Genesis 21-23
New English Translation
The Birth of Isaac
21 The Lord visited[a] Sarah just as he had said he would and did[b] for Sarah what he had promised.[c] 2 So Sarah became pregnant[d] and bore Abraham a son in his old age at the appointed time that God had told him. 3 Abraham named his son—whom Sarah bore to him—Isaac.[e] 4 When his son Isaac was eight days old,[f] Abraham circumcised him just as God had commanded him to do.[g] 5 (Now Abraham was 100 years old when his son Isaac was born to him.)[h]
6 Sarah said, “God has made me laugh.[i] Everyone who hears about this[j] will laugh[k] with me.” 7 She went on to say,[l] “Who would[m] have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”
8 The child grew and was weaned. Abraham prepared[n] a great feast on the day that Isaac was weaned.[o] 9 But Sarah noticed[p] the son of Hagar the Egyptian—the son whom Hagar had borne to Abraham—mocking.[q] 10 So she said to Abraham, “Banish[r] that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”
11 Sarah’s demand displeased Abraham greatly because Ishmael was his son.[s] 12 But God said to Abraham, “Do not be upset[t] about the boy or your slave wife. Do[u] all that Sarah is telling[v] you because through Isaac your descendants will be counted.[w] 13 But I will also make the son of the slave wife into a great nation,[x] for he is your descendant too.”
14 Early in the morning Abraham took[y] some food[z] and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child,[aa] and sent her away. So she went wandering[ab] aimlessly through the wilderness[ac] of Beer Sheba. 15 When the water in the skin was gone, she shoved[ad] the child under one of the shrubs. 16 Then she went and sat down by herself across from him at quite a distance, about a bowshot,[ae] away; for she thought,[af] “I refuse to watch the child die.”[ag] So she sat across from him and wept uncontrollably.[ah]
17 But God heard the boy’s voice.[ai] The angel of God called to Hagar from heaven and asked her, “What is the matter,[aj] Hagar? Don’t be afraid, for God has heard[ak] the boy’s voice right where he is crying. 18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.” 19 Then God enabled Hagar to see a well of water.[al] She went over and filled the skin with water, and then gave the boy a drink.
20 God was with the boy as he grew. He lived in the wilderness and became an archer. 21 He lived in the wilderness of Paran.[am] His mother found a wife for him from the land of Egypt.[an]
22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you[ao] in all that you do. 23 Now swear to me right here in God’s name[ap] that you will not deceive me, my children, or my descendants.[aq] Show me, and the land[ar] where you are staying,[as] the same loyalty[at] that I have shown you.”[au]
24 Abraham said, “I swear to do this.”[av] 25 But Abraham lodged a complaint against[aw] Abimelech concerning a well[ax] that Abimelech’s servants had seized.[ay] 26 “I do not know who has done this thing,” Abimelech replied. “Moreover,[az] you did not tell me. I did not hear about it until today.”
27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty.[ba] 28 Then Abraham set seven ewe lambs apart from the flock by themselves. 29 Abimelech asked Abraham, “What is the meaning[bb] of these seven ewe lambs that you have set apart?” 30 He replied, “You must take these seven ewe lambs from my hand as legal proof[bc] that I dug this well.”[bd] 31 That is why he named that place[be] Beer Sheba,[bf] because the two of them swore an oath[bg] there.
32 So they made a treaty[bh] at Beer Sheba; then Abimelech and Phicol, the commander of his army, returned[bi] to the land of the Philistines.[bj] 33 Abraham[bk] planted a tamarisk tree[bl] in Beer Sheba. There he worshiped the Lord,[bm] the eternal God. 34 So Abraham stayed in the land of the Philistines for quite some time.[bn]
The Sacrifice of Isaac
22 Some time after these things God tested[bo] Abraham. He said to him, “Abraham!” “Here I am!” Abraham[bp] replied. 2 God[bq] said, “Take your son—your only son, whom you love, Isaac[br]—and go to the land of Moriah![bs] Offer him up there as a burnt offering[bt] on one of the mountains which I will indicate to[bu] you.”
3 Early in the morning Abraham got up and saddled his donkey.[bv] He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out[bw] for the place God had spoken to him about.
