Or “burning sulfur” (the traditional “fire and brimstone”).


Heb “from the Lord from the heavens.” The words “It was sent down” are supplied in the translation for stylistic reasons. sn The text explicitly states that the sulfur and fire that fell on Sodom and Gomorrah was sent down from the sky by the Lord . What exactly this was, and how it happened, can only be left to intelligent speculation, but see J. P. Harland, “The Destruction of the Cities of the Plain,” BA 6 (1943): 41-54.


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


Heb “and the vegetation of the ground.”


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


The Hebrew verb means “to look intently; to gaze” (see 15:5 ). sn Longingly . Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.


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


Heb “upon the face of.”


Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.


Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.” sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”


The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.


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


Heb “remembered,” but this means more than mental recollection here. Abraham’s request ( Gen 18:23-32 ) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32 ) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked. sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7 ) before destroying their world – which is what he will do again at the end of the age.


Heb “the overthrow when [he] overthrew.”


Heb “and the firstborn said.”


Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.


Heb “to enter upon us.” This is a euphemism for sexual relations.


Heb “drink wine.”


Heb “and we will lie down.” The cohortative with vav ( ו ) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.


Or “that we may preserve.” Here the cohortative with vav ( ו ) conjunctive indicates their ultimate goal.


Heb “and we will keep alive from our father descendants.” sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.


Heb “the firstborn.”


Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.


Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”


Heb “And go, lie down with him and we will keep alive from our father descendants.”


Heb “lied down with him.”


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


Heb “and he sojourned.”


Heb “came.”


Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה ( hinneh ) with a second person pronominal particle הִנֵּה ( hinneh ) with by the participle. It is a highly rhetorical expression.


Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.


The Hebrew term translated “Lord” here is אֲדֹנָי (’ adonay ).


Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.


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


Heb “and she, even she.”


Heb “with the integrity of my heart.”


Heb “with the integrity of your heart.”


Heb “and I, even I, kept you.”


Heb “therefore.”


Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.


After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result. sn He will pray for you that you may live . Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.


Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.


The imperfect is preceded by the infinitive absolute to make the warning emphatic.


Heb “And Abimelech rose early in the morning and he summoned.”


The verb קָרָא ( qara ’) followed by the preposition לְ ( lamed ) means “to summon.”


Heb “And he spoke all these things in their ears.”


Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.


Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.


Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.


Heb “And Abimelech said to.”


Heb “What did you see that you did this thing?” The question implies that Abraham had some motive for deceiving Abimelech.


Heb “Because I said.”


Heb “over the matter of.”


Heb “but also.”


The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145. i .) If so, one should translate, “when the gods made me wander.”


Heb “This is your loyal deed which you can do for me.”


Heb “took and gave.”


Heb “In the [place that is] good in your eyes live!”


Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC] , 2:74).


In the Hebrew text the clause begins with “because.”


Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis. sn The Lord had closed up every womb . This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given ( 20:6-7 ). No one in his household could have children after Sarah arrived on the scene.


Heb “because of.” The words “he took” are supplied in the translation for clarity.


Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.


Heb “spoken.”


Or “she conceived.”


Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.


Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.


The parenthetical disjunctive clause underscores how miraculous this birth was. Abraham was 100 years old. The fact that the genealogies give the ages of the fathers when their first son is born shows that this was considered a major milestone in one’s life (G. J. Wenham, Genesis [WBC], 2:80).


Heb “Laughter God has made for me.”


The words “about this” are supplied in the translation for clarification.


Heb “said.”


The perfect form of the verb is used here to describe a hypothetical situation.


Heb “made.”


Heb “saw.”


The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17 , where Potiphar accuses Joseph of mocking them. sn Mocking . Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).


Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.


Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע ( ra ’ a ’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.


Heb “Let it not be evil in your eyes.”


Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see ), when Abraham has other sons, he sends them all away as well.


The imperfect verbal form here draws attention to an action that is underway.


Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.


Heb “and Abraham rose up early in the morning and he took.”


