1:26 Then God said, “Let us make 1
humankind 2 in our image, after our likeness, 3 so they may rule 4 over the fish of the sea and the birds of the air, over the cattle, and over all the earth, 5 and over all the creatures that move 6 on the earth.”
1 sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the
2 tn The Hebrew word is אָדָם (’adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.
3 tn The two prepositions translated “in” and “according to” have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word צֶלֶם (tselem, “image”) is used frequently of statues, models, and images – replicas (see D. J. A. Clines, “The Etymology of Hebrew selem,” JNSL 3 [1974]: 19-25). The word דְּמוּת (dÿmut, “likeness”) is an abstract noun; its verbal root means “to be like; to resemble.” In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The “image of God” would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.
sn In our image, after our likeness. Similar language is used in the instructions for building the tabernacle. Moses was told to make it “according to the pattern” he was shown on the mount (Exod 25:9, 10). Was he shown a form, a replica, of the spiritual sanctuary in the heavenly places? In any case, what was produced on earth functioned as the heavenly sanctuary does, but with limitations.
4 tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.
5 tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).
6 tn Heb “creep” (also in v. 28).
7 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
8 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
9 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
10 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
11 tn Heb “my wrong is because of you.”
12 tn Heb “I placed my female servant in your bosom.”
13 tn Heb “saw.”
14 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
15 tn Heb “me and you.”
sn May the
16 tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the
17 tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
18 tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the
19 tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.
20 tn Heb “spoke to.”
21 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
22 tn Heb “in your presence.”
23 tn Heb “silver.”
24 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
25 tn Heb “because you must not take.”
26 tn Or “the land of my birth.”
27 tn Heb “and who spoke to me and who swore to me, saying.”
28 tn Or “his messenger.”
29 tn Heb “before you and you will take.”
30 tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.
31 tn Heb “therefore.”
32 tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.
33 tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.
34 tn The disjunctive clause is here circumstantial-temporal.
35 tn Heb “bound.”
36 tn The words “to see” have been supplied in the translation for stylistic reasons.
37 tn Heb “the truth [is] with you.”
38 tn Heb “your servants are men of cattle.”
39 sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.
40 tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.
41 tn Heb “men of skill.”
42 tn Heb “make them rulers.”
sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.
43 tn After the imperative, the prefixed verbal form with vav here indicates consequence.
44 sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.
45 tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.
46 tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.