3 At the designated time 144 Cain brought some of the fruit of the ground for an offering 145 to the Lord. 4:4 But Abel brought 146 some of the firstborn of his flock – even the fattest 147 of them. And the Lord was pleased with 148 Abel and his offering, 4:5 but with Cain and his offering he was not pleased. 149 So Cain became very angry, 150 and his expression was downcast. 151
4:6 Then the Lord said to Cain, “Why are you angry, and why is your expression downcast? 4:7 Is it not true 152 that if you do what is right, you will be fine? 153 But if you do not do what is right, sin is crouching 154 at the door. It desires to dominate you, but you must subdue it.” 155
4:8 Cain said to his brother Abel, “Let’s go out to the field.” 156 While they were in the field, Cain attacked 157 his brother 158 Abel and killed him.
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 159 And he replied, “I don’t know! Am I my brother’s guardian?” 160 4:10 But the Lord said, “What have you done? 161 The voice 162 of your brother’s blood is crying out to me from the ground! 4:11 So now, you are banished 163 from the ground, which has opened its mouth to receive your brother’s blood from your hand. 4:12 When you try to cultivate 164 the
ground it will no longer yield 165 its best 166 for you. You will be a homeless wanderer 167 on the earth.” 4:13 Then Cain said to the Lord, “My punishment 168 is too great to endure! 169 4:14 Look! You are driving me off the land 170 today, and I must hide from your presence. 171 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, 172 if anyone kills Cain, Cain will be avenged seven times as much.” 173 Then the Lord put a special mark 174 on Cain so that no one who found him would strike him down. 175 4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, 176 east of Eden.
[10:1] 1 tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.
[10:1] 2 sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.
[10:1] 3 tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.
[10:2] 4 sn The Greek form of the name Japheth, Iapetos, is used in Greek tradition for the ancestor of the Greeks.
[10:2] 5 sn Gomer was the ancestor of the Cimmerians. For a discussion of the Cimmerians see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 49-61.
[10:2] 6 sn For a discussion of various proposals concerning the descendants of Magog see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 22-24.
[10:2] 7 sn Madai was the ancestor of the Medes, who lived east of Assyria.
[10:2] 8 sn Javan was the father of the Hellenic race, the Ionians who lived in western Asia Minor.
[10:2] 9 sn Tubal was the ancestor of militaristic tribes that lived north of the Black Sea. For a discussion of ancient references to Tubal see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 10 sn Meshech was the ancestor of the people known in Assyrian records as the Musku. For a discussion of ancient references to them see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 24-26.
[10:2] 11 sn Tiras was the ancestor of the Thracians, some of whom possibly became the Pelasgian pirates of the Aegean.
[10:3] 12 sn The descendants of Gomer were all northern tribes of the Upper Euphrates.
[10:3] 13 sn Askenaz was the ancestor of a northern branch of Indo-Germanic tribes, possibly Scythians. For discussion see E. M. Yamauchi, Foes from the Northern Frontier (SBA), 63.
[10:3] 14 sn The descendants of Riphath lived in a district north of the road from Haran to Carchemish.
[10:3] 15 sn Togarmah is also mentioned in Ezek 38:6, where it refers to Til-garimmu, the capital of Kammanu, which bordered Tabal in eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 26, n. 28.
[10:4] 16 sn The descendants of Elishah populated Cyprus.
[10:4] 17 sn The descendants of Tarshish settled along the southern coast of what is modern Turkey. However, some identify the site Tarshish (see Jonah 1:3) with Sardinia or Spain.
[10:4] 18 sn The name Kittim is associated with Cyprus, as well as coastlands east of Rhodes. It is used in later texts to refer to the Romans.
[10:4] 19 tc Most of the MT
[10:6] 20 sn The descendants of Cush settled in Nubia (Ethiopia).
[10:6] 21 sn The descendants of Mizraim settled in Upper and Lower Egypt.
[10:6] 22 sn The descendants of Put settled in Libya.
[10:6] 23 sn The descendants of Canaan lived in the region of Phoenicia (Palestine).
[10:7] 24 sn The descendants of Seba settled in Upper Egypt along the Nile.
[10:7] 25 sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.
[10:7] 26 sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.
[10:7] 27 sn The descendants of Raamah settled in southwest Arabia.
[10:7] 28 sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.
[10:7] 29 sn Sheba became the name of a kingdom in southwest Arabia.
[10:7] 30 sn The name Dedan is associated with àUla in northern Arabia.
[10:8] 31 tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.
[10:9] 32 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
[10:9] 33 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[10:10] 34 tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.
[10:10] 36 sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.
