Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6 , where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34 ; Lev 15:14 ; Num 27:17 ; 1 Sam 18:13, 16 ; 2 Sam 19:8; 20:8 ; 1 Kgs 1:23, 28, 32 ; Ezek 46:9 ; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25 ; 1 Chr 16:29 . The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13 . The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).


The participle, especially after הִנֵּה ( hinneh ) has an imminent future nuance. The Hiphil of שָׁחָת ( shakhat ) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13 : The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת , see 1 Sam 6:5 ; 1 Chr 20:1 ; Jer 36:29; 51:25 .


A transliteration of the Hebrew term yields “gopher ( גֹּפֶר , gofer ) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).


The Hebrew term כָּפָר ( kafar , “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר ( kipper ), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר ). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר ).


Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.


Heb “a cubit.”


Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.


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.”


Heb “the flood, water.”


The verb שָׁחָת ( shakhat , “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.


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.


The Hebrew verb וַהֲקִמֹתִי ( vahaqimoti ) is the Hiphil perfect with a vav ( ו ) consecutive (picking up the future sense from the participles) from קוּם ( qum , “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17 ).


The perfect verb form with vav ( ו ) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18 a).


Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18 ) to instruction.


The Piel infinitive construct לְהַחֲיוֹת ( lÿhakhayot , here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”


Heb “to keep alive.”


The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.


Heb “from all food,” meaning “some of every kind of food.”


Or “will be eaten.”


Heb “and gather it to you.”


Heb “according to all.”


The last clause seems redundant: “and thus ( כֵּן , ken ) he did.” It underscores the obedience of Noah to all that God had said.


Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.


Or “seven pairs” (cf. NRSV).


Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals ( אִישׁ , ’ ish ) and אִשָּׁה , ’ ishah ) normally refer to humans.


Here (and in v. 9 ) the Hebrew text uses the normal generic terms for “male and female” ( זָכָר וּנְקֵבָה , zakhar unÿqevah ).


Heb “to keep alive offspring.”


Heb “for seven days yet,” meaning “after [or “in”] seven days.”


The Hiphil participle מַמְטִיר ( mamtir , “cause to rain”) here expresses the certainty of the act in the imminent future.


Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.


Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה ( hayah ) here carries the nuance “to come” (BDB 225 s.v. הָיָה ). In this context the phrase “come upon” means “to engulf.”


The preposition מִן ( min ) is causal here, explaining why Noah and his family entered the ark.


Heb “two two” meaning “in twos.”


The Hebrew text of vv. 8-9 a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”


Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.


Heb “came upon.”


The Hebrew term תְּהוֹם ( tÿhom , “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2 ). sn The watery deep . The same Hebrew term used to describe the watery deep in Gen 1:2 ( תְּהוֹם , tihom ) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.


Heb “was.”


Heb “On that very day Noah entered, and Shem and Ham and Japheth, the sons of Noah, and the wife of Noah, and the three wives of his sons with him into the ark.”


The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.


Heb “every bird, every wing.”


Heb “flesh.”


Heb “Those that went in, male and female from all flesh they went in.”


Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ ( vayyigbÿru , from גָּבַר , gavar ), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.


Heb “went.”


Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.


Heb “and.”


Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”


Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.


Heb “everything which [has] the breath of the spirit of life in its nostrils from all which is in the dry land.”


Heb “and he”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “wiped away” (cf. NRSV “blotted out”).


Heb “from man to animal to creeping thing and to the bird of the sky.”


The Hebrew verb שָׁאָר ( sha ’ ar ) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só ’ r ,” AUSS 11 (1973): 152-69.


The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).


Heb “to pass over.”


Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.


The construction combines a Qal preterite from שׁוּב ( shuv ) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ ( halakh ) is included for emphasis: “the waters returned…going and returning.”


Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.


The vav ( ו ) consecutive with the preterite here describes the consequence of the preceding action.


Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124. o ). sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis , 1:443-44.


Heb “the waters were going and lessening.” The perfect verb form הָיָה ( hayah ) is used as an auxiliary verb with the infinitive absolute חָסוֹר ( khasor , “lessening”), while the infinitive absolute הָלוֹךְ ( halokh ) indicates continuous action.


Or “could be seen.”


The introductory verbal form וַיְהִי ( vayÿhi ) , traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.


Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.


Heb “and it went out, going out and returning.” The Hebrew verb יָצָא ( yatsa ’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.