4 On the third day Abraham caught sight of[bx] the place in the distance. 5 So he[by] said to his servants, “You two stay[bz] here with the donkey while[ca] the boy and I go up there. We will worship[cb] and then return to you.”[cc]
6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand,[cd] and the two of them walked on together. 7 Isaac said to his father Abraham,[ce] “My father?” “What is it,[cf] my son?” he replied. “Here is the fire and the wood,” Isaac said,[cg] “but where is the lamb for the burnt offering?” 8 “God will provide[ch] for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.
9 When they came to the place God had told him about, Abraham built the altar there[ci] and arranged the wood on it. Next he tied up[cj] his son Isaac and placed him on the altar on top of the wood. 10 Then Abraham reached out his hand, took the knife, and prepared to slaughter[ck] his son. 11 But the angel of the Lord[cl] called to him from heaven, “Abraham! Abraham!” “Here I am!” he answered. 12 “Do not harm the boy!”[cm] the angel said.[cn] “Do not do anything to him, for now I know[co] that you fear[cp] God because you did not withhold your son, your only son, from me.”
13 Abraham looked up[cq] and saw[cr] behind him[cs] a ram caught in the bushes by its horns. So he[ct] went over and got the ram and offered it up as a burnt offering instead of his son. 14 And Abraham called the name of that place “The Lord provides.”[cu] It is said to this day,[cv] “In the mountain of the Lord provision will be made.”[cw]
15 The angel of the Lord called to Abraham a second time from heaven 16 and said, “I solemnly swear by my own name,[cx] decrees the Lord,[cy] that because you have done this and have not withheld your son, your only son, 17 I will indeed bless you,[cz] and I will greatly multiply[da] your descendants[db] so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession of[dc] the strongholds[dd] of their enemies. 18 Because you have obeyed me,[de] all the nations of the earth will pronounce blessings on one another[df] using the name of your descendants.”
19 Then Abraham returned to his servants, and they set out together[dg] for Beer Sheba where Abraham stayed.[dh]
20 After these things Abraham was told, “Milcah[di] also has borne children to your brother Nahor— 21 Uz the firstborn, his brother Buz, Kemuel (the father of Aram),[dj] 22 Kesed, Hazo, Pildash, Jidlaph, and Bethuel.” 23 (Now[dk] Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor. 24 His concubine, whose name was Reumah, also bore him children—Tebah, Gaham, Tahash, and Maacah.
The Death of Sarah
23 Sarah lived 127 years.[dl] 2 Then she[dm] died in Kiriath Arba (that is, Hebron) in the land of Canaan. Abraham went to mourn for Sarah and to weep for her.[dn]
3 Then Abraham got up from mourning his dead wife[do] and said to the sons of Heth,[dp] 4 “I am a foreign resident, a temporary settler,[dq] among you. Grant[dr] me ownership[ds] of a burial site among you so that I may[dt] bury my dead.”[du]
5 The sons of Heth answered Abraham,[dv] 6 “Listen, sir,[dw] you are a mighty prince[dx] among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you[dy] from burying your dead.”
7 Abraham got up and bowed down to the local people,[dz] the sons of Heth. 8 Then he said to them, “If you agree[ea] that I may bury my dead,[eb] then hear me out.[ec] Ask[ed] Ephron the son of Zohar 9 if he will sell[ee] me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly[ef] for the full price,[eg] so that I may own it as a burial site.”
10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hittite[eh] replied to Abraham in the hearing[ei] of the sons of Heth—before all who entered the gate[ej] of his city— 11 “No, my lord! Hear me out. I sell[ek] you both the field and the cave that is in it.[el] In the presence of my people[em] I sell it to you. Bury your dead.”
12 Abraham bowed before the local people 13 and said to Ephron in their hearing, “Hear me, if you will. I pay[en] to you the price[eo] of the field. Take it from me so that I may[ep] bury my dead there.”
14 Ephron answered Abraham, saying to him, 15 “Hear me, my lord. The land is worth[eq] 400 pieces of silver,[er] but what is that between me and you? So bury your dead.”
