Genesis 1
The Beginning
1In the beginninga God createdb the heavensc and the earth.d 2Now the earth was formlesse and empty,f darkness was over the surface of the deep,g and the Spirit of Godh was hoveringi over the waters. Article: The Biblical Account of Creation Article: Creation in the Bible and the Ancient Near East
3And God said,j “Let there be light,” and there was light.k 4God saw that the light was good,l and he separated the light from the darkness.m 5God calledn the light “day,” and the darkness he called “night.”o And there was evening, and there was morningp—the first day.
6And God said,q “Let there be a vaultr between the waterss to separate water from water.” 7So God made the vault and separated the water under the vault from the water above it.t And it was so.u 8God calledv the vault “sky.”w And there was evening, and there was morningx—the second day.
9And God said, “Let the water under the sky be gathered to one place,y and let dry groundz appear.” And it was so.a 10God calledb the dry ground “land,” and the gathered watersc he called “seas.”d And God saw that it was good.e
11Then God said, “Let the land produce vegetation:f seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.g” And it was so.h 12The land produced vegetation: plants bearing seed according to their kindsi and trees bearing fruit with seed in it according to their kinds. And God saw that it was good.j 13And there was evening, and there was morningk—the third day.
14And God said, “Let there be lightsl in the vault of the sky to separate the day from the night,m and let them serve as signsn to mark sacred times,o and days and years,p 15and let them be lights in the vault of the sky to give light on the earth.” And it was so.q 16God made two great lights—the greater lightr to governs the day and the lesser light to governt the night.u He also made the stars.v 17God set them in the vault of the sky to give light on the earth, 18to govern the day and the night,w and to separate light from darkness. And God saw that it was good.x 19And there was evening, and there was morningy—the fourth day.
20And God said, “Let the water teem with living creatures,z and let birds fly above the earth across the vault of the sky.”a 21So God createdb the great creatures of the seac and every living thing with which the water teems and that moves about in it,d according to their kinds, and every winged bird according to its kind.e And God saw that it was good.f 22God blessed them and said, “Be fruitful and increase in number and fill the water in the seas, and let the birds increase on the earth.”g 23And there was evening, and there was morningh—the fifth day.
24And God said, “Let the land produce living creaturesi according to their kinds:j the livestock, the creatures that move along the ground, and the wild animals, each according to its kind.” And it was so.k 25God made the wild animalsl according to their kinds, the livestock according to their kinds, and all the creatures that move along the ground according to their kinds.m And God saw that it was good.n
26Then God said, “Let uso make mankindp in our image,q in our likeness,r so that they may rules over the fish in the sea and the birds in the sky,t over the livestock and all the wild animals, and over all the creatures that move along the ground.”
27So God createdu mankindv in his own image,w
in the image of Godx he created them;
male and femaley he created them.z
28God blessed them and said to them,a “Be fruitful and increase in number;b fill the earthc and subdue it. Rule overd the fish in the sea and the birds in the sky and over every living creature that moves on the ground.e”
29Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food.f 30And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground—everything that has the breath of lifeg in it—I give every green plant for food.h” And it was so.
31God saw all that he had made,i and it was very good.j And there was evening, and there was morningk—the sixth day.
Genesis 2
1Thus the heavens and the earth were completed in all their vast array.a
2By the seventh dayb God had finished the work he had been doing; so on the seventh day he rested from all his work.c 3Then God blessed the seventh day and made it holy,d because on it he restede from all the work of creatingf that he had done.
Adam and Eve
4This is the accountg of the heavens and the earth when they were created,h when the LORD God made the earth and the heavens.
5Now no shrub had yet appeared on the earth and no plant had yet sprung up,i for the LORD God had not sent rain on the earthj and there was no one to work the ground, 6but streams came up from the earth and watered the whole surface of the ground. 7Then the LORD God formedk a man,l from the dustm of the groundn and breathed into his nostrils the breatho of life,p and the man became a living being.q
8Now the LORD God had planted a garden in the east, in Eden;r and there he put the man he had formed. 9The LORD God made all kinds of trees grow out of the ground—treess that were pleasing to the eye and good for food. In the middle of the garden were the tree of lifet and the tree of the knowledge of good and evil.u
10A riverv watering the garden flowed from Eden;w from there it was separated into four headwaters. 11The name of the first is the Pishon; it winds through the entire land of Havilah,x where there is gold. 12(The gold of that land is good; aromatic resin,y and onyx are also there.) 13The name of the second river is the Gihon; it winds through the entire land of Cush. 14The name of the third river is the Tigris;z it runs along the east side of Ashur. And the fourth river is the Euphrates.a
15The LORD God took the man and put him in the Garden of Edenb to work it and take care of it. 16And the LORD God commanded the man, “You are free to eat from any tree in the garden;c 17but you must not eat from the tree of the knowledge of good and evil,d for when you eat from it you will certainly die.”e
18The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.”f Article: “Suitable Helper”
19Now the LORD God had formed out of the ground all the wild animalsg and all the birds in the sky.h He brought them to the man to see what he would name them; and whatever the man calledi each living creature,j that was its name. 20So the man gave names to all the livestock, the birds in the sky and all the wild animals.
But for Adam no suitable helperk was found. 21So the LORD God caused the man to fall into a deep sleep;l and while he was sleeping, he took one of the man’s ribs and then closed up the place with flesh. 22Then the LORD God made a woman from the rib,m he had taken out of the man, and he brought her to the man.
23The man said,
“This is now bone of my bones
and flesh of my flesh;n
she shall be calledo ‘woman,’
for she was taken out of man.p”
24That is why a man leaves his father and mother and is unitedq to his wife, and they become one flesh.r
25Adam and his wife were both naked,s and they felt no shame.
Genesis 3
The Fall
1Now the serpenta was more crafty than any of the wild animals the LORD God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?b”
2The woman said to the serpent, “We may eat fruit from the trees in the garden,c 3but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’ ”d
4“You will not certainly die,” the serpent said to the woman.e 5“For God knows that when you eat from it your eyes will be opened, and you will be like God,f knowing good and evil.”
