3:15 And I will put hostility 3 between you and the woman
and between your offspring and her offspring; 4
her offspring will attack 5 your head,
and 6 you 7 will attack her offspring’s heel.” 8
3:16 To the woman he said,
“I will greatly increase 9 your labor pains; 10
with pain you will give birth to children.
You will want to control your husband, 11
but he will dominate 12 you.”
4:1 Now 13 the man had marital relations with 14 his wife Eve, and she became pregnant 15 and gave birth to Cain. Then she said, “I have created 16 a man just as the Lord did!” 17
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 18 for hurting me.
15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 37 and the one who will reward you in great abundance.” 38
17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. 43 I will confirm my covenant with him as a perpetual 44 covenant for his descendants after him.
20:16 To Sarah he said, “Look, I have given a thousand pieces of silver 60 to your ‘brother.’ 61 This is compensation for you so that you will stand vindicated before all who are with you.” 62
24:5 The servant asked him, “What if the woman is not willing to come back with me 89 to this land? Must I then 90 take your son back to the land from which you came?”
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 95
27:1 When 103 Isaac was old and his eyes were so weak that he was almost blind, 104 he called his older 105 son Esau and said to him, “My son!” “Here I am!” Esau 106 replied.
27:41 So Esau hated 113 Jacob because of the blessing his father had given to his brother. 114 Esau said privately, 115 “The time 116 of mourning for my father is near; then I will kill 117 my brother Jacob!”
29:25 In the morning Jacob discovered it was Leah! 119 So Jacob 120 said to Laban, “What in the world have you done to me! 121 Didn’t I work for you in exchange for Rachel? Why have you tricked 122 me?”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 123 he gave me this one too.” So she named him Simeon. 124
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 125 because I have given birth to three sons for him.” That is why he was named Levi. 126
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 127 Then she stopped having children.
31:36 Jacob became angry 137 and argued with Laban. “What did I do wrong?” he demanded of Laban. 138 “What sin of mine prompted you to chase after me in hot pursuit? 139
32:9 Then Jacob prayed, 143 “O God of my father Abraham, God of my father Isaac, O Lord, you said 144 to me, ‘Return to your land and to your relatives and I will make you prosper.’ 145
37:9 Then he had another dream, 148 and told it to his brothers. “Look,” 149 he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? 150 Will I, your mother, and your brothers really come and bow down to you?” 151
40:16 When the chief baker saw that the interpretation of the first dream was favorable, 167 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 168 on my head.
42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain 176 for your hungry households and go.
44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. 177
48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. 183 Ephraim and Manasseh will be mine just as Reuben and Simeon are.
50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you 184 and lead you up from this land to the land he swore on oath to give 185 to Abraham, Isaac, and Jacob.”
1 tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”
2 sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.
3 tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.
4 sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).
5 tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.
6 tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).
7 sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the
8 tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.
sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).
9 tn The imperfect verb form is emphasized and intensified by the infinitive absolute from the same verb.
10 tn Heb “your pain and your conception,” suggesting to some interpreters that having a lot of children was a result of the judgment (probably to make up for the loss through death). But the next clause shows that the pain is associated with conception and childbirth. The two words form a hendiadys (where two words are joined to express one idea, like “good and angry” in English), the second explaining the first. “Conception,” if the correct meaning of the noun, must be figurative here since there is no pain in conception; it is a synecdoche, representing the entire process of childbirth and child rearing from the very start. However, recent etymological research suggests the noun is derived from a root הרר (hrr), not הרה (hrh), and means “trembling, pain” (see D. Tsumura, “A Note on הרוֹן (Gen 3,16),” Bib 75 [1994]: 398-400). In this case “pain and trembling” refers to the physical effects of childbirth. The word עִצְּבוֹן (’itsÿvon, “pain”), an abstract noun related to the verb (עָצַב, ’atsav), includes more than physical pain. It is emotional distress as well as physical pain. The same word is used in v. 17 for the man’s painful toil in the field.
11 tn Heb “and toward your husband [will be] your desire.” The nominal sentence does not have a verb; a future verb must be supplied, because the focus of the oracle is on the future struggle. The precise meaning of the noun תְּשׁוּקָה (tÿshuqah, “desire”) is debated. Many interpreters conclude that it refers to sexual desire here, because the subject of the passage is the relationship between a wife and her husband, and because the word is used in a romantic sense in Song 7:11 HT (7:10 ET). However, this interpretation makes little sense in Gen 3:16. First, it does not fit well with the assertion “he will dominate you.” Second, it implies that sexual desire was not part of the original creation, even though the man and the woman were told to multiply. And third, it ignores the usage of the word in Gen 4:7 where it refers to sin’s desire to control and dominate Cain. (Even in Song of Songs it carries the basic idea of “control,” for it describes the young man’s desire to “have his way sexually” with the young woman.) In Gen 3:16 the
12 tn The Hebrew verb מָשַׁל (mashal) means “to rule over,” but in a way that emphasizes powerful control, domination, or mastery. This also is part of the baser human nature. The translation assumes the imperfect verb form has an objective/indicative sense here. Another option is to understand it as having a modal, desiderative nuance, “but he will want to dominate you.” In this case, the
sn This passage is a judgment oracle. It announces that conflict between man and woman will become the norm in human society. It does not depict the NT ideal, where the husband sacrificially loves his wife, as Christ loved the church, and where the wife recognizes the husband’s loving leadership in the family and voluntarily submits to it. Sin produces a conflict or power struggle between the man and the woman, but in Christ man and woman call a truce and live harmoniously (Eph 5:18-32).