Heb “bread,” although the term can be used for food in general.


Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”


Heb “she went and wandered.”


Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.


Heb “threw,” but the child, who was now thirteen years old, would not have been carried, let alone thrown under a bush. The exaggerated language suggests Ishmael is limp from dehydration and is being abandoned to die. See G. J. Wenham, Genesis (WBC), 2:85.


Heb “said.”


Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל ,’ al ) here expresses her resolve to avoid the stated action.


Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.


Heb “What to you?”


Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.


Heb “And his mother took for him a wife from the land of Egypt.”


Heb “And now swear to me by God here.”


Heb “my offspring and my descendants.”


The word “land” refers by metonymy to the people in the land.


The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.


Or “kindness.”


Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”


Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.


The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute ( Isa 1:18 ). Apparently the complaint was lodged before the actual oath was taken.


Heb “concerning the matter of the well of water.”


The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.


Heb “and also.”


Heb “cut a covenant.”


Heb “What are these?”


Heb “that it be for me for a witness.”


Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”


Heb “arose and returned.”


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


Heb “he called there in the name of the Lord .” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25 ). See G. J. Wenham, Genesis (WBC), 1:116, 281.


Heb “many days.”


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


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


Heb “which I will say to.”


Heb “Abraham rose up early in the morning and saddled his donkey.”


Heb “he arose and he went.”


Heb “lifted up his eyes and saw.”


Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.


The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.


The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.


This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”


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


Heb “Here I am” (cf. Gen 22:1 ).


Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.” sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.


Heb “in order to slaughter.”


Heb “Do not extend your hand toward the boy.”


Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “lifted his eyes.”


Heb “and saw, and look.” The particle הִנֵּה ( hinneh , “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.


The translation follows the reading of the MT; a number of Hebrew mss , the LXX, Syriac, and Samaritan Pentateuch read “one” ( אֶחָד , ’ ekhad ) instead of “behind him” ( אַחַר , ’ akhar ).


Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


Heb “the Lord sees” ( יְהוָה יִרְאֶה , yÿhvah yir ’ eh , traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8 ). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.


Heb “By myself I swear.”


Heb “the oracle of the Lord .” The phrase refers to a formal oracle or decree from the Lord .


The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.


Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative). sn I will greatly multiply . The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism , 35-54.


The Hebrew term זֶרַע ( zera ’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.


Or “inherit.”


Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).


In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons. sn Because you have obeyed me . Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2 ).


Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4 ). Elsewhere the Hitpael of the verb “to 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 . Earlier formulations of this promise (see Gen 12:2; 18:18 ) use the Niphal stem. (See also Gen 28:14 .)


Heb “and they arose and went together.”


Heb “and Abraham stayed in Beer Sheba. This has been translated as a relative clause for stylistic reasons.


In the Hebrew text the sentence begins with הִנֵּה ( hinneh , “look”) which draws attention to the statement.


The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac ( Gen 24:15 ).


Heb “And the years of Sarah were one hundred years and twenty years and seven years, the years of the life of Sarah.”


Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.


149-50). They would have been carried out in the presence of the corpse, probably in Sarah’s tent. So Abraham came in to mourn; then he rose up to go and bury his dead (v. 3 ).


Heb “And Abraham arose from upon the face of his dead.”


Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20 ), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15 ), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World , 152-53.


Heb “a resident alien and a settler.”


Heb “give,” which is used here as an idiom for “sell” (see v. 9 ). The idiom reflects the polite bartering that was done in the culture at the time.


Or “possession.”


Following the imperative, the cohortative with the prefixed conjunction expresses purpose.


Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.


Heb “answered Abraham saying to him.”


Heb “Hear us, my lord.”


Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “ Nasi ’ ‘ elohim ( Gen 23:6 ),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.


The phrase “to prevent you” has been added in the translation for stylistic reasons.


Heb “to the people of the land” (also in v. 12 ).


Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ ( nefesh ) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ ).


Or “hear me.”


Heb “intercede for me with.”


Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4 .


Heb “in your presence.”


Heb “silver.”


Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3 .


Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.


Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.


The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.


Heb “in the presence of the sons of my people.”


Heb “give.”


After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.


The word “worth” has been supplied in the translation for stylistic reasons.


Heb “listened to Ephron.”


Heb “and Abraham weighed out.”


Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.


Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.


Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.


Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18 ) has been placed here in the translation for stylistic reasons.


Heb “his city”; the referent (Ephron) has been specified in the translation for clarity. sn See G. M. Tucker, “The Legal Background of ,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.


Heb “possession of a grave.”


Heb “days.”


Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.


The Hebrew term זָקֵן ( zaqen ) may refer to the servant who is oldest in age or senior in authority (or both).


Following the imperative, the cohortative with the prefixed conjunction indicates purpose.


Heb “because you must not take.”


Heb “for to my country and my relatives you must go.”


Heb “and take.”


Heb “to go after me.”


In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.


Heb “guard yourself.”


The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.


Or “the land of my birth.”


Heb “and who spoke to me and who swore to me, saying.”


Or “his messenger.”


Heb “before you and you will take.”


Heb “ to go after you.”


Heb “and he swore to him concerning this matter.”


Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.


Heb “and he arose and went.”


The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity. sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.


Heb “well of water.”


Heb “at the time of evening.”


Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14 ).


Heb “act in loyal love with” or “show kindness to.”


Heb “the spring of water.”


Heb “the men.”


Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”


Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה ( hinneh , “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.


Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.


Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” ( בְּתוּלָה , bÿtulah ) is better understood in a general sense, “young woman” (see Joel 1:8 , where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.


Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.


Heb “and she hurried and lowered.”


Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.


Heb “and she hurried and emptied.”


Heb “to know.”


The Hebrew term צָלָה ( tsalah ), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56 ).


The words “and gave them to her” are not in the Hebrew text, but are implied.


Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.


Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.


Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.


Heb The words “for you” are not in the Hebrew text, but are implied.


Heb “his faithfulness and his commitment.”


Heb “As for me – in the way the Lord led me.”


Here “house” is an adverbial accusative of termination.


Heb “brothers.”


Heb “according to.”


The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.


Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.


Heb “and when he heard the words of Rebekah his sister, saying.”


Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה ( hinneh ) invites the audience to view the scene through Laban’s eyes.


Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.


The disjunctive clause is circumstantial.


Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.


Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).


Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.


Heb “and water to wash his feet and the feet of the men who were with him.”


Heb “and food was placed before him.”


Heb “my words.”


Some ancient textual witnesses have a plural verb, “and they said.” tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.


Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.


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


Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.


Heb “after her old age.”


Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.


Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”


The imperfect is used here in a modal sense to indicate desire.


Heb “after me.”


The verb is the Hitpael of הָלַךְ ( halakh ), meaning “live one’s life” (see Gen 17:1 ). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).


Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).


Heb “if you are making successful my way on which I am going.”


The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.


Heb “the spring of water.”


Heb “and it will be.”


Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם ( terem ) indicates the verb is a preterite; the infinitive that follows is the direct object.


Heb “Look, Rebekah was coming out.” As in 24:15 , the particle הִנֵּה ( hinneh , “look”) is used here for dramatic effect.


Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.


Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת ( bat ) as “daughter,” in which case the term אָח (’ akh ) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).


Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.


Heb “From the Lord the matter has gone out.”


Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.


Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.


Heb “as the Lord has spoken.”


Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”


Heb “Send me away to my master.”


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


The disjunctive clause is circumstantial, indicating a reason for the preceding request.


After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.


Heb “and we will ask her mouth.”


The imperfect verbal form here has a modal nuance, expressing desire.


Heb “and said to her.”


Heb “become thousands of ten thousands.” sn May you become the mother of thousands of ten thousands . The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16 ).


Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17 .


Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”


Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.


The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.


Heb “from the way of.”


This disjunctive clause is explanatory.


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


Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).


Heb “at the turning of the evening.”


Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.


Heb “and look.” The clause introduced by the particle הִנֵּה ( hinneh , “look”) invites the audience to view the scene through Isaac’s eyes.


Heb “lifted up her eyes.”


Heb “and she said to.”


Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.


Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “her”; the referent has been specified here in the translation for clarity.


Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.


Heb “and he took Rebekah and she became his wife and he loved her.”


Heb “after his mother.” This must refer to Sarah’s death.


Or “took.” sn Abraham had taken another wife . These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.


Heb “And Abraham added and took.”


Or “sons.”


Heb “the sons of the concubines who [belonged] to Abraham.”


Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”


Heb “and these are the days of the years of the lifetime of Abraham that he lived.” The normal genealogical formula is expanded here due to the importance of the life of Abraham.


Heb “old and full.”


Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.


See the note on the phrase “sons of Heth” in Gen 23:3 .


The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”


Or “tribal chieftains.”


Heb “And these are the days of the years of Ishmael.”


Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.


Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.


Heb “as you go.”


Heb “he fell.”


Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael ( Gen 16:12 ), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.


Heb “And Isaac was the son of forty years when he took Rebekah.”


The Hebrew verb עָתַר (’ atar ), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.


The Hebrew word used here suggests a violent struggle that was out of the ordinary.


Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.


Heb “And her days were filled to give birth.”


Heb “look!” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.


Heb “all of him.”


Heb “And they called his name Esau.” The name “Esau” ( עֵשָׂו , ’ esav ) is not etymologically related to שֵׂעָר ( se ’ ar ), but it draws on some of the sounds.


The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.


Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25 ). In either case the subject is indefinite. sn The name Jacob is a play on the Hebrew word for “heel” ( עָקֵב , ’ aqev ). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.


Heb “the son of sixty years.”


Heb “knowing.”


The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered ( תָּם , tam ), which normally has the idea of “blameless.”


Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.


The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.


The rare term לָעַט ( la ’ at ), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.


The verb has no expressed subject and so is given a passive translation.


Heb “today.”


Heb “And what is this to me, a birthright?”


Heb “Swear to me today.”


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


Heb “in addition to the first famine which was.”


Heb “say to you.”


The Hebrew verb גּוּר ( gur ) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.


After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence. sn I will be with you and I will bless you . The promise of divine presence is a promise to intervene to protect and to bless.


The Hebrew term זֶרַע ( zera ’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context. sn To you and to your descendants . The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord . And so obedience is enjoined here with the example of how well Abraham obeyed.


The Hiphil stem of the verb קוּם ( qum ) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9 ; Num 23:19 ; Deut 8:18; 9:5 ; 1 Sam 1:23 ; 1 Kgs 6:12 ; Jer 11:5 .


Heb “the oath which I swore.” sn The solemn promise I made . See Gen 15:18-20; 22:16-18 .


Heb “your descendants.”


Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18 ). Elsewhere the Hitpael of the verb “to 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 . Earlier formulations of this promise (see Gen 12:2; 18:18 ) use the Niphal stem. (See also Gen 28:14 .)


The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.


Heb “listened to my voice.”


Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.


Heb “kill me on account of.”


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


Heb “and it happened when the days were long to him there.”


Heb “look, Isaac.” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.


Or “fondling.” sn The Hebrew word מְצַחֵק ( mÿtsakheq ), from the root צָחַק ( tsakhaq , “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.


Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ ak ,” VT 14 (1964): 221-25.


Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7 ).


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


Heb “people.”


The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”


Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.


The use of the infinitive absolute before the imperfect makes the construction emphatic.


Heb “a hundredfold.”


This final clause explains why Isaac had such a bountiful harvest.


Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.


Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.


Heb “and there was to him.”


Heb “possessions of sheep.”


Heb “possessions of cattle.”


The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15 ).


Heb “and the Philistines stopped them up and filled them with dirt.”


Heb “Go away from us.”