6When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirableg for gaining wisdom, she took some and ate it. She also gave some to her husband,h who was with her, and he ate it.i 7Then the eyes of both of them were opened, and they realized they were naked;j so they sewed fig leaves together and made coverings for themselves.k
8Then the man and his wife heard the sound of the LORD God as he was walkingl in the garden in the cool of the day, and they hidm from the LORD God among the trees of the garden. 9But the LORD God called to the man, “Where are you?”n
10He answered, “I heard you in the garden, and I was afraido because I was naked;p so I hid.”
11And he said, “Who told you that you were naked?q Have you eaten from the tree that I commanded you not to eat from?r”
12The man said, “The woman you put here with mes—she gave me some fruit from the tree, and I ate it.”
13Then the LORD God said to the woman, “What is this you have done?”
The woman said, “The serpent deceived me,t and I ate.”
14So the LORD God said to the serpent, “Because you have done this,
“Cursedu are you above all livestock
and all wild animals!
You will crawl on your belly
and you will eat dustv
all the days of your life.
15And I will put enmity
between you and the woman,
and between your offspring,w and hers;x
he will crush your head,y
and you will strike his heel.”
16To the woman he said,
“I will make your pains in childbearing very severe;
with painful labor you will give birth to children.z
Your desire will be for your husband,
and he will rule over you.a”
17To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’b
“Cursedc is the groundd because of you;
through painful toile you will eat food from it
all the days of your life.f
18It will produce thorns and thistlesg for you,
and you will eat the plants of the field.h
19By the sweat of your browi
you will eat your foodj
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.”k
20Adam named his wife Eve,,l because she would become the mother of all the living.
21The LORD God made garments of skin for Adam and his wife and clothed them.m 22And the LORD God said, “The man has now become like one of us,n knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of lifeo and eat, and live forever.” 23So the LORD God banished him from the Garden of Edenp to work the groundq from which he had been taken. 24After he drove the man out, he placed on the east side of the Garden of Edenr cherubims and a flaming swordt flashing back and forth to guard the way to the tree of life.u
Genesis 4
Cain and Abel
1Adam made love to his wifea Eve,b and she became pregnant and gave birth to Cain.,c She said, “With the help of the LORD I have brought forth a man.” 2Later she gave birth to his brother Abel.d
Now Abel kept flocks, and Cain worked the soil.e 3In the course of time Cain brought some of the fruits of the soil as an offeringf to the LORD.g 4And Abel also brought an offering—fat portionsh from some of the firstborn of his flock.i The LORD looked with favor on Abel and his offering,j 5but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.
6Then the LORD said to Cain, “Why are you angry?k Why is your face downcast? 7If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door;l it desires to have you, but you must rule over it.m”
8Now Cain said to his brother Abel, “Let’s go out to the field.” While they were in the field, Cain attacked his brother Abel and killed him.n
9Then the LORD said to Cain, “Where is your brother Abel?”o
“I don’t know,p” he replied. “Am I my brother’s keeper?”
10The LORD said, “What have you done? Listen! Your brother’s blood cries out to me from the ground.q 11Now you are under a curser and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. 12When you work the ground, it will no longer yield its crops for you.s You will be a restless wanderert on the earth.u”
13Cain said to the LORD, “My punishment is more than I can bear. 14Today you are driving me from the land, and I will be hidden from your presence;v I will be a restless wanderer on the earth,w and whoever finds me will kill me.”x
15But the LORD said to him, “Not so; anyone who kills Cainy will suffer vengeancez seven times over.a” Then the LORD put a mark on Cain so that no one who found him would kill him. 16So Cain went out from the LORD’s presenceb and lived in the land of Nod, east of Eden.c
17Cain made love to his wife,d and she became pregnant and gave birth to Enoch. Cain was then building a city,e and he named it after his sonf Enoch. 18To Enoch was born Irad, and Irad was the father of Mehujael, and Mehujael was the father of Methushael, and Methushael was the father of Lamech.
19Lamech marriedg two women,h one named Adah and the other Zillah. 20Adah gave birth to Jabal; he was the father of those who live in tents and raise livestock. 21His brother’s name was Jubal; he was the father of all who play stringed instrumentsi and pipes.j 22Zillah also had a son, Tubal-Cain, who forgedk all kinds of tools out of bronze and iron. Tubal-Cain’s sister was Naamah.
23Lamech said to his wives,
“Adah and Zillah, listen to me;
wives of Lamech, hear my words.
I have killedl a man for wounding me,
a young man for injuring me.
24If Cain is avengedm seven times,n
then Lamech seventy-seven times.o”
25Adam made love to his wifep again, and she gave birth to a son and named him Seth,,q saying, “God has granted me another child in place of Abel, since Cain killed him.”r 26Seth also had a son, and he named him Enosh.s
At that time people began to call on the name of the LORD.t
Genesis 5
From Adam to Noah
1This is the written accounta of Adam’s family line.b
When God created mankind, he made them in the likeness of God.c 2He created themd male and femalee and blessed them. And he named them “Mankind” when they were created.
3When Adam had lived 130 years, he had a son in his own likeness, in his own image;f and he named him Seth.g 4After Seth was born, Adam lived 800 years and had other sons and daughters. 5Altogether, Adam lived a total of 930 years, and then he died.h Article: Lifespan Before the Flood
6When Seth had lived 105 years, he became the father of Enosh.i 7After he became the father of Enosh, Seth lived 807 years and had other sons and daughters. 8Altogether, Seth lived a total of 912 years, and then he died.
9When Enosh had lived 90 years, he became the father of Kenan.j 10After he became the father of Kenan, Enosh lived 815 years and had other sons and daughters. 11Altogether, Enosh lived a total of 905 years, and then he died.
12When Kenan had lived 70 years, he became the father of Mahalalel.k 13After he became the father of Mahalalel, Kenan lived 840 years and had other sons and daughters. 14Altogether, Kenan lived a total of 910 years, and then he died.
15When Mahalalel had lived 65 years, he became the father of Jared.l 16After he became the father of Jared, Mahalalel lived 830 years and had other sons and daughters. 17Altogether, Mahalalel lived a total of 895 years, and then he died.