16 So Abraham agreed to Ephron’s price[es] and weighed out[et] for him[eu] the price[ev] that Ephron had quoted[ew] in the hearing of the sons of Heth—400 pieces of silver, according to the standard measurement at the time.[ex]
17 So Abraham secured[ey] Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border, 18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city.[ez]
19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan. 20 So Abraham secured the field and the cave that was in it as a burial site[fa] from the sons of Heth.
Footnotes
- Genesis 21:1 sn The Hebrew verb translated “visit” (פָּקַד, paqad) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).
- Genesis 21:1 tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.
- Genesis 21:1 tn Heb “spoken.”
- Genesis 21:2 tn Or “she conceived.”
- Genesis 21:3 tn 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.
- Genesis 21:4 tn Heb “Isaac his son, the son of eight days.”
- Genesis 21:4 sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).
- Genesis 21:5 tn 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).
- Genesis 21:6 tn Heb “Laughter God has made for me.”
- Genesis 21:6 tn The words “about this” are supplied in the translation for clarification.
- Genesis 21:6 sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, tsekhoq) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).
- Genesis 21:7 tn Heb “said.”
- Genesis 21:7 tn The perfect form of the verb is used here to describe a hypothetical situation.
- Genesis 21:8 tn Heb “made.”
- Genesis 21:8 sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.
- Genesis 21:9 tn Heb “saw.”
- Genesis 21:9 tn 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).
- Genesis 21:10 tn 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.
- Genesis 21:11 tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (raʿaʿ) 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.
- Genesis 21:12 tn Heb “Let it not be evil in your eyes.”
- Genesis 21:12 tn 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 Gen 25), when Abraham has other sons, he sends them all away as well.
- Genesis 21:12 tn The imperfect verbal form here draws attention to an action that is underway.
- Genesis 21:12 tn 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.
- Genesis 21:13 tc The translation follows the Smr, LXX, Syriac, and Vulgate here in adding “great” (cf. 21:18); MT reads simply “a nation.”
- Genesis 21:14 tn Heb “and Abraham rose up early in the morning and he took.”
- Genesis 21:14 tn Heb “bread,” although the term can be used for food in general.
- Genesis 21:14 tn 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.”
- Genesis 21:14 tn Heb “she went and wandered.”
- Genesis 21:14 tn 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.
- Genesis 21:15 tn 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.
- Genesis 21:16 sn A bowshot would be a distance of about 100 yards (90 meters).
- Genesis 21:16 tn Heb “said.”
- Genesis 21:16 tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל, ʾal) here expresses her resolve to avoid the stated action.
- Genesis 21:16 tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.
- Genesis 21:17 sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.
- Genesis 21:17 tn Heb “What to you?”
- Genesis 21:17 sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.
- Genesis 21:19 tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.
- Genesis 21:21 sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.
- Genesis 21:21 tn Heb “And his mother took for him a wife from the land of Egypt.”
- Genesis 21:22 sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.
- Genesis 21:23 tn Heb “And now swear to me by God here.”
- Genesis 21:23 tn Heb “my offspring and my descendants.”
- Genesis 21:23 tn The word “land” refers by metonymy to the people in the land.
- Genesis 21:23 tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.
- Genesis 21:23 tn Or “kindness.”
- Genesis 21:23 tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”
- Genesis 21:24 tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.
- Genesis 21:25 tn 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.
- Genesis 21:25 tn Heb “concerning the matter of the well of water.”
- Genesis 21:25 tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.
- Genesis 21:26 tn Heb “and also.”
- Genesis 21:27 tn Heb “cut a covenant.”
- Genesis 21:29 tn Heb “What are these?”
- Genesis 21:30 tn Heb “that it be for me for a witness.”
- Genesis 21:30 sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.
- Genesis 21:31 tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”
- Genesis 21:31 sn The name Beer Sheba (בְּאֵר שָׁבַע, beʾer shavaʿ) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.
- Genesis 21:31 sn The verb forms a wordplay with the name Beer Sheba.
- Genesis 21:32 tn Heb “cut a covenant.”
- Genesis 21:32 tn Heb “arose and returned.”
- Genesis 21:32 sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.
- Genesis 21:33 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
- Genesis 21:33 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
- Genesis 21:33 tn 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.
- Genesis 21:34 tn Heb “many days.”
- Genesis 22:1 sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.