Heb “and he camped in the valley of Gerar and he lived there.” sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the Lord , for the men of the region knew this too, but did not have the same results.


Heb “he returned and dug,” meaning “he dug again” or “he reopened.”


Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.


Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.


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


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


Heb “called names to them according to the names that his father called them.”


Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15 ).


The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.


Heb “and he called the name of the well.”


Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.


Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.


Heb “and he called its name.”


Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.


Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33 ). See G. J. Wenham, Genesis (WBC), 1:116.


Heb “and they dug there, the servants of Isaac, a well.”


The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”


Heb “and.”


Many modern translations render the Hebrew term מֵרֵעַ ( merea ’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.


The disjunctive clause is circumstantial, expressing the reason for his question.


The infinitive absolute before the verb emphasizes the clarity of their perception.


Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.


The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.


The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).


The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”


The oath formula is used: “if you do us harm” means “so that you will not do.”


Heb “touched.”


Heb “and just as we have done only good with you.”


Heb “and we sent you away.”


The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).


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


Heb “and they ate and drank.”


Heb “and they got up early and they swore an oath, a man to his brother.”


Heb “and they went from him in peace.”


Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.


Heb “the son of forty years.”


Heb “took as a wife.”


Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”


The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.


Heb “and his eyes were weak from seeing.”


Heb “greater” (in terms of age).


Heb “he”; the referent (Esau) is specified in the translation for clarity.


Heb “he”; the referent (Isaac) is specified in the translation for clarity.


The particle הִנֵּה ( hinneh , “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.


Heb “I do not know the day of my death.”


The Hebrew word is to be spelled either צַיִד ( tsayid ) following the marginal reading ( Qere ), or צֵידָה ( tsedah ) following the consonantal text ( Kethib ). Either way it is from the same root as the imperative צוּדָה ( tsudah , “hunt down”).


Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.


Heb “so that my soul may bless you.” The use of נַפְשִׁי ( nafshi , “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.


The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.


The LXX adds here “to his father,” which may have been accidentally omitted in the MT.


The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27 .


In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי ( nafshi , “my soul”), but by adding the phrase “in the presence of the Lord, ” she stresses how serious this matter is.


Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”


Heb “to that which I am commanding you.”


The form is the perfect tense with the vav ( ו ) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.


The form is the perfect with the vav ( ו ) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.


Heb “so that.” The conjunction indicates purpose or result.


Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”


Heb “upon me your curse.”


Heb “only listen to my voice.”


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


Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.


In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.


The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”


Heb “gave…into the hand of.”


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


Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.


Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7 ) accurately reflect what Isaac actually said to Esau (see v. 4 ). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.


Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”


Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.


Heb “caused to meet before me.”


Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.


Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ .


Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.


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


Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.


Heb “so that my soul may bless you.” The presence of נַפְשִׁי ( nafshi , “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.


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


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


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


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


Heb “see.”


Heb “and from the dew of the sky.”


Heb “and from the fatness.”


Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.


The Hebrew word is גְבִיר ( gevir , “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23 . The feminine form of this rare noun means “mistress” or “queen-mother.”


Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.


The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.


Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was


Heb “and Esau his brother came from his hunt.”


Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.


Or “arise” (i.e., sit up).


Heb “so that your soul may bless me.”


Heb “said.”


Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.


Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.


Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”


The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.


Heb “and he yelled [with] a great and bitter yell to excess.”


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


Or “took”; “received.”


Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.


Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.


Heb “and Esau lifted his voice and wept.”


Heb “look.”


Heb “from the fatness.”


Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם ( satam ) describes persistent hatred.


Heb “because of the blessing which his father blessed him.”


Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.


Heb “days.”


The cohortative here expresses Esau’s determined resolve to kill Jacob.


Heb “and the words of Esau her older son were told to Rebekah.”


Heb “she sent and called for.”


Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.


Heb “listen to my voice.”


Heb “arise, flee.”


Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.


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


Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.


If Jacob stayed, he would be killed and Esau would be forced to run away.


Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23 ).


Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3 ), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15 ), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World , 152-53.


Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”


Heb “you must not take a wife from the daughters of Canaan.”


Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.


Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1 .


Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.


The perfect verbal form with vav ( ו ) consecutive here indicates consequence. The collocation הָיָה + preposition לְ ( hayah + lÿ ) means “become.”


Heb “an assembly of peoples.”


Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.


The words “the land” have been supplied in the translation for clarity.


Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.


Heb “to take for himself from there a wife.”


The infinitive construct with the preposition and the suffix form a temporal clause.


Heb “saw.”


Heb “the daughters of Canaan.”


Heb “evil in the eyes of.”


Heb “took for a wife.”


Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.


Heb “and he spent the night there because the sun had gone down.”


Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18 ).


Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21 ) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22 ). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament , 231-37.


Heb “lay down.”


Heb “and dreamed.”


Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה ( hinneh ). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” ( Narrative Art in Genesis [SSN], 51-52).


The Hebrew noun סֻלָּם ( sullam , “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22 ,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.


Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.


The Hebrew term אֶרֶץ (’ erets ) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.


This is the same Hebrew word translated “ground” in the preceding verse.


The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.


Theoretically the Niphal stem 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 Jacob were going to be a channel or source of blessing. But in other 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/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 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11 .


Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).


Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.


Heb “said.”


Heb “and he got up early…and he took.”


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


See the note on this phrase in v. 11 .


Heb “standing stone.” sn Sacred stone . Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13 . Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.


The name Bethel means “house of God” in Hebrew (see v. 17 ). map For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “bread,” although the term can be used for food in general.


Heb “and I return in peace to the house of my father.”


The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.


The infinitive absolute is used before the finite verb for emphasis.


Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.


Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.


Heb “the land of the sons of the east.”


Heb “and he saw, and look.” As in Gen 28:12-15 , the narrator uses the particle הִנֵּה ( hinneh , “look”) here and in the next clause to draw the reader into the story.


Heb “and look, there.”


The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.


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


Heb “son.”


Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.


Heb “and he said to them, ‘Is there peace to him?’”


Heb “peace.”


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


Heb “the day is great.”


Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.


The perfect verbal forms with the vav ( ו ) consecutive carry on the sequence begun by the initial imperfect form.


Heb “was a shepherdess.”


Heb “Laban, the brother of his mother” (twice in this verse).


Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


Heb “drew near, approached.”


Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban ( Genesis [WBC], 2:231).


Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.


Heb “declared.”


Heb “that he [was] the brother of her father.”


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


Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14 ) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12 ).


Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites ( Judg 9:2 ; his mother was a Shechemite); David and the Israelites ( 2 Sam 5:1 ); David and the elders of Judah ( 2 Sam 19:12 ,); and David and his nephew Amasa ( 2 Sam 19:13 , see 2 Sam 17:2 ; 1 Chr 2:16-17 ).


Heb “a month of days.”


The verb is the perfect with the vav ( ו ) consecutive; the nuance in the question is deliberative.


Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.


Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.


Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16 . It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.


Heb “and Rachel was beautiful of form and beautiful of appearance.”


Heb “Jacob loved.”


Heb “Better my giving her to you than my giving her to another man.”


Heb “in exchange for Rachel.”


Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.


Heb “and Jacob said.”


Heb “my days are fulfilled.”


Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).


Heb “men.”


Heb “and it happened in the evening that he took Leah his daughter and brought her.” sn His daughter Leah . Laban’s deception of Jacob by giving him the older daughter instead of the younger was God’s way of disciplining the deceiver who tricked his older brother. D. Kidner says this account is “the very embodiment of anti-climax, and this moment a miniature of man’s disillusion, experienced from Eden onwards” ( Genesis [TOTC] , 160). G. von Rad notes, “That Laban secretly gave the unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless treachery…It was certainly a move by which he won for himself far and wide the coarsest laughter” ( Genesis [OTL], 291).


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


Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.


Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה ( hinneh , “look”), the narrator invites the reader to view the scene through Jacob’s eyes.


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


Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”


Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.


Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity. sn Bridal week . An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12 ).


Heb “this other one.”


Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.” sn In exchange for seven more years of work . See C. H. Gordon, “The Story of Jacob and Laban in the Light of the Nuzi Tablets,” BASOR 66 (1937): 25-27; and J. Van Seters, “Jacob’s Marriages and Ancient Near Eastern Customs: A Reassessment,” HTR 62 (1969): 377-95.


Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.


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


Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.


Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.


Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”


Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.


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


Heb “hated.” The rhetorical device of overstatement is used (note v. 30 , which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.


Heb “he opened up her womb.”


Or “Leah conceived” (also in vv. 33, 34, 35 ).


Heb “looked on my affliction.” sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.


Heb “hated.” See the note on the word “unloved” in v. 31 .


Heb “will be joined to me.”


Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.


Heb “sons.”


Heb “and the anger of Jacob was hot.”


Heb “who has withheld from you the fruit of the womb.”


Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.


After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.


The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.


Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.


Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2 , as well as Ruth 4:11 and BDB 125 s.v. בָנָה ).


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


Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.


Or “Bilhah conceived” (also in v. 7 ).


Heb “and she bore for Jacob a son.”


Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.


Or “therefore.”


Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”


Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.


Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”


Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”


The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ ( bet ) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”


Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”


The Hebrew statement apparently means “with my happiness.”


Heb “daughters.”


Heb “during the days.”


Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.


Heb “therefore.”


Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.


Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.


Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18 ) seems to be related to this expression.


This is the same Hebrew verb ( שָׁכַב , shakhav ) translated “sleep with” in v. 15 . In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.


Heb “listened to.”


Or “she conceived” (also in v. 19 ).


Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.


Heb “God has given my reward.”


The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9 ). sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.


Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.


Heb “remembered.”


Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons


Or “conceived.”


Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.


The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.


The imperatival form here expresses a request. sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.


Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.


Heb “to my place and to my land.”


Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives ( Gen 29:21, 28 ). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.


Heb “for you, you know my service [with] which I have served you.”


The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.


Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38 f.,” JAOS 88 (1968): 34, n. 19.


Heb “set your wage for me so I may give [it].”


Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.


Heb “and how your cattle were with me.”


Or “for.”


Heb “before me.”


Heb “and it has broken out with respect to abundance.”


Heb “at my foot.”


Heb “How long [until] I do, also I, for my house?”


Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.


The negated imperfect verbal form has an obligatory nuance.


The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “If you do for me this thing.”


Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”


Heb “pass through.”


Or “every black lamb”; Heb “and every dark sheep among the lambs.”


Heb “and the spotted and speckled among the goats.”


Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.


Heb “will answer on my behalf.”


Heb “on the following day,” or “tomorrow.”


Heb “when you come concerning my wage before you.” sn Only the wage we agreed on . Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.


Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”


Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ ( lu ) here, see HALOT 521 s.v. לוּ .


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


Heb “and he gave [them] into the hand.”


Heb “and he put a journey of three days between himself and Jacob.” sn Three days’ traveling distance from Jacob . E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” ( Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.


The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.


The Hebrew verb used here can mean “to be in heat” (see v. 38 ) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.


Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.


Heb “and he set the faces of.”


Heb “and at every breeding-heat of the flock.”


Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.


Heb “were for Laban.”


Heb “the man”; Jacob’s name has been supplied in the translation for clarity.


Heb “and there were to him.”


Heb “and he heard the words of the sons of Laban, saying.”


Heb “and from that which belonged to our father he has gained all this wealth.”


Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata .


Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.


Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.


Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.


Heb “to his flock.”


Heb “I see the face of your father, that he is not toward me as formerly.”


Heb “with all my strength.”


This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25 ).


In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.


Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.


The sentence begins with the temporal indicator, “and it happened at the time of.”


Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”


Heb “going up on,” that is, mounting for intercourse.


Heb “lift up (now) your eyes and see.”


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


Heb “arise, leave!” The first imperative draws attention to the need for immediate action. sn Leave this land immediately . The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.


