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
4:9 Then the Lord said to Cain, “Where is your brother Abel?” 9 And he replied, “I don’t know! Am I my brother’s guardian?” 10 4:10 But the Lord said, “What have you done? 11 The voice 12 of your brother’s blood is crying out to me from the ground!
8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. 20
12:1 Now the Lord said 24 to Abram, 25
“Go out 26 from your country, your relatives, and your father’s household
to the land that I will show you. 27
12:4 So Abram left, 28 just as the Lord had told him to do, 29 and Lot went with him. (Now 30 Abram was 75 years old 31 when he departed from Haran.)
13:14 After Lot had departed, the Lord said to Abram, 32 “Look 33 from the place where you stand to the north, south, east, and west.
13:18 So Abram moved his tents and went to live 34 by the oaks 35 of Mamre in Hebron, and he built an altar to the Lord there.
15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield 36 and the one who will reward you in great abundance.” 37
15:4 But look, 38 the word of the Lord came to him: “This man 39 will not be your heir, 40 but instead 41 a son 42 who comes from your own body will be 43 your heir.” 44
15:9 The Lord 45 said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.”
18:1 The Lord appeared to Abraham 49 by the oaks 50 of Mamre while 51 he was sitting at the entrance 52 to his tent during the hottest time of the day.
18:13 The Lord said to Abraham, “Why 53 did Sarah laugh and say, ‘Will I really 54 have a child when I am old?’ 18:14 Is anything impossible 55 for the Lord? I will return to you when the season comes round again and Sarah will have a son.” 56
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 68 Our wishes are of no concern. 69 24:51 Rebekah stands here before you. Take her and go so that she may become 70 the wife of your master’s son, just as the Lord has decided.” 71
30:27 But Laban said to him, “If I have found favor in your sight, please stay here, 82 for I have learned by divination 83 that the Lord has blessed me on account of you.”
31:55 (32:1) 90 Early in the morning Laban kissed 91 his grandchildren 92 and his daughters goodbye and blessed them. Then Laban left and returned home. 93
32:29 Then Jacob asked, “Please tell me your name.” 94 “Why 95 do you ask my name?” the man replied. 96 Then he blessed 97 Jacob 98 there.
1 tn The disjunctive clause (conjunction + subject + verb) introduces a new episode in the ongoing narrative.
2 tn Heb “the man knew,” a frequent euphemism for sexual relations.
3 tn Or “she conceived.”
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.
5 tn Heb “with the
sn Since Exod 6:3 seems to indicate that the name Yahweh (יְהוָה, yÿhvah, translated
6 tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.
7 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).
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.
8 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.
9 sn Where is Abel your brother? Again the
10 tn Heb “The one guarding my brother [am] I?”
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.
11 sn What have you done? Again the
12 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.
13 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
14 tn Or “forever.”
15 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).
16 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”).
17 tn Heb “flesh.”
18 tn See the note on “they” earlier in this verse.
19 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.
20 sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the
21 tn Heb “and one lip to all of them.”
22 tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”
23 tn Heb “all that they purpose to do will not be withheld from them.”
24 sn The
25 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
26 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
27 sn To the land that I will show you. The call of Abram illustrates the leading of the
28 sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
29 tn Heb “just as the
30 tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
31 tn Heb “was the son of five years and seventy year[s].”
sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.
32 tn Heb “and the
33 tn Heb “lift up your eyes and see.”
sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the
34 tn Heb “he came and lived.”
35 tn Or “terebinths.”
36 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.
37 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
38 tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.
39 tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the
40 tn Heb “inherit you.”
41 tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.
42 tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.
43 tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”
44 tn Heb “will inherit you.”
45 tn Heb “He”; the referent (the
46 tn Heb “cut a covenant.”
47 tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).
sn To your descendants I give this land. The
48 sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.
49 tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
50 tn Or “terebinths.”
51 tn The disjunctive clause here is circumstantial to the main clause.
52 tn The Hebrew noun translated “entrance” is an adverbial accusative of place.
53 tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the
54 tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
55 tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
56 sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the
57 tn The Hebrew participle expresses an imminent action here.
58 tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.
59 tn Heb “the
60 tn In the Hebrew text the clause begins with “because.”
61 tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.
sn The
62 tn Heb “because of.” The words “he took” are supplied in the translation for clarity.
63 tn Heb “By myself I swear.”
64 tn Heb “the oracle of the
65 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
66 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
67 tn The disjunctive clause is circumstantial.
68 tn Heb “From the
69 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
70 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
71 tn Heb “as the
72 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
73 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
74 tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.
75 tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.
76 sn Asked the
77 tn Heb “called in the name of.” The expression refers to worshiping the
78 tn Heb “and they dug there, the servants of Isaac, a well.”
79 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
80 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
81 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
82 tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.
83 tn Or perhaps “I have grown rich and the
84 tn Heb “and Mizpah.”
85 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
86 tn Heb “between me and you.”
87 tn Heb “for we will be hidden, each man from his neighbor.”
88 tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.
89 tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.
90 sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.
91 tn Heb “and Laban got up early in the morning and he kissed.”
92 tn Heb “his sons.”
93 tn Heb “to his place.”
94 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
95 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
96 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
97 tn The verb here means that the
98 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
99 tn Heb “Why does my lord speak according to these words?”
100 tn Heb “according to this thing.”