- Genesis 22:1 tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
- Genesis 22:2 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
- Genesis 22:2 sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.
- Genesis 22:2 sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.
- Genesis 22:2 sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.
- Genesis 22:2 tn Heb “which I will say to.”
- Genesis 22:3 tn Heb “Abraham rose up early in the morning and saddled his donkey.”
- Genesis 22:3 tn Heb “he arose and he went.”
- Genesis 22:4 tn Heb “lifted up his eyes and saw.”
- Genesis 22:5 tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
- Genesis 22:5 tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.
- Genesis 22:5 tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.
- Genesis 22:5 tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”
- Genesis 22:5 sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.
- Genesis 22:6 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
- Genesis 22:7 tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.
- Genesis 22:7 tn Heb “Here I am” (cf. Gen 22:1).
- Genesis 22:7 tn 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.
- Genesis 22:8 tn 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.
- Genesis 22:9 sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?
- Genesis 22:9 sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.
- Genesis 22:10 tn Heb “in order to slaughter.”
- Genesis 22:11 sn Heb “the messenger of the Lord” (also in v. 15). Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, see the note on the phrase “the angel of the Lord” in Gen 16:7.
- Genesis 22:12 tn Heb “Do not extend your hand toward the boy.”
- Genesis 22:12 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
- Genesis 22:12 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
- Genesis 22:12 sn In this context fear refers by metonymy to obedience that grows from faith.
- Genesis 22:13 tn Heb “lifted his eyes.”
- Genesis 22:13 tn 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.
- Genesis 22:13 tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Smr read “one” (אֶחָד, ʾekhad) instead of “behind him” (אַחַר, ʾakhar).
- Genesis 22:13 tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
- Genesis 22:14 tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yehvah yirʾeh, 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.
- Genesis 22:14 sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.
- Genesis 22:14 sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.
- Genesis 22:16 tn Heb “By myself I swear.”
- Genesis 22:16 tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.
- Genesis 22:17 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
- Genesis 22:17 tn 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.
- Genesis 22:17 tn The Hebrew term זֶרַע (zeraʿ) 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.
- Genesis 22:17 tn Or “inherit.”
- Genesis 22:17 tn 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”).
- Genesis 22:18 tn 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).
- Genesis 22:18 tn The denominative verb בָּרַךְ (barakh) is active in the Piel and passive in the Pual. Here it is in the Hitpael which is typically middle or reflexive. Traditionally it is rendered as passive (“will be blessed”) here. Some reference grammars consider the Hitpael to be passive on rare occasions but their examples can be disputed. The LXX translates with a passive spelling, but this does not mean the Hebrew is passive. For example, the LXX uses a passive spelling for the Hitpael in Gen 3:8 where the Hebrew says “they hid themselves from the Lord.” The English understanding of the Greek’s passive spelling does not mean that the Hebrew is passive, i.e., “they were hidden;” it merely reflects translation issues going from Hebrew to Greek (or from Semitic to Indo-European) and may reveal the broader range of meanings that the Greek spelling can convey. The Hitpael is better understood here as middle or reflexive/reciprocal, as in its other instances (Gen 26:4; Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2). One option would be to treat it like the middle voice Niphal cases in Gen 12:3; 18:18 and 28:14, “they may find blessing through your descendants.” This extends to the nation the Lord’s promise to Abraham to bless those who bless him. But one may expect the continued use of the Niphal for that and a distinct middle voice meaning of the Hitpael here. The Hitpael can mean to pronounce blessings on each other, as in Isa 65:16 where the expression of blessing each other through (or in the name of) the true God is parallel to taking oaths in the Lord’s name (as opposed to holding oneself accountable to other gods). For other examples of blessing formulae using an individual as an example of blessing, see Gen 48:20 and Ruth 4:11. To pronounce blessings referring to the divinely blessed Israel who possesses its enemies’ gates (v. 17) also acknowledges Israel’s God. So the surface statement “they will bless themselves” (an option acknowledged in the note in the NASB) in the name of, or in light of, Abraham’s blessed descendants implies more than the speech act itself. It implies at least acknowledgment of Israel’s God and allows room for being allegiant to or joining with Israel’s God. This thought is consistent with being made great and successful internationally in v. 17 and is not opposed to the iterations with the Niphal of being able to receive blessing by blessing Israel.