18When Jared had lived 162 years, he became the father of Enoch.m 19After he became the father of Enoch, Jared lived 800 years and had other sons and daughters. 20Altogether, Jared lived a total of 962 years, and then he died.
21When Enoch had lived 65 years, he became the father of Methuselah.n 22After he became the father of Methuselah, Enoch walked faithfully with Godo 300 years and had other sons and daughters. 23Altogether, Enoch lived a total of 365 years. 24Enoch walked faithfully with God;p then he was no more, because God took him away.q
25When Methuselah had lived 187 years, he became the father of Lamech.r 26After he became the father of Lamech, Methuselah lived 782 years and had other sons and daughters. 27Altogether, Methuselah lived a total of 969 years, and then he died.
28When Lamech had lived 182 years, he had a son. 29He named him Noah,s and said, “He will comfort us in the labor and painful toil of our hands caused by the ground the LORD has cursed.t” 30After Noah was born, Lamech lived 595 years and had other sons and daughters. 31Altogether, Lamech lived a total of 777 years, and then he died.
32After Noah was 500 years old,u he became the father of Shem,v Ham and Japheth.w
Genesis 6
Wickedness in the World
1When human beings began to increase in number on the eartha and daughters were born to them, 2the sons of Godb saw that the daughtersc of humans were beautiful,d and they marriede any of them they chose. 3Then the LORD said, “My Spiritf will not contend with humans forever,g for they are mortal;h their days will be a hundred and twenty years.”
4The Nephilimi were on the earth in those days—and also afterward—when the sons of God went to the daughters of humansj and had children by them. They were the heroes of old, men of renown.k
5The LORD saw how great the wickedness of the human race had become on the earth,l and that every inclination of the thoughts of the human heart was only evil all the time.m 6The LORD regrettedn that he had made human beings on the earth, and his heart was deeply troubled. 7So the LORD said, “I will wipe from the face of the eartho the human race I have created—and with them the animals, the birds and the creatures that move along the ground—for I regret that I have made them.p” 8But Noahq found favor in the eyes of the LORD.r
Noah and the Flood
9This is the accounts of Noah and his family.
Noah was a righteous man, blamelesst among the people of his time,u and he walked faithfully with God.v 10Noah had three sons: Shem,w Ham and Japheth.x
11Now the earth was corrupty in God’s sight and was full of violence.z 12God saw how corrupta the earth had become, for all the people on earth had corrupted their ways.b 13So God said to Noah, “I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroyc both them and the earth.d 14So make yourself an ark of cypress wood;e make rooms in it and coat it with pitchf inside and out. 15This is how you are to build it: The ark is to be three hundred cubits long, fifty cubits wide and thirty cubits high. 16Make a roof for it, leaving below the roof an opening one cubit high all around. Put a door in the side of the ark and make lower, middle and upper decks. 17I am going to bring floodwatersg on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish.h 18But I will establish my covenant with you,i and you will enter the arkj—you and your sons and your wife and your sons’ wives with you. 19You are to bring into the ark two of all living creatures, male and female, to keep them alive with you.k 20Twol of every kind of bird, of every kind of animal and of every kindm of creature that moves along the ground will come to you to be kept alive.n 21You are to take every kind of food that is to be eaten and store it away as food for you and for them.” Article: The Flood
22Noah did everything just as God commanded him.o
Genesis 7
1The LORD then said to Noah, “Go into the ark, you and your whole family,a because I have found you righteousb in this generation. 2Take with you seven pairs of every kind of cleanc animal, a male and its mate, and one pair of every kind of unclean animal, a male and its mate, 3and also seven pairs of every kind of bird, male and female, to keep their various kinds alived throughout the earth. 4Seven days from now I will send raine on the earthf for forty daysg and forty nights,h and I will wipe from the face of the earth every living creature I have made.i”
5And Noah did all that the LORD commanded him.j
6Noah was six hundred years oldk when the floodwaters came on the earth. 7And Noah and his sons and his wife and his sons’ wives entered the arkl to escape the waters of the flood. 8Pairs of clean and uncleanm animals, of birds and of all creatures that move along the ground, 9male and female, came to Noah and entered the ark, as God had commanded Noah.n 10And after the seven dayso the floodwaters came on the earth.
11In the six hundredth year of Noah’s life,p on the seventeenth day of the second monthq—on that day all the springs of the great deepr burst forth, and the floodgates of the heavenss were opened. 12And rain fell on the earth forty days and forty nights.t
13On that very day Noah and his sons,u Shem, Ham and Japheth, together with his wife and the wives of his three sons, entered the ark.v 14They had with them every wild animal according to its kind, all livestock according to their kinds, every creature that moves along the ground according to its kind and every bird according to its kind,w everything with wings. 15Pairs of all creatures that have the breath of life in them came to Noah and entered the ark.x 16The animals going in were male and female of every living thing, as God had commanded Noah.y Then the LORD shut him in.
17For forty daysz the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. 18The waters rose and increased greatly on the earth, and the ark floated on the surface of the water. 19They rose greatly on the earth, and all the high mountains under the entire heavens were covered.a 20The waters rose and covered the mountains to a depth of more than fifteen cubits.,,b 21Every living thing that moved on land perished—birds, livestock, wild animals, all the creatures that swarm over the earth, and all mankind.c 22Everything on dry land that had the breath of lifed in its nostrils died. 23Every living thing on the face of the earth was wiped out; people and animals and the creatures that move along the ground and the birds were wiped from the earth.e Only Noah was left, and those with him in the ark.f
24The waters flooded the earth for a hundred and fifty days.g
Genesis 8
1But God remembereda Noah and all the wild animals and the livestock that were with him in the ark, and he sent a wind over the earth,b and the waters receded. 2Now the springs of the deep and the floodgates of the heavensc had been closed, and the raind had stopped falling from the sky. 3The water receded steadily from the earth. At the end of the hundred and fifty dayse the water had gone down, 4and on the seventeenth day of the seventh monthf the ark came to rest on the mountainsg of Ararat.h 5The waters continued to recede until the tenth month, and on the first day of the tenth month the tops of the mountains became visible.