Heb “he”; the referent (Noah) has been specified in the translation for clarity.


The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.


The Hebrew verb קָלָל ( qalal ) normally means “to be light, to be slight”; it refers here to the waters receding.


The words “still covered” is supplied in the translation for stylistic reasons.


Heb “him”; the referent (Noah) has been specified in the translation for clarity.


Heb “it”; the referent (the dove) has been specified in the translation for clarity.


Heb “and he brought it to himself to the ark.”


The clause introduced by vav ( ו ) consecutive is translated as a temporal clause subordinated to the following clause.


The deictic particle הִנֵּה ( hinneh ) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.


The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.


Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.


Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.


Heb “and saw and look.” As in v. 11 , the deictic particle הִנֵּה ( hinneh ) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.


In v. 13 the ground ( הָאֲדָמָה , ha ’ adamah ) is dry; now the earth ( הָאָרֶץ , ha ’ arets ) is dry.


The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.


Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav ( ו ) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew , 124-25.


Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”


The Lord “smelled” ( וַיָּרַח , vayyarakh ) a “soothing smell” ( רֵיחַ הַנִּיהֹחַ , reakh hannihoakh ). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.


Heb “and the Lord said.”


Heb “in his heart.”


Here the Hebrew word translated “curse” is קָלָל ( qalal ), used in the Piel verbal stem.


The Hebrew particle כִּי ( ki ) can be used in a concessive sense (see BDB 473 s.v. כִּי ), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.


Heb “the inclination of the heart of humankind.”


Heb “from his youth.”


Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”


Heb “seed,” which stands here by metonymy for the time when seed is planted.


Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.


Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.


Heb “every moving thing that lives for you will be for food.”


The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.


The perfect verb form describes the action that accompanies the declaration.


Heb “only.”


Or “flesh.”


Heb “its life, its blood.” The second word is in apposition to the first, explaining what is meant by “its life.” Since the blood is equated with life, meat that had the blood in it was not to be eaten.


The words “in it” are supplied in the translation for stylistic reasons. sn You must not eat meat with its life…in it . Because of the carnage produced by the flood, people might conclude that life is cheap and therefore treat it lightly. But God will not permit them to kill or even to eat anything with the lifeblood still in it, serving as a reminder of the sanctity of life.


Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.


The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ ( darash ) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6 ,” CentBib 18 (1975): 20-25.


Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן ( min ) alone.


Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.


Heb “of the man.”


Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.


Heb “the blood of man.”


Heb “by man,” a generic term here for other human beings.


Heb “he”; the referent (God) has been specified in the translation for clarity.


Heb “to Noah and to his sons with him, saying.”


Heb “I, look, I confirm.” The particle הִנְנִי ( hinni ) used with the participle מֵקִים ( meqim ) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”


The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.


The verbal repetition is apparently for emphasis.


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”).


Heb “all flesh.”


Heb “cut off.”


Heb “and all flesh will not be cut off again by the waters of the flood.”


Heb “sign.”


Heb “between me and between you.”


The words “a covenant” are supplied in the translation for clarification.


The Hebrew term עוֹלָם (’ olam ) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.


The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).


The perfect verbal form with vav ( ו ) consecutive here has the same aspectual function as the preceding perfect of certitude.


The temporal indicator ( וְהָיָה , vÿhayah , conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.


Heb “which [is] between me and between you.”


Heb “to destroy.”


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.”


Heb “was scattered.” The verb פָּצָה ( patsah , “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. .


Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”


The Hebrew verb גָּלָה ( galah ) in the Hitpael verbal stem ( וַיִּתְגַּל , vayyitggal ) means “to uncover oneself” or “to be uncovered.” Noah became overheated because of the wine and uncovered himself in the tent.


Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3 ; Ezek 16:37 ; Lam 1:8 ). The following verse (v. 23 ) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22 , clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19 , where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה , galah ) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. describes that greater evil of the Canaanites (see vv. 24-28 ). sn Saw the nakedness . It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.


The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?


Heb “their faces [were turned] back.”


Heb “his wine,” used here by metonymy for the drunken stupor it produced.


Heb “he knew.”


The Hebrew verb עָשָׂה (’ asah , “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.


Heb “a servant of servants” ( עֶבֶד עֲבָדִים , ’ eved ’ avadim ), an example of the superlative genitive. It means Canaan will become the most abject of slaves.


Heb “blessed be.”


Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.


Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity. sn There is a wordplay (paronomasia) on the name Japheth . The verb יַפְתְּ ( yaft , “may he enlarge”) sounds like the name יֶפֶת ( yefet , “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem , 55-58.


In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27 ).


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.


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 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in – Its Content,” BSac 138 (1981): 22-34.


Most of the MT mss read “Dodanim” here, but 1 Chr 1:7 has “Rodanim,” perhaps referring to the island of Rhodes. But the Qere reading in 1 Chr 1:7 suggests “Dodanim.” Dodona is one of the most ancient and revered spots in ancient Greece.


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.


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 ).


Another option is to take the divine name here, לִפְנֵי יִהוָה ( lifne yÿhvah , “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”


Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.


Or “Babylon.”


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).


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.


Heb “Asshur.”


Heb “and Resen between Nineveh and Calah; it [i.e., Calah] is the great city.”


Heb “fathered.”


Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World , 232.


Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3 .


Heb “were.”


For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


Heb “as you go.”


Heb “And to Shem was born.”


Or “whose older brother was Japheth.” Some translations render Japheth as the older brother, understanding the adjective הַגָּדוֹל ( haggadol , “older”) as modifying Japheth. However, in Hebrew when a masculine singular definite attributive adjective follows the sequence masculine singular construct noun + proper name, the adjective invariably modifies the noun in construct, not the proper name. Such is the case here. See Deut 11:7 ; Judg 1:13; 2:7; 3:9; 9:5 ; 2 Kgs 15:35 ; 2 Chr 27:3 ; Neh 3:30 ; Jer 13:9; 36:10 ; Ezek 10:19; 11:1 .


The MT reads “Mash”; the LXX and 1 Chr 1:17 read “Meshech.” sn Uz, Hul, Gether, and Mash . Little is known about these descendants of Aram.


The MT reads “Arphaxad fathered Shelah”; the LXX reads “Arphaxad fathered Cainan, and Cainan fathered Sala [= Shelah].” The LXX reading also appears to lie behind Luke 3:35-36 .


The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (). The verb פָּלָג ( palag , “separate, divide”) is used in Ps 55:9 for a division of languages.


Or “separated.”


Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.


Heb “they”; the referent (the people) has been specified in the translation for clarity.


Or perhaps “from the east” (NRSV) or “in the east.”


Heb “in the land of Shinar.” sn Shinar is the region of Babylonia.


Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”


The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” ( נִלְבְּנָה לְבֵנִים , nilbbÿnah lÿvenim ) and “burn for burning” ( נִשְׂרְפָה לִשְׂרֵפָה , nisrÿfah lisrefah ). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).


Or “bitumen” (cf. NEB, NRSV).


The disjunctive clause gives information parenthetical to the narrative.


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.


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.


The Hebrew particle פֶּן ( pen ) expresses a negative purpose; it means “that we be not scattered.”


Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.


The Hebrew text simply has בָּנוּ ( banu ), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.


Heb “and one lip to all of them.”


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.”


Heb “all that they purpose to do will not be withheld from them.”


The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5 , as well as Jub. 10:22-23, where an angel recounts this incident and says “And the Lord our God said to us…. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235.


Heb “they will not hear, a man the lip of his neighbor.”


The infinitive construct לִבְנֹת ( livnot , “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.


The verb has no expressed subject and so can be rendered as a passive in the translation.


The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.


The reading of the MT is followed in vv. 11-12 ; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24 ; the LXX reading also appears to lie behind Luke 3:35-36 .


Heb “upon the face of Terah his father.”


Heb “And the days of Terah were.”


Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.


The call of Abram begins with an imperative לֶךְ־לְךָ ( lekh-lÿkha , “go out”) followed by three cohortatives (v. 2 a) 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. 2 b, 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.


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.”


The three first person verbs in v. 2 a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.


Or “I will make you famous.”


Heb “and be a blessing.” The verb form הְיֵה ( hÿyeh ) is the Qal imperative of the verb הָיָה ( hayah ). The vav ( ו ) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13 , where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19 ; Jer 42:18; 44:8, 12, 22 ). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2 , then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.


The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.


In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ ( mÿqallelkha ) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל ( qalal ), which means “to be light” in the Qal , and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’ arar ), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse .”


Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14 .) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4 ) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18 ; Ps 72:17 ; Isa 65:16 ; Jer 4:2 . Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11 .


Heb “just as the Lord said to him.”


The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.


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.


Heb “the son of his brother.”