13 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
14 tn Heb “the man knew,” a frequent euphemism for sexual relations.
15 tn Or “she conceived.”
16 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.
17 tn Heb “with the
sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
18 tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.
19 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”
20 tn Heb “the flood, water.”
21 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
22 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
23 tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).
24 tn Heb “all flesh.”
25 tn Heb “cut off.”
26 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
27 tn Heb “which [is] between me and between you.”
28 tn Heb “all flesh.”
29 tn Heb “to destroy.”
30 tn Heb “all flesh.”
31 tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”
32 tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
33 tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
34 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
35 tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.
36 tn Heb “except only what the young men have eaten.”
37 sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.
38 tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).
sn Abram has just rejected all the spoils of war, and the
39 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
40 tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).
sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
41 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
42 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
43 tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).
44 tn Or “as an eternal.”
45 tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the
46 tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.
sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
47 tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
48 tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
49 tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
50 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.”
51 tn Heb “Look, this town is near to flee to there. And it is little.”
52 tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.
53 tn Heb “Is it not little?”
54 tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.
55 tn Heb “he”; the referent has been specified in the translation for clarity.
56 tn Heb “and she, even she.”
57 tn Heb “with the integrity of my heart.”
58 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
59 tn Heb “This is your loyal deed which you can do for me.”
60 sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).
61 sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).
62 tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).
63 tn Heb “said.”
64 tn The perfect form of the verb is used here to describe a hypothetical situation.
65 sn A bowshot would be a distance of about a hundred yards (ninety meters).
66 tn Heb “said.”
67 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.
68 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
69 tn Heb “And now swear to me by God here.”
70 tn Heb “my offspring and my descendants.”
71 tn The word “land” refers by metonymy to the people in the land.
72 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
73 tn Or “kindness.”
74 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
75 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
76 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
77 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
78 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
79 tn Heb “which I will say to.”
80 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
81 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
82 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
83 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
84 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
85 tn Heb “Do not extend your hand toward the boy.”
86 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
87 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
88 sn In this context fear refers by metonymy to obedience that grows from faith.
89 tn Heb “to go after me.”
90 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.
91 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
92 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
93 tn The disjunctive clause is circumstantial.
94 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
95 tn Heb “Send me away to my master.”
96 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
97 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
98 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
99 tn The verb has no expressed subject and so is given a passive translation.
100 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
101 tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.
102 tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).
103 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
104 tn Heb “and his eyes were weak from seeing.”
105 tn Heb “greater” (in terms of age).
106 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
107 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
108 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
109 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
110 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
111 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
112 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
113 tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.
114 tn Heb “because of the blessing which his father blessed him.”
115 tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.
116 tn Heb “days.”
117 tn The cohortative here expresses Esau’s determined resolve to kill Jacob.
118 tn Heb “bread,” although the term can be used for food in general.
119 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
120 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.
121 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”
122 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.
123 tn Heb “hated.” See the note on the word “unloved” in v. 31.
124 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
125 tn Heb “will be joined to me.”
126 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
127 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
128 tn Heb “lift up (now) your eyes and see.”
129 tn Heb “going up on,” that is, mounting for intercourse.
130 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
131 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the
132 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the
133 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.
sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.
134 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”
135 tn Heb “and steal me.”
136 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”
137 tn Heb “it was hot to Jacob.” This idiom refers to anger.
138 tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.
139 tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).
140 tn Heb “this to me.”
141 tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”
142 tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”
143 tn Heb “said.”
144 tn Heb “the one who said.”
145 tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.
146 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.
147 tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”
sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.
148 tn Heb “And he dreamed yet another dream.”
149 tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.
150 sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.
151 tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”
152 tn Heb “they traveled from this place.”
153 tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.
154 tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.
155 tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.
156 tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.
157 tn The words “the things” have been supplied in the translation for stylistic reasons.
158 tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.
159 tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.
160 tn Heb “who these to him.”
161 tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”
162 tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).
163 sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.
164 tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.
165 tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.
166 tn Heb “and I cried out with a loud voice.”
167 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
168 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).
169 tn Heb “And look.”
170 tn The word “cows” is supplied here in the translation for stylistic reasons.
171 tn Heb “when they went inside them.”
172 tn Heb “it was not known.”
173 tn The words “all this” have been supplied in the translation for stylistic reasons.
174 tn Heb “and there was no one telling me.”
175 tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.
176 tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.
177 tn Heb “his life is bound up in his life.”
178 tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”
179 tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.
180 tn After the cohortative the imperative with vav states the ultimate goal.
181 tn Heb “fat.”
182 tn Heb “tell Pharaoh and say to him.”
183 sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.
184 tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”
185 tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.