6After forty daysi Noah opened a window he had made in the ark 7and sent out a raven,j and it kept flying back and forth until the water had dried up from the earth.k 8Then he sent out a dovel to see if the water had receded from the surface of the ground. 9But the dove could find nowhere to perch because there was water over all the surface of the earth; so it returned to Noah in the ark. He reached out his hand and took the dove and brought it back to himself in the ark. 10He waited seven more days and again sent out the dove from the ark. 11When the dove returned to him in the evening, there in its beak was a freshly plucked olive leaf! Then Noah knew that the water had receded from the earth.m 12He waited seven more days and sent the dove out again, but this time it did not return to him.
13By the first day of the first month of Noah’s six hundred and first year,n the water had dried up from the earth. Noah then removed the covering from the ark and saw that the surface of the ground was dry. 14By the twenty-seventh day of the second montho the earth was completely dry.
15Then God said to Noah, 16“Come out of the ark, you and your wife and your sons and their wives.p 17Bring out every kind of living creature that is with you—the birds, the animals, and all the creatures that move along the ground—so they can multiply on the earth and be fruitful and increase in number on it.”q
18So Noah came out, together with his sons and his wife and his sons’ wives.r 19All the animals and all the creatures that move along the ground and all the birds—everything that moves on land—came out of the ark, one kind after another.
20Then Noah built an altar to the LORDs and, taking some of all the clean animals and cleant birds, he sacrificed burnt offeringsu on it. 21The LORD smelled the pleasing aromav and said in his heart: “Never again will I curse the groundw because of humans, even though every inclination of the human heart is evil from childhood.x And never again will I destroyy all living creatures,z as I have done.
22“As long as the earth endures,
seedtime and harvest,a
cold and heat,
summer and winter,b
day and night
will never cease.”c
Genesis 9
God’s Covenant With Noah
1Then God blessed Noah and his sons, saying to them, “Be fruitful and increase in number and fill the earth.a 2The fear and dread of you will fall on all the beasts of the earth, and on all the birds in the sky, on every creature that moves along the ground, and on all the fish in the sea; they are given into your hands.b 3Everything that lives and moves about will be food for you.c Just as I gave you the green plants, I now give you everything.d Chart: Major Covenants in the Old Testament
4“But you must not eat meat that has its lifeblood still in it.e 5And for your lifeblood I will surely demand an accounting.f I will demand an accounting from every animal.g And from each human being, too, I will demand an accounting for the life of another human being.h
6“Whoever sheds human blood,
by humans shall their blood be shed;i
for in the image of Godj
has God made mankind.
7As for you, be fruitful and increase in number; multiply on the earth and increase upon it.”k
8Then God said to Noah and to his sons with him: 9“I now establish my covenant with youl and with your descendants after you 10and with every living creature that was with you—the birds, the livestock and all the wild animals, all those that came out of the ark with you—every living creature on earth. 11I establish my covenantm with you:n Never again will all life be destroyed by the waters of a flood; never again will there be a flood to destroy the earth.o”
12And God said, “This is the sign of the covenantp I am making between me and you and every living creature with you, a covenant for all generations to come:q 13I have set my rainbowr in the clouds, and it will be the sign of the covenant between me and the earth. 14Whenever I bring clouds over the earth and the rainbows appears in the clouds, 15I will remember my covenantt between me and you and all living creatures of every kind. Never again will the waters become a flood to destroy all life.u 16Whenever the rainbowv appears in the clouds, I will see it and remember the everlasting covenantw between God and all living creatures of every kind on the earth.”
17So God said to Noah, “This is the sign of the covenantx I have established between me and all life on the earth.”
The Sons of Noah
18The sons of Noah who came out of the ark were Shem, Ham and Japheth.y (Ham was the father of Canaan.)z 19These were the three sons of Noah,a and from them came the people who were scattered over the whole earth.b
20Noah, a man of the soil, proceeded to plant a vineyard. 21When he drank some of its wine,c he became drunk and lay uncovered inside his tent. 22Ham, the father of Canaan, saw his father nakedd and told his two brothers outside. 23But Shem and Japheth took a garment and laid it across their shoulders; then they walked in backward and covered their father’s naked body. Their faces were turned the other way so that they would not see their father naked.
24When Noah awoke from his wine and found out what his youngest son had done to him, 25he said,
26He also said,
“Praise be to the LORD, the God of Shem!h
May Canaan be the slavei of Shem.
27May God extend Japheth’s territory;j
may Japheth live in the tents of Shem,k
and may Canaan be the slave of Japheth.”
28After the flood Noah lived 350 years. 29Noah lived a total of 950 years, and then he died.l
Genesis 10
The Table of Nations
1This is the accounta of Shem, Ham and Japheth,b Noah’s sons,c who themselves had sons after the flood. Map: Table of Nations
The Japhethites
10:2-5pp — 1Ch 1:5-7
2The sons of Japheth:
Gomer,d Magog,e Madai, Javan,f Tubal,g Meshekh and Tiras.
3The sons of Gomer:
Ashkenaz,i Riphath and Togarmah.j
4The sons of Javan:
Elishah,k Tarshish,l the Kittitesm and the Rodanites. 5(From these the maritime peoples spread out into their territories by their clans within their nations, each with its own language.)n
The Hamites
10:6-20pp — 1Ch 1:8-16
6The sons of Ham:
Cush,o Egypt, Putp and Canaan.q
7The sons of Cush:
Seba,r Havilah,s Sabtah, Raamaht and Sabteka.
The sons of Raamah:
Shebau and Dedan.v
8Cush was the father of Nimrod,w who became a mighty warrior on the earth. 9He was a mightyx huntery before the LORD; that is why it is said, “Like Nimrod, a mighty hunter before the LORD.” 10The first centers of his kingdom were Babylon,z Uruk,a Akkad and Kalneh,b in Shinar.,c 11From that land he went to Assyria,d where he built Nineveh,e Rehoboth Ir, Calah 12and Resen, which is between Nineveh and Calah—which is the great city.