For the semantic nuance “acquire [property]” for the verb עָשָׂה (’ asah ), see BDB 795 s.v. עָשָׂה .


Heb “went out to go.”


Or “terebinth.”


Heb “as far as the place of Shechem, as far as the oak of Moreh.”


The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.


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.


Heb “he”; the referent (Abram) has been supplied in the translation for clarification.


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “he called in the name of the Lord .” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25 ). See G. J. Wenham, Genesis (WBC), 1:116, 281.


The Hebrew verb נָסַע ( nasa ’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ ( halakh ) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”


Or “the South [country].” sn Negev is the name for the southern desert region in the land of Canaan.


The Hebrew verb גּוּר ( gur ), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.


Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.


Heb “drew near to enter.”


The particle הִנֵּה ( hinneh , “look”) is deictic here; it draws attention to the following fact.


Heb “a woman beautiful of appearance are you.”


The Piel of the verb חָיָה ( khayah , “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.


Heb “say.”


The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.


Heb “and my life will live.”


Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax , 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.


The Hebrew term וַתֻּקַּח ( vattuqqakh , “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.


The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.


Heb “and there was to him.”


The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26 ). The adjective “great” emphasizes that the plagues were severe and overwhelming.


The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax , 24, §118).


The preterite with vav ( ו ) consecutive here expresses consequence.


Heb “to me for a wife.”


Heb “Look, your wife!”


Heb “him”; the referent (Abram) has been specified in the translation for clarity.


Or “the South [country]” (also in v. 3 ). sn Negev is the name for the southern desert region in the land of Canaan.


Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”


Heb “heavy.”


This parenthetical clause, introduced by the vav ( ו ) disjunctive (translated “now”), provides information necessary to the point of the story.


Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


The words “he returned” are supplied in the translation for stylistic reasons.


Heb “where his tent had been.”


Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8 ).


Heb “he called in the name of the Lord .” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25 ). See G. J. Wenham, Genesis (WBC), 1:116, 281.


Heb “was going.”


The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.


The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”


The infinitive construct לָשֶׁבֶת ( lashevet , from יָשַׁב , yashav ) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.


The same infinitive occurs here, serving as the object of the verb.


The Hebrew term רִיב ( riv ) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.


This parenthetical clause, introduced with the vav ( ו ) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.


Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.


The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.


Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.


Or “plain”; Heb “circle.”


The words “he noticed” are supplied in the translation for stylistic reasons.


This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.


Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.


Heb “a man from upon his brother.” sn Separated from each other . For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.


Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.


Here is another significant parenthetical clause in the story, signaled by the vav ( וו ) disjunctive (translated “now”) on the noun at the beginning of the clause.


Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.


Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord ,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד ( mÿ ’ od , “exceedingly,” translated here as “extremely”).


Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.


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 Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith.


Heb “for all the land which you see to you I will give it and to your descendants.”


The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל ( yukhal , “is able”) in the preceding clause.


The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.


The Hitpael form הִתְהַלֵּךְ ( hithallekh ) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.


Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).


Heb “he came and lived.”


Or “terebinths.”


The sentence begins with the temporal indicator וַיְהִי ( vayÿhi ) followed by “in the days of.”


Or “king of Goyim.” The Hebrew term גּוֹיִם ( goyim ) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).


Heb “made war.” sn Went to war . The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).


Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.


The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.


The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.


This is another adverbial accusative of time.


The Hebrew verb נָכָה ( nakhah ) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.


Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”


Heb “against.”


Or “Goyim.” See the note on the word “nations” in 14:1 .


The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.


Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.” sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3 ).


Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם ( sham ) with the directional heh ( שָׁמָּה , shammah ) can mean “into it, therein” (BDB 1027 s.v. שָׁם ).


Heb “the rest.”


Heb “they”; the referent (the four victorious kings, see v. 9 ) has been supplied in the translation for clarity.


Heb “Lot the son of his brother.”


Heb “and.”


Heb “he”; the referent (Lot) has been specified in the translation for clarity.


This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.


Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.


Or “terebinths.”


Or “a brother”; or “a relative”; or perhaps “an ally.”


Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.


This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.


Heb “his brother,” by extension, “relative.” Here and in v. 16 the more specific term “nephew” has been used in the translation for clarity. Lot was the son of Haran, Abram’s brother ( Gen 11:27 ).