- Genesis 22:19 tn Heb “and they arose and went together.”
- Genesis 22:19 tn Heb “and Abraham stayed in Beer Sheba.” This has been translated as a relative clause for stylistic reasons.
- Genesis 22:20 tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.
- Genesis 22:21 sn This parenthetical note about Kemuel’s descendant is probably a later insertion by the author/compiler of Genesis and not part of the original announcement.
- Genesis 22:23 tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).
- Genesis 23:1 tn Heb “And the life of Sarah was one hundred years and twenty years and seven years, the years of the life of Sarah.”
- Genesis 23:2 tn Heb “Sarah.” The proper name has been replaced in the translation by the pronoun (“she”) for stylistic reasons.
- Genesis 23:2 sn Mourn…weep. The description here is of standard mourning rites (see K. A. Kitchen, NBD3 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).
- Genesis 23:3 tn Heb “And Abraham arose from upon the face of his dead.”
- Genesis 23:3 tn Heb “sons of Heth,” the gentilic of which is הִתִּי (hitti) “Hittites.” Some translations use “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20). But these people were not the classical Hittites of Anatolia (in Asia Minor, modern Turkey). These sons of Heth are apparently a Canaanite group (see Gen 10:15). See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World 152-53. But cf. also V. Hamilton, Genesis 18-50 (NICOT), 126-128.
- Genesis 23:4 tn Heb “a resident foreigner (גֵּר; ger) and an immigrant (תּוֹשָׁב; toshav).” The term גֵּר (ger) refers to a foreign resident, but with different social implications in different settings. The Patriarchs were foreign, temporary residents in parts of Canaan, who abided by the claims of local authorities (see Gen 20, 23, 26). The noun toshav (תּוֹשָׁב) is less common. Under Mosaic Law it refers to someone of lesser standing than a resident foreigner (גֵּר; ger) since the ger had given full covenantal allegiance to the Lord. While not referring to a citizen, the precise nuance of toshav as an immigrant, resident, or (temporary) settler, is not clear. But in this case it may be a case of hendiadys, where the two terms together mean “an alien resident.”
- Genesis 23:4 tn 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.
- Genesis 23:4 tn Or “possession.”
- Genesis 23:4 tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.
- Genesis 23:4 tn 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.
- Genesis 23:5 tn Heb “answered Abraham saying to him.”
- Genesis 23:6 tn Heb “Hear us, my lord.”
- Genesis 23:6 tn 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, “Nasiʾ ʾelohim (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.
- Genesis 23:6 tn The phrase “to prevent you” has been added in the translation for stylistic reasons.
- Genesis 23:7 tn Heb “to the people of the land” (also in v. 12).
- Genesis 23:8 tn 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).
- Genesis 23:8 tn 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.
- Genesis 23:8 tn Or “hear me.”
- Genesis 23:8 tn Heb “intercede for me with.”
- Genesis 23:9 tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.
- Genesis 23:9 tn Heb “in your presence.”
- Genesis 23:9 tn Heb “full silver.”
- Genesis 23:10 tn The Hebrew term is “Hittite,” but see the note on the name “Heth” in v. 3.
- Genesis 23:10 tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.
- Genesis 23:10 sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.
- Genesis 23:11 tn 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.
- Genesis 23:11 tn 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.
- Genesis 23:11 tn Heb “in the presence of the sons of my people.”
- Genesis 23:13 tn Heb “give.”
- Genesis 23:13 tn Heb “silver.”
- Genesis 23:13 tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.
- Genesis 23:15 tn The word “worth” has been supplied in the translation for stylistic reasons.
- Genesis 23:15 sn 400 pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).
- Genesis 23:16 tn Heb “listened to Ephron.”
- Genesis 23:16 tn Heb “and Abraham weighed out.”
- Genesis 23:16 tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
- Genesis 23:16 tn Heb “silver.”
- Genesis 23:16 tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.
- Genesis 23:16 tn 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.
- Genesis 23:17 tn 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.
- Genesis 23:18 tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.sn See G. M. Tucker, “The Legal Background of Genesis 23, ” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.
- Genesis 23:20 tn Heb “possession of a grave.”
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