13Egypt was the father of
the Ludites, Anamites, Lehabites, Naphtuhites, 14Pathrusites, Kasluhites (from whom the Philistinesf came) and Caphtorites.g
15Canaanh was the father of
Sidoni his firstborn,,j and of the Hittites,k 16Jebusites,l Amorites,m Girgashites,n 17Hivites,o Arkites, Sinites, 18Arvadites,p Zemarites and Hamathites.q
Later the Canaaniter clans scattered 19and the borders of Canaans reached from Sidont toward Geraru as far as Gaza,v and then toward Sodom, Gomorrah, Admah and Zeboyim,w as far as Lasha.
20These are the sons of Ham by their clans and languages, in their territories and nations.
The Semites
10:21-31pp — Ge 11:10-27; 1Ch 1:17-27
21Sons were also born to Shem, whose older brother was Japheth; Shem was the ancestor of all the sons of Eber.x
22The sons of Shem:
Elam,y Ashur,z Arphaxad,a Lud and Aram.b
23The sons of Aram:
Uz,c Hul, Gether and Meshek.
24Arphaxad was the father of Shelah,
and Shelah the father of Eber.d
25Two sons were born to Eber:
One was named Peleg, because in his time the earth was divided; his brother was named Joktan.
26Joktan was the father of
Almodad, Sheleph, Hazarmaveth, Jerah, 27Hadoram, Uzal,e Diklah, 28Obal, Abimael, Sheba,f 29Ophir,g Havilah and Jobab. All these were sons of Joktan.
30The region where they lived stretched from Mesha toward Sephar, in the eastern hill country.
31These are the sons of Shem by their clans and languages, in their territories and nations.
32These are the clans of Noah’s sons,h according to their lines of descent, within their nations. From these the nations spread out over the earthi after the flood.
Genesis 11
The Tower of Babel
1Now the whole world had one languagea and a common speech. 2As people moved eastward, they found a plain in Shinar,b and settled there.
3They said to each other, “Come, let’s make bricksc and bake them thoroughly.” They used brick instead of stone,d and tare for mortar. 4Then they said, “Come, let us build ourselves a city, with a tower that reaches to the heavens,f so that we may make a nameg for ourselves; otherwise we will be scatteredh over the face of the whole earth.”i
5But the LORD came downj to see the city and the tower the people were building. 6The LORD said, “If as one people speaking the same languagek they have begun to do this, then nothing they plan to do will be impossible for them. 7Come, let usl go downm and confuse their language so they will not understand each other.”n
8So the LORD scattered them from there over all the earth,o and they stopped building the city. 9That is why it was called Babel,p—because there the LORD confused the languageq of the whole world.r From there the LORD scattereds them over the face of the whole earth.
From Shem to Abram
11:10-27pp — Ge 10:21-31; 1Ch 1:17-27
10This is the accountt of Shem’s family line.
Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad.u 11And after he became the father of Arphaxad, Shem lived 500 years and had other sons and daughters.
12When Arphaxad had lived 35 years, he became the father of Shelah.v 13And after he became the father of Shelah, Arphaxad lived 403 years and had other sons and daughters.
14When Shelah had lived 30 years, he became the father of Eber.w 15And after he became the father of Eber, Shelah lived 403 years and had other sons and daughters.
16When Eber had lived 34 years, he became the father of Peleg.x 17And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.
18When Peleg had lived 30 years, he became the father of Reu.y 19And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.
20When Reu had lived 32 years, he became the father of Serug.z 21And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.
22When Serug had lived 30 years, he became the father of Nahor.a 23And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.
24When Nahor had lived 29 years, he became the father of Terah.b 25And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.
26After Terah had lived 70 years, he became the father of Abram,c Nahord and Haran.e
Abram’s Family
27This is the accountf of Terah’s family line.
Terah became the father of Abram, Nahorg and Haran. And Haran became the father of Lot.h 28While his father Terah was still alive, Haran died in Ur of the Chaldeans,i in the land of his birth. 29Abram and Nahorj both married. The name of Abram’s wife was Sarai,k and the name of Nahor’s wife was Milkah;l she was the daughter of Haran, the father of both Milkah and Iskah. 30Now Sarai was childless because she was not able to conceive.m Photo
31Terah took his son Abram, his grandson Lotn son of Haran, and his daughter-in-lawo Sarai, the wife of his son Abram, and together they set out from Ur of the Chaldeansp to go to Canaan.q But when they came to Harran,r they settled there.
32Terahs lived 205 years, and he died in Harran.
Genesis 12
The Call of Abram
1The LORD had said to Abram, “Go from your country, your people and your father’s householda to the landb I will show you.c Article: The Abrahamic Covenant Map: Abram’s Travels
2“I will make you into a great nation,d
and I will bless you;e
I will make your name great,
and you will be a blessing.,f
3I will bless those who bless you,
and whoever curses you I will curse;g
and all peoples on earth
will be blessed through you.h”
4So Abram went, as the LORD had told him; and Loti went with him. Abram was seventy-five years oldj when he set out from Harran.k 5He took his wife Sarai,l his nephew Lot, all the possessions they had accumulatedm and the peoplen they had acquired in Harran, and they set out for the land of Canaan,o and they arrived there.
6Abram traveled through the landp as far as the site of the great tree of Morehq at Shechem.r At that time the Canaanitess were in the land. 7The LORD appeared to Abramt and said, “To your offspring I will give this land.u”v So he built an altar there to the LORD,w who had appeared to him.
8From there he went on toward the hills east of Bethelx and pitched his tent,y with Bethel on the west and Aiz on the east. There he built an altar to the LORD and called on the name of the LORD.a
9Then Abram set out and continued toward the Negev.b
Abram in Egypt
12:10-20Ref — Ge 20:1-18; 26:1-11
10Now there was a famine in the land,c and Abram went down to Egypt to live there for a while because the famine was severe.d 11As he was about to enter Egypt, he said to his wife Sarai,e “I know what a beautiful womanf you are. 12When the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live. 13Say you are my sister,g so that I will be treated well for your sake and my life will be spared because of you.” Chart: Integrated Chronology of the Patriarchs
14When Abram came to Egypt, the Egyptians saw that Sarai was a very beautiful woman.h 15And when Pharaoh’s officials saw her, they praised her to Pharaoh, and she was taken into his palace. 16He treated Abram well for her sake, and Abram acquired sheep and cattle, male and female donkeys, male and female servants, and camels.i
17But the LORD inflictedj serious diseases on Pharaoh and his householdk because of Abram’s wife Sarai. 18So Pharaoh summoned Abram. “What have you done to me?”l he said. “Why didn’t you tell me she was your wife?m 19Why did you say, ‘She is my sister,’n so that I took her to be my wife? Now then, here is your wife. Take her and go!” 20Then Pharaoh gave orders about Abram to his men, and they sent him on his way, with his wife and everything he had.