The verb וַיָּרֶק ( vayyareq ) is a rare form, probably related to the word רֵיק ( req , “to be empty”). If so, it would be a very figurative use: “he emptied out” (or perhaps “unsheathed”) his men. The LXX has “mustered” (cf. NEB). E. A. Speiser ( Genesis [AB], 103-4) suggests reading with the Samaritan Pentateuch a verb diq , cognate with Akkadian deku , “to mobilize” troops. If this view is accepted, one must assume that a confusion of the Hebrew letters ד ( dalet ) and ר ( resh ) led to the error in the traditional Hebrew text. These two letters are easily confused in all phases of ancient Hebrew script development. The present translation is based on this view.


The words “the invaders” have been supplied in the translation for clarification.


The Hebrew text simply has “night” as an adverbial accusative.


Heb “he”; the referent (Abram) has been specified in the translation for clarity.


Heb “he divided himself…he and his servants.”


Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.


The word “stolen” is supplied in the translation for clarification.


The phrase “the rest of “ has been supplied in the translation for clarification.


Heb “him”; the referent (Abram) has been specified in the translation for clarity.


The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king. sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” ( אֵל עֶלְיוֹן , ’ el ’ elyon ) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.


The preposition לְ ( lamed ) introduces the agent after the passive participle.


Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה ( qanah ), one meaning “to create” (as in Gen 4:1 ) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”


The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.


Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.


Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.


Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”


The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.


The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”


The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.


The words “I will take nothing” have been supplied in the translation for stylistic reasons.


Heb “except only what the young men have eaten.”


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 Lord promises to reward him in great abundance . In walking by faith and living with integrity he cannot lose.


The Hebrew text has אֲדֹנָי יֱהוִה (’ adonay yehvih , “Master, Lord ”). Since the tetragrammaton ( YHWH ) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’ adonay , “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי . So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’ elohim , “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord ,” which is rendered here “sovereign Lord .”


The vav ( ו ) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.


Heb “I am going.”


Heb “the son of the acquisition of my house.” sn For the custom of designating a member of the household as heir , see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader , 2:21-33.


The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax , 23, §115).


Heb “And Abram said.”


The construction uses הֵן ( hen ) to introduce the foundational clause (“since…”), and וְהִנֵּה ( vÿhinneh ) to introduce the main clause (“then look…”).


Heb “is inheriting me.”


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.


The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.


Heb “inherit you.”


The Hebrew כִּי־אִם ( ki- ’ im ) forms a very strong adversative.


Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


The nonconsecutive vav ( ו ) is on a perfect verbal form. If the composer of the narrative had wanted to show simple sequence, he would have used the vav consecutive with the preterite. The perfect with vav conjunctive (where one expects the preterite with vav consecutive) in narrative contexts can have a variety of discourse functions, but here it probably serves to highlight Abram’s response to God’s promise. For a detailed discussion of the vav + perfect construction in Hebrew narrative, see R. Longacre, “ Weqatal Forms in Biblical Hebrew Prose: A Discourse-modular Approach,” Biblical Hebrew and Discourse Linguistics , 50-98. The Hebrew verb אָמַן (’ aman ) means “to confirm, to support” in the Qal verbal stem. Its derivative nouns refer to something or someone that/who provides support, such as a “pillar,” “nurse,” or “guardian, trustee.” In the Niphal stem it comes to mean “to be faithful, to be reliable, to be dependable,” or “to be firm, to be sure.” In the Hiphil, the form used here, it takes on a declarative sense: “to consider something reliable [or “dependable”].” Abram regarded the God who made this promise as reliable and fully capable of making it a reality.


Heb “and he”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “and he reckoned it to him.” The third feminine singular pronominal suffix refers back to Abram’s act of faith, mentioned in the preceding clause. On third feminine singular pronouns referring back to verbal ideas see GKC 440-41 §135. p . Some propose taking the suffix as proleptic, anticipating the following feminine noun (“righteousness”). In this case one might translate: “and he reckoned it to him – [namely] righteousness.” See O. P. Robertson, “ Genesis 15:6 : A New Covenant Exposition of an Old Covenant Text,” WTJ 42 (1980): 259-89.