The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”


Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis. sn He sold us and…wasted our money . The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.


Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.


Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”


Heb “drove,” but this is subject to misunderstanding in contemporary English.


Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”


This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.


Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים ( tÿrafim ) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.


Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.


Heb “fleeing,” which reflects Jacob’s viewpoint.


Heb “and he fled.”


Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.


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


Heb “he set his face.”


Heb “and it was told to Laban on the third day that Jacob had fled.”


Heb “his brothers.”


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


Heb “and he pursued after him a journey of seven days.”


Heb “drew close to.”


Heb “said to him.”


Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.


Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29 , is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30 ). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.


Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.


Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20 ).


Heb “and you have led away my daughters like captives of a sword.”


Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”


Heb “and steal me.”


Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”


Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.


Heb “there is to my hand.”


Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24 , is uncertain. See the note on the same phrase in v. 24 .


Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.


The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.


The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.


Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27 ). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27 . Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.


Heb “for I said.”


Heb “lest you steal your daughters from with me.”


Heb “With whomever you find your gods, he will not live.”


Heb “brothers.”


Heb “recognize for yourself what is with me and take for yourself.”


The disjunctive clause (introduced here by a vav [ ו ] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.


No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.


Heb “and he went out from the tent of Leah and went into the tent of Rachel.”


The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”


The disjunctive clause (introduced by a vav [ ו ] conjunction) provides another parenthetical statement necessary to the storyline.


The word “them” has been supplied in the translation for clarification.


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


Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.


Heb “I am unable to rise.”


Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.


The word “thoroughly” is not in the Hebrew text, but is implied.


Heb “it was hot to Jacob.” This idiom refers to anger.


Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.


Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies ( 1 Sam 17:53 ).


Heb “what did you find from all the goods of your house?”


Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.


Heb “that they may decide between us two.”


The imperfect verbal form indicates that this was a customary or typical action.


Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.


Or “by drought.”


Heb “frost, ice,” though when contrasted with the חֹרֶב ( khorev , “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.


Heb “and my sleep fled from my eyes.”


Heb “this to me.”


Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”


Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq ( Gen. 31:42,53 ) and the Oath by the Thigh,” VT 35 (1985): 192-200.


Heb “My oppression and the work of my hands God saw.”


Heb “answered and said.”


Heb “daughters.”


Heb “children.”


Heb “but to my daughters what can I do to these today?”


Heb “cut a covenant.”


The verb הָיָה ( hayah ) followed by the preposition לְ ( lÿ ) means “become.”


Heb “and it will become a witness between me and you.”


Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.


Heb “a witness between me and you.”


Heb “and Mizpah.”


Heb “between me and you.”


Heb “for we will be hidden, each man from his neighbor.”


Heb “see.”


Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”


The God of Abraham and the god of Nahor . The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19 ). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.


Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42 .


The construction is a cognate accusative with the verb, expressing a specific sacrifice.


Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.


Heb “and Laban got up early in the morning and he kissed.”


Heb “his sons.”


Heb “to his place.”


Heb “and Jacob said when he saw them.”


Heb “before him.”


Heb “field.”


Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.


The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.


Heb “If Esau comes to one camp and attacks it.”


Heb “and he said, ‘If Esau comes to one camp and attacks it.” The Hebrew verb אָמַר (’ amar ) here represents Jacob’s thought or reasoning, and is therefore translated “he thought.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.


Heb “the surviving camp will be for escape.” The word “escape” is a feminine noun. The term most often refers to refugees from war.


Heb “said.”


Heb “the one who said.”


Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.


Heb “the loving deeds and faithfulness” (see 24:27, 49 ).


Heb “you have done with.”


Heb “for with my staff.” The Hebrew word מַקֵל ( maqel ), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.


Heb “this Jordan.”


The imperative has the force of a prayer here, not a command.


The “hand” here is a metonymy for “power.”


Heb “from the hand of my brother, from the hand of Esau.”


Heb “for I am afraid of him, lest he come.”


Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons. sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.