Genesis 13
Abram and Lot Separate
1So Abram went up from Egypta to the Negev,b with his wife and everything he had, and Lotc went with him. 2Abram had become very wealthyd in livestocke and in silver and gold.
3From the Negevf he went from place to place until he came to Bethel,g to the place between Bethel and Aih where his tent had been earlier 4and where he had first built an altar.i There Abram called on the name of the LORD.j
5Now Lot,k who was moving about with Abram, also had flocks and herds and tents. 6But the land could not support them while they stayed together, for their possessions were so great that they were not able to stay together.l 7And quarrelingm arose between Abram’s herders and Lot’s. The Canaanitesn and Perizziteso were also living in the landp at that time.
8So Abram said to Lot,q “Let’s not have any quarreling between you and me,r or between your herders and mine, for we are close relatives.s 9Is not the whole land before you? Let’s part company. If you go to the left, I’ll go to the right; if you go to the right, I’ll go to the left.”t
10Lot looked around and saw that the whole plainu of the Jordan toward Zoarv was well watered, like the garden of the LORD,w like the land of Egypt.x (This was before the LORD destroyed Sodomy and Gomorrah.)z 11So Lot chose for himself the whole plain of the Jordan and set out toward the east. The two men parted company: 12Abram lived in the land of Canaan,a while Lotb lived among the cities of the plainc and pitched his tents near Sodom.d 13Now the people of Sodome were wicked and were sinning greatly against the LORD.f
14The LORD said to Abram after Lot had parted from him, “Look around from where you are, to the north and south, to the east and west.g 15All the land that you see I will give to you and your offspring forever.h 16I will make your offspring like the dust of the earth, so that if anyone could count the dust, then your offspring could be counted.i 17Go, walk through the length and breadth of the land,j for I am giving it to you.”k
18So Abram went to live near the great trees of Mamrel at Hebron,m where he pitched his tents. There he built an altar to the LORD.n
Genesis 14
Abram Rescues Lot
1At the time when Amraphel was king of Shinar,,a Arioch king of Ellasar, Kedorlaomerb king of Elamc and Tidal king of Goyim, 2these kings went to war against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboyim,d and the king of Bela (that is, Zoar).e 3All these latter kings joined forces in the Valley of Siddimf (that is, the Dead Sea Valleyg). 4For twelve years they had been subject to Kedorlaomer,h but in the thirteenth year they rebelled.
5In the fourteenth year, Kedorlaomeri and the kings allied with him went out and defeated the Rephaitesj in Ashteroth Karnaim, the Zuzites in Ham, the Emitesk in Shaveh Kiriathaim 6and the Horitesl in the hill country of Seir,m as far as El Parann near the desert. 7Then they turned back and went to En Mishpat (that is, Kadesh),o and they conquered the whole territory of the Amalekites,p as well as the Amoritesq who were living in Hazezon Tamar.r
8Then the king of Sodom, the king of Gomorrah,s the king of Admah, the king of Zeboyimt and the king of Bela (that is, Zoar)u marched out and drew up their battle lines in the Valley of Siddimv 9against Kedorlaomerw king of Elam,x Tidal king of Goyim, Amraphel king of Shinar and Arioch king of Ellasar—four kings against five. 10Now the Valley of Siddimy was full of tarz pits, and when the kings of Sodom and Gomorraha fled, some of the men fell into them and the rest fled to the hills.b 11The four kings seized all the goodsc of Sodom and Gomorrah and all their food; then they went away. 12They also carried off Abram’s nephew Lotd and his possessions, since he was living in Sodom.
13A man who had escaped came and reported this to Abram the Hebrew.e Now Abram was living near the great trees of Mamref the Amorite, a brother of Eshkolg and Aner, all of whom were allied with Abram. 14When Abram heard that his relativeh had been taken captive, he called out the 318 trainedi men born in his householdj and went in pursuit as far as Dan.k 15During the night Abram divided his menl to attack them and he routed them, pursuing them as far as Hobah, north of Damascus.m 16He recoveredn all the goodso and brought back his relative Lot and his possessions, together with the women and the other people.
17After Abram returned from defeating Kedorlaomerp and the kings allied with him, the king of Sodomq came out to meet him in the Valley of Shaveh (that is, the King’s Valley).r
18Then Melchizedeks king of Salemt brought out breadu and wine.v He was priest of God Most High,w 19and he blessed Abram,x saying,
“Blessed be Abram by God Most High,y
Creator of heaven and earth.z
20And praise be to God Most High,a
who delivered your enemies into your hand.”
Then Abram gave him a tenth of everything.b
21The king of Sodomc said to Abram, “Give me the people and keep the goodsd for yourself.”
22But Abram said to the king of Sodom,e “With raised handf I have sworn an oath to the LORD, God Most High,g Creator of heaven and earth,h 23that I will accept nothing belonging to you,i not even a thread or the strap of a sandal, so that you will never be able to say, ‘I made Abram rich.’ 24I will accept nothing but what my men have eaten and the share that belongs to the men who went with me—to Aner, Eshkol and Mamre.j Let them have their share.”
Genesis 15
The LORD’s Covenant With Abram
1After this, the word of the LORD came to Abrama in a vision:b
“Do not be afraid,c Abram.
I am your shield,,d
your very great reward.,e”
2But Abram said, “Sovereign LORD,f what can you give me since I remain childlessg and the one who will inherit my estate is Eliezer of Damascus?h” 3And Abram said, “You have given me no children; so a servanti in my householdj will be my heir.”