Or “righteousness”; or “evidence of steadfast commitment.” The noun is an adverbial accusative. The verb translated “considered” ( Heb “reckoned”) also appears with צְדָקָה ( tsÿdaqah , “righteousness”) in Ps 106:31 . Alluding to the events recorded in , the psalmist notes that Phinehas’ actions were “credited to him as righteousness for endless generations to come.” Reference is made to the unconditional, eternal covenant with which God rewarded Phinehas’ loyalty ( Num 25:12-13 ). So צְדָקָה seems to carry by metonymy the meaning “loyal, rewardable behavior” here, a nuance that fits nicely in , where God responds to Abram’s faith by formally ratifying his promise to give Abram and his descendants the land. (See R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism , 40.) In Phoenician and Old Aramaic inscriptions cognate nouns glossed as “correct, justifiable conduct” sometimes carry this same semantic nuance ( DNWSI 2:962). sn This episode is basic to the NT teaching of Paul on justification (). Paul weaves this passage and together, for both use this word. Paul explains that for the one who believes in the Lord , like Abram, God credits him with righteousness but does not credit his sins against him because he is forgiven. Justification does not mean that the believer is righteous; it means that God credits him with righteousness, so that in the records of heaven (as it were) he is declared righteous. See M. G. Kline, “Abram’s Amen,” WTJ 31 (1968): 1-11.


Heb “And he said.”


Here the vav carries adversative force and is translated “but.”


Heb “he”; the referent (Abram) has been specified in the translation for clarity.


See note on the phrase “sovereign Lord ” in 15:2 .


Or “how.”


Heb “He”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “in the middle.”


Heb “to meet its neighbor.” sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in ,” JSOT 19 (1981): 61-78.


Heb “a deep sleep fell on Abram.”


Heb “and look, terror, a great darkness was falling on him.”


The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע ( yada ’, “know”). The imperfect here has an obligatory or imperatival force.


The Hebrew word גֵּר ( ger , “sojourner, stranger”) is related to the verb גּוּר ( gur , “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.


Heb “in a land not theirs.”


Heb “and they will serve them and they will oppress them.” The verb עִנּוּ , (’ innu , a Piel form from עָנָה , ’ anah , “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.


The participle דָּן ( dan , from דִּין , din ) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.


The vav with the pronoun before the verb calls special attention to the subject in contrast to the preceding subject.


Heb “in a good old age.”


Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.


Heb “is not yet complete.” sn The sin of the Amorites has not yet reached its limit . The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.


Heb “these pieces.”


Heb “cut a covenant.”


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 Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8 ) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19 ). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism , 35-54.


The words “the land” are supplied in the translation for stylistic reasons.


Each of the names in the list has the Hebrew definite article, which is used here generically for the class of people identified.


The disjunctive clause signals the beginning of a new episode in the story.


The Hebrew term שִׁפְחָה ( shifkhah , translated “servant” here and in vv. 2, 3, 5, 6, and 8 ) refers to a menial female servant.


Heb “look.” The particle הִנֵּה ( hinneh ) introduces the foundational clause for the imperative to follow.


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.


Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.


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.


Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.


Heb “the Egyptian, her female servant.”


Heb “entered to.” See the note on the same expression in v. 2 .


Or “she conceived” (also in v. 5 )


Heb “and she saw that she was pregnant and her mistress was despised in her eyes.” The Hebrew verb קָלַל ( qalal ) means “to despise, to treat lightly, to treat with contempt.” In Hagar’s opinion Sarai had been demoted.


Heb “my wrong is because of you.”


Heb “I placed my female servant in your bosom.”


Heb “saw.”


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.


Heb “me and you.” sn May the Lord judge between you and me . Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.


The clause is introduced with the particle הִנֵּה ( hinneh ), introducing a foundational clause for the coming imperative: “since…do.”


Heb “in your hand.”


Heb “what is good in your eyes.”


Heb “her”; the referent (Hagar) has been specified in the translation for clarity.


In the Piel stem the verb עָנָה (’ anah ) means “to afflict, to oppress, to treat harshly, to mistreat.”


Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.


Heb “the messenger of the Lord .” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord ; he can speak for the Lord because he is sent with the Lord ’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23 ). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord ,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד ).


Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”


Heb “from the presence of.”


The imperative וְהִתְעַנִּי ( vÿhit ’ anni ) is the Hitpael of עָנָה (’ anah , here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.


Heb “The Lord ’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.


Heb “cannot be numbered because of abundance.”


The particle הִנֵּה ( hinneh ) focuses on her immediate situation: “Here you are pregnant.”


The active participle refers here to something that is about to happen.


Heb “affliction,” which must refer here to Hagar’s painful groans of anguish. sn This clause gives the explanation of the name Ishmael , using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.


Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.


Heb “And the hand of everyone will be against him.”


Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).


Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).


Heb “after one who sees me.” sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13 b,” VT 30 (1980): 1-7.


The verb does not have an expressed subject and so is rendered as passive in the translation.


Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.


Heb “and Abram called the name of his son whom Hagar bore, Ishmael.” sn Whom Abram named Ishmael . Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11 .


The disjunctive clause gives information that is parenthetical to the narrative.


Heb “the son of eighty-six years.”


The Hebrew text adds, “for Abram.” This has not been included in the translation for stylistic reasons; it is somewhat redundant given the three occurrences of Abram’s name in this and the previous verse.


Heb “the son of ninety-nine years.”


Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.


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 (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob ( 35:11 ). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful ( 28:3 ). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin ( 43:14 ). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18 ). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see ) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss , the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” ( 49:25 ). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד , shadad , “destroy”] in Isa 13:6 and in Joel 1:15 .) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles ( Num 24:4, 16 ) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons ( Ruth 1:20-21 ). In Ps 68:14 ; Isa 13:6 ; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world ( 11:7; 37:23 a) who is the source of life ( 33:4 b) and is responsible for maintaining justice ( 8:3; 34:10-12; 37:23 b). He provides abundant blessings, including children ( 22:17-18; 29:4-6 ), but he can also discipline, punish, and destroy ( 5:17; 6:4; 21:20; 23:16 ). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question ( 24:1; 27:2 ). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד , shad , “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God , 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)


Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”


Or “in my presence.”


There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord , then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).


Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21 ), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2 b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism , 35-54.


Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.


Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.


Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.


Heb “I.”


Heb “is” ( הִנֵּה , hinneh ).


Heb “will your name be called.”


The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.


This verb starts a series of perfect verbal forms with vav ( ו ) consecutive to express God’s intentions.


Heb “exceedingly, exceedingly.” The repetition is emphatic.


Heb “and I will make you into nations, and kings will come out from you.”


The verb קוּם ( qum , “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם ).


Or “as an eternal.”


Heb “to be to you for God and to your descendants after you.”


The verbal root is גּוּר ( gur , “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.


The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.


Heb “my covenant.” The Hebrew word בְּרִית ( bÿrit ) can refer to (1) the agreement itself between two parties (see v. 7 ), (2) the promise made by one party to another (see vv. 2-3, 7 ), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.


Heb “This is my covenant that you must keep between me and you and your descendants after you.”


Or “sign.”


Heb “the son of eight days.”


The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.


Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית ( bÿrit ) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9 .


Or “an eternal.”


The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.


Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons. sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot ). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.


Heb “he has broken my covenant.” The noun בְּרִית ( bÿrit ) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9 .


Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”


Heb “she will become nations.”


Heb “peoples.”


Heb “And he fell on his face and laughed and said in his heart.”


The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.


Heb “to the son of a hundred years.”


Heb “the daughter of ninety years.”


The wish is introduced with the Hebrew particle לוּ ( lu ), “O that.”


Or “live with your blessing.”


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 ).


Or “as an eternal.”


Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.


For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi ’,” CBQ 25 (1963): 111-17.


Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons. sn God went up from him . The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.


Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”


Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.


Heb “the son of ninety-nine years.”


Heb “circumcised in the flesh of his foreskin” (also in v. 25 ).


Heb “the son of thirteen years.”


Heb “him”; the referent (Abraham) has been specified in the translation for clarity.


Or “terebinths.”


The disjunctive clause here is circumstantial to the main clause.


The Hebrew noun translated “entrance” is an adverbial accusative of place.


Heb “he”; the referent (Abraham) has been specified in the translation for clarity.


Heb “lifted up his eyes.”


Heb “and saw, and look.” The particle הִנֵּה ( hinneh ) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.


The Hebrew preposition עַל (’ al ) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.


The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.


The form וַיִּשְׁתַּחוּ ( vayyishtakhu , “and bowed low”) is from the verb הִשְׁתַּחֲוָה ( hishtakhavah , “to worship, bow low to the ground”). It is probably from a root חָוָה ( khavah ), though some derive it from שָׁחָה ( shakhah ).


The MT has the form אֲדֹנָי (’ adonay , “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord , may have put the proper pointing with the word instead of the more common אֲדֹנִי (’ adoni , “my master”).


Heb “do not pass by from upon your servant.”


The imperative after the jussive indicates purpose here.