[10:10] 37 sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.
[10:10] 38 tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).
[10:10] 39 sn Shinar is another name for Babylonia.
[10:11] 40 tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.
[10:11] 42 sn Nineveh was an ancient Assyrian city situated on the Tigris River.
[10:11] 43 sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.
[10:11] 44 sn Calah (modern Nimrud) was located twenty miles north of Nineveh.
[10:12] 45 tn Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”
[6:1] 46 tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”
[6:1] 47 tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.
[6:1] 48 tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.
[6:2] 49 sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.
[6:3] 50 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 52 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 53 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 55 tn See the note on “they” earlier in this verse.
[6:3] 56 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
[6:4] 57 tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).
[6:4] 58 tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.
[6:4] 59 tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.
[6:4] 60 tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.
[6:4] 61 tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.
[6:4] 62 tn Heb “men of name” (i.e., famous men).
[19:1] 63 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
[19:1] 64 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] 65 tn The imperatives have the force of invitation.
[19:2] 66 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
[19:2] 67 sn The town square refers to the wide street area at the gate complex of the city.
[19:3] 68 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] 69 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] 70 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] 71 tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.
[19:5] 72 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] 73 tn Heb “may my brothers not act wickedly.”
[19:8] 74 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
[19:8] 75 tn Heb “according to what is good in your eyes.”
[19:8] 77 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] 78 tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”
[19:9] 79 tn Heb “to live as a resident alien.”
[19:9] 80 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] 81 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] 82 tn Heb “and they pressed against the man, against Lot, exceedingly.”
[19:9] 83 tn Heb “and they drew near.”
[19:10] 84 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] 85 tn The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.
[19:10] 86 tn Heb “to them into the house.”
[19:11] 87 tn Heb “from the least to the greatest.”
[19:11] 88 tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.
[19:12] 89 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] 90 tn Heb “Yet who [is there] to you here?”
[19:12] 91 tn The words “Do you have” are supplied in the translation for stylistic reasons.
[19:12] 92 tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”
[19:12] 93 tn Heb “the place.” The Hebrew article serves here as a demonstrative.
[19:13] 94 tn The Hebrew participle expresses an imminent action here.
[19:13] 95 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
[19:13] 96 tn Heb “the
[19:14] 97 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] 98 tn The Hebrew active participle expresses an imminent action.
[19:14] 99 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] 100 tn Heb “When dawn came up.”
[19:15] 101 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] 102 tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).
[19:16] 103 tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.
[19:16] 104 tn Heb “in the compassion of the
[19:16] 105 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] 106 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] 108 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] 109 tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:18] 110 tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).
[19:19] 111 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] 112 tn Heb “in your eyes.”
[19:19] 113 tn Heb “you made great your kindness.”
[19:19] 114 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] 115 tn The infinitive construct explains how God has shown Lot kindness.
[19:19] 117 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] 118 tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.
[19:20] 119 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] 120 tn Heb “Look, this town is near to flee to there. And it is little.”
[19:20] 121 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
[19:20] 122 tn Heb “Is it not little?”
[19:20] 123 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
[19:21] 124 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] 125 tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”
[19:21] 126 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] 127 tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.
[19:22] 128 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] 129 sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).
[19:23] 130 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] 131 tn The disjunctive clause signals the beginning of the next scene and highlights God’s action.
[19:24] 132 tn Or “burning sulfur” (the traditional “fire and brimstone”).
[19:24] 133 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] 134 tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.
[19:25] 135 tn Heb “and the vegetation of the ground.”
[4:1] 136 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
[4:1] 137 tn Heb “the man knew,” a frequent euphemism for sexual relations.
[4:1] 138 tn Or “she conceived.”
[4:1] 139 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] 140 tn Heb “with the
[4:1] sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
[4:2] 141 tn Heb “And she again gave birth.”
[4:2] 142 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] 143 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] 144 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] 145 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] 146 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] 147 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] 148 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] 149 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] 150 tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.
[4:5] 151 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
[4:7] 152 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] 153 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] 154 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] 155 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] 156 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] 157 tn Heb “arose against” (in a hostile sense).
[4:8] 158 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] 159 sn Where is Abel your brother? Again the
[4:9] 160 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] 161 sn What have you done? Again the
[4:10] 162 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] 163 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] 165 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] 166 tn Heb “its strength.”
[4:12] 167 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] 168 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
[4:13] 169 tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.
[4:14] 170 tn Heb “from upon the surface of the ground.”
[4:14] 171 sn I must hide from your presence. The motif of hiding from the
[4:15] 172 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] 173 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] 174 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] 175 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] 176 sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).