4Then the word of the LORD came to him: “This man will not be your heir, but a son who is your own flesh and blood will be your heir.k” 5He took him outside and said, “Look up at the sky and count the starsl—if indeed you can count them.” Then he said to him, “So shall your offspring be.”m
6Abram believed the LORD, and he credited it to him as righteousness.n
7He also said to him, “I am the LORD, who brought you outo of Ur of the Chaldeansp to give you this land to take possession of it.”q
8But Abram said, “Sovereign LORD,r how can I knows that I will gain possession of it?”t
9So the LORD said to him, “Bring me a heifer,u a goat and a ram, each three years old,v along with a dove and a young pigeon.w”
10Abram brought all these to him, cut them in two and arranged the halves opposite each other;x the birds, however, he did not cut in half.y 11Then birds of prey came down on the carcasses,z but Abram drove them away.
12As the sun was setting, Abram fell into a deep sleep,a and a thick and dreadful darkness came over him. 13Then the LORD said to him, “Know for certain that for four hundred yearsb your descendants will be strangers in a country not their own and that they will be enslavedc and mistreated there. 14But I will punish the nation they serve as slaves, and afterward they will come outd with great possessions.e 15You, however, will go to your ancestorsf in peace and be buried at a good old age.g 16In the fourth generationh your descendants will come back here,i for the sin of the Amoritesj has not yet reached its full measure.”
17When the sun had set and darkness had fallen, a smoking firepot with a blazing torchk appeared and passed between the pieces.l 18On that day the LORD made a covenant with Abramm and said, “To your descendants I give this land,n from the Wadi of Egypto to the great river, the Euphratesp— 19the land of the Kenites,q Kenizzites, Kadmonites, 20Hittites,r Perizzites,s Rephaites,t 21Amorites, Canaanites, Girgashites and Jebusites.”u
Genesis 16
Hagar and Ishmael
1Now Sarai,a Abram’s wife, had borne him no children.b But she had an Egyptian slavec named Hagar;d 2so she said to Abram, “The LORD has kept me from having children.e Go, sleep with my slave; perhaps I can build a family through her.”f
Abram agreed to what Sarai said. 3So after Abram had been living in Canaang ten years,h Sarai his wife took her Egyptian slave Hagar and gave her to her husband to be his wife. 4He slept with Hagar,i and she conceived.
When she knew she was pregnant, she began to despise her mistress.j 5Then Sarai said to Abram, “You are responsible for the wrong I am suffering. I put my slave in your arms, and now that she knows she is pregnant, she despises me. May the LORD judge between you and me.”k
6“Your slave is in your hands,l” Abram said. “Do with her whatever you think best.” Then Sarai mistreatedm Hagar; so she fled from her.
7The angel of the LORDn found Hagar near a springo in the desert; it was the spring that is beside the road to Shur.p 8And he said, “Hagar,q slave of Sarai, where have you come from, and where are you going?”r
“I’m running away from my mistress Sarai,” she answered.
9Then the angel of the LORD told her, “Go back to your mistress and submit to her.” 10The angel added, “I will increase your descendants so much that they will be too numerous to count.”s
11The angel of the LORDt also said to her:
“You are now pregnant
and you will give birth to a son.u
You shall name himv Ishmael,,w
for the LORD has heard of your misery.x
12He will be a wild donkeyy of a man;
his hand will be against everyone
and everyone’s hand against him,
and he will live in hostility
toward all his brothers.z”
13She gave this name to the LORD who spoke to her: “You are the God who sees me,a” for she said, “I have now seen the One who sees me.”b 14That is why the wellc was called Beer Lahai Roi;d it is still there, between Kadeshe and Bered.
15So Hagarf bore Abram a son,g and Abram gave the name Ishmaelh to the son she had borne. 16Abram was eighty-six years oldi when Hagar bore him Ishmael.
Genesis 17
The Covenant of Circumcision
1When Abram was ninety-nine years old,a the LORD appeared to himb and said, “I am God Almighty;c walk before me faithfully and be blameless.d 2Then I will make my covenant between me and youe and will greatly increase your numbers.”f
3Abram fell facedown,g and God said to him, 4“As for me, this is my covenant with you:h You will be the father of many nations.i 5No longer will you be called Abram; your name will be Abraham,,j for I have made you a father of many nations.k 6I will make you very fruitful;l I will make nations of you, and kings will come from you.m 7I will establish my covenantn as an everlasting covenanto between me and you and your descendants after you for the generations to come, to be your Godp and the God of your descendants after you.q 8The whole land of Canaan,r where you now reside as a foreigner,s I will give as an everlasting possession to you and your descendants after you;t and I will be their God.u”
9Then God said to Abraham, “As for you, you must keep my covenant,v you and your descendants after you for the generations to come.w 10This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised.x 11You are to undergo circumcision,y and it will be the sign of the covenantz between me and you. 12For the generations to comea every male among you who is eight days old must be circumcised,b including those born in your household or bought with money from a foreigner—those who are not your offspring. 13Whether born in your household or bought with your money, they must be circumcised.c My covenant in your flesh is to be an everlasting covenant.d 14Any uncircumcised male, who has not been circumcisede in the flesh, will be cut off from his people;f he has broken my covenant.g” Article: Circumcision
15God also said to Abraham, “As for Saraih your wife, you are no longer to call her Sarai; her name will be Sarah.i 16I will bless her and will surely give you a son by her.j I will bless her so that she will be the mother of nations;k kings of peoples will come from her.”
17Abraham fell facedown;l he laughedm and said to himself, “Will a son be born to a man a hundred years old?n Will Sarah bear a child at the age of ninety?”o 18And Abraham said to God, “If only Ishmaelp might live under your blessing!”q
19Then God said, “Yes, but your wife Sarah will bear you a son,r and you will call him Isaac.,s I will establish my covenant with himt as an everlasting covenantu for his descendants after him. 20And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers.v He will be the father of twelve rulers,w and I will make him into a great nation.x 21But my covenanty I will establish with Isaac, whom Sarah will bear to youz by this time next year.”a 22When he had finished speaking with Abraham, God went up from him.b
23On that very day Abraham took his son Ishmael and all those born in his householdc or bought with his money, every male in his household, and circumcised them, as God told him.d 24Abraham was ninety-nine years olde when he was circumcised,f 25and his son Ishmaelg was thirteen; 26Abraham and his son Ishmael were both circumcised on that very day. 27And every male in Abraham’s householdh, including those born in his household or bought from a foreigner, was circumcised with him.
Genesis 18
The Three Visitors
1The LORD appeared to Abrahama near the great trees of Mamreb while he was sitting at the entrance to his tentc in the heat of the day. 2Abraham looked upd and saw three mene standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground.f
3He said, “If I have found favor in your eyes,g my lord, do not pass your servanth by. 4Let a little water be brought, and then you may all wash your feeti and rest under this tree. 5Let me get you something to eat,j so you can be refreshed and then go on your way—now that you have come to your servant.”
“Very well,” they answered, “do as you say.”
6So Abraham hurried into the tent to Sarah. “Quick,” he said, “get three seahs of the finest flour and knead it and bake some bread.”k
7Then he ran to the herd and selected a choice, tender calfl and gave it to a servant, who hurried to prepare it. 8He then brought some curdsm and milkn and the calf that had been prepared, and set these before them.o While they ate, he stood near them under a tree.
9“Where is your wife Sarah?”p they asked him.
“There, in the tent,q” he said.
10Then one of them said, “I will surely return to you about this time next year,r and Sarah your wife will have a son.”s
Now Sarah was listening at the entrance to the tent, which was behind him. 11Abraham and Sarah were already very old,t and Sarah was past the age of childbearing.u 12So Sarah laughedv to herself as she thought, “After I am worn out and my lordw is old, will I now have this pleasure?”
13Then the LORD said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’x 14Is anything too hard for the LORD?y I will return to you at the appointed time next year,z and Sarah will have a son.”a
15Sarah was afraid, so she lied and said, “I did not laugh.”
But he said, “Yes, you did laugh.”
Abraham Pleads for Sodom
16When the menb got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. 17Then the LORD said, “Shall I hide from Abrahamc what I am about to do?d 18Abraham will surely become a great and powerful nation,e and all nations on earth will be blessed through him. 19For I have chosen himf, so that he will direct his childreng and his household after him to keep the way of the LORDh by doing what is right and just,i so that the LORD will bring about for Abraham what he has promised him.”j
20Then the LORD said, “The outcry against Sodomk and Gomorrah is so greatl and their sin so grievousm 21that I will go downn and see if what they have done is as bad as the outcry that has reached me. If not, I will know.”
22The meno turned away and went toward Sodom,p but Abraham remained standing before the LORD.,q 23Then Abraham approached him and said: “Will you sweep away the righteous with the wicked?r 24What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it?s 25Far be it from you to do such a thingt—to kill the righteous with the wicked, treating the righteousu and the wicked alike.v Far be it from you! Will not the Judgew of all the earth do right?”x
26The LORD said, “If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake.y”
27Then Abraham spoke up again: “Now that I have been so bold as to speak to the Lord, though I am nothing but dust and ashes,z 28what if the number of the righteous is five less than fifty? Will you destroy the whole city for lack of five people?”
“If I find forty-five there,” he said, “I will not destroy it.”
29Once again he spoke to him, “What if only forty are found there?”
He said, “For the sake of forty, I will not do it.”
30Then he said, “May the Lord not be angry,a but let me speak. What if only thirty can be found there?”
He answered, “I will not do it if I find thirty there.”
31Abraham said, “Now that I have been so bold as to speak to the Lord, what if only twenty can be found there?”
He said, “For the sake of twenty, I will not destroy it.”
32Then he said, “May the Lord not be angry, but let me speak just once more.b What if only ten can be found there?”
He answered, “For the sake of ten,c I will not destroy it.”
33When the LORD had finished speakingd with Abraham, he left,e and Abraham returned home.f
Genesis 19
Sodom and Gomorrah Destroyed
1The two angelsa arrived at Sodomb in the evening, and Lotc was sitting in the gateway of the city.d When he saw them, he got up to meet them and bowed down with his face to the ground.e 2“My lords,” he said, “please turn aside to your servant’s house. You can wash your feetf and spend the night and then go on your way early in the morning.”
“No,” they answered, “we will spend the night in the square.”g
3But he insistedh so strongly that they did go with him and entered his house.i He prepared a meal for them, baking bread without yeast,j and they ate.k 4Before they had gone to bed, all the men from every part of the city of Sodoml—both young and old—surrounded the house. 5They called to Lot, “Where are the men who came to you tonight? Bring them out to us so that we can have sex with them.”m
6Lot went outside to meet themn and shut the door behind him 7and said, “No, my friends. Don’t do this wicked thing. 8Look, I have two daughters who have never slept with a man. Let me bring them out to you, and you can do what you like with them. But don’t do anything to these men, for they have come under the protection of my roof.”o
9“Get out of our way,” they replied. “This fellow came here as a foreigner,p and now he wants to play the judge!q We’ll treat you worse than them.” They kept bringing pressure on Lot and moved forward to break down the door.
10But the menr inside reached out and pulled Lot back into the house and shut the door. 11Then they struck the men who were at the door of the house, young and old, with blindnesss so that they could not find the door.
12The two men said to Lot, “Do you have anyone else here—sons-in-law, sons or daughters, or anyone else in the city who belongs to you?t Get them out of here, 13because weu are going to destroy this place. The outcry to the LORD against its people is so greatv that he has sent us to destroy it.”w
14So Lot went out and spoke to his sons-in-law, who were pledged to marry his daughters. He said, “Hurry and get out of this place, because the LORD is about to destroy the city!x” But his sons-in-law thought he was joking.y
15With the coming of dawn, the angels urged Lot, saying, “Hurry! Take your wife and your two daughters who are here, or you will be swept awayz when the city is punished.a”
16When he hesitated, the men grasped his hand and the hands of his wife and of his two daughtersb and led them safely out of the city, for the LORD was merciful to them.c 17As soon as they had brought them out, one of them said, “Flee for your lives!d Don’t look back,e and don’t stop anywhere in the plain!f Flee to the mountainsg or you will be swept away!”