The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.


The Qal cohortative here probably has the nuance of polite request.


Heb “a piece of bread.” The Hebrew word לֶחֶם ( lekhem ) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6 , bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.


Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.


Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”


The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.


Heb “the young man.”


The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”


The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.


The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.


The particle הִנֵּה ( hinneh ) often accompanies a gesture of pointing or a focused gaze.


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 Lord (cf. RSV, NIV) based on vv. 1, 13 , but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1 , the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord .


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?


Heb “as/when the time lives” or “revives,” possibly referring to the springtime.


Heb “and there will be ( הִנֵּה , hinneh ) a son for Sarah.”


This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12 ).


Heb “days.”


Heb “it had ceased to be for Sarah [after] a way like women.”


Heb “saying.”


It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.


The word “too” has been added in the translation for stylistic reasons.


Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord ’s amazement: “Why on earth did Sarah laugh?”


The Hebrew construction uses both הַאַף ( ha ’ af ) and אֻמְנָם (’ umnam ): “Indeed, truly, will I have a child?”


The Hebrew verb פָּלָא ( pala ’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”


Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord ) has been specified in the translation for clarity.


Heb “And the men arose from there.”


Heb “toward the face of.”


The disjunctive parenthetical clause sets the stage for the following speech.


The Piel of שָׁלַח ( shalakh ) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.


The active participle here refers to an action that is imminent.


Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”


The infinitive absolute lends emphasis to the finite verb that follows.


Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14 .) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4 ) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18 ; Ps 72:17 ; Isa 65:16 ; Jer 4:2 . Gen 18:18 (like 12:2 ) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11 .


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 Lord .


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”).


The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord .


Heb “bring on.” The infinitive after לְמַעַן ( lÿma ’ an ) indicates result here.


Heb “spoke to.”


Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.


Heb “heavy.”


The cohortative indicates the Lord ’s resolve. sn I must go down . The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9 .


Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord , who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.


Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors ( 18:2 ). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.


Heb “went.”


An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.


Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).


Or “ruler.”


The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’ adonay ).


The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord .


The Hebrew verb שָׁחַת ( shakhat , “to destroy”) was used earlier to describe the effect of the flood.


Heb “because of five.”


Heb “he”; the referent (Abraham) has been specified in the translation for clarity.


The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”


Heb “let it not be hot to the Lord .” This is an idiom which means “may the Lord not be angry.”


After the jussive, the cohortative indicates purpose/result.


Heb “And the Lord went.”


The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”


Heb “to his place.”


The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.


Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons. 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 ).


The imperatives have the force of invitation.


These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”


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.


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.


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.


The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.


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. 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.


Heb “may my brothers not act wickedly.”


Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.


Heb “according to what is good in your eyes.”


Heb “shadow.”


Heb “approach out there” which could be rendered “Get out of the way, stand back!”


Heb “to live as a resident alien.”


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.”


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.


Heb “and they pressed against the man, against Lot, exceedingly.”


Heb “and they drew near.”


Heb “the men,” referring to the angels inside Lot’s house. The word “inside” has been supplied in the translation for clarity.


The Hebrew text adds “their hand.” These words have not been translated for stylistic reasons.


Heb “to them into the house.”


Heb “from the least to the greatest.”


Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.


Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.


Heb “Yet who [is there] to you here?”


The words “Do you have” are supplied in the translation for stylistic reasons.


Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”


Heb “the place.” The Hebrew article serves here as a demonstrative.


The Hebrew participle expresses an imminent action here.


Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.


Heb “the Lord .” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.


The Hebrew active participle expresses an imminent action.


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.


Heb “When dawn came up.”


Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.


Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).


Heb “he”; the referent (Lot) has been specified in the translation for clarity.


Heb “in the compassion of the Lord to them.”


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”).


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 .


Heb “escape.”


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.


Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.


Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’ adonay ).


The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18 a 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. 18 b suggests he is speaking to God.


Heb “in your eyes.”


Heb “you made great your kindness.”


The infinitive construct explains how God has shown Lot kindness.


Heb “lest.”


The Hebrew verb דָּבַק ( davaq ) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.


The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.


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.”


Heb “Look, this town is near to flee to there. And it is little.”


Heb “Let me escape to there.” The cohortative here expresses Lot’s request.


Heb “Is it not little?”


Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.


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 Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.


Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”


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”).


Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.


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 ).


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.


The disjunctive clause signals the beginning of the next scene and highlights God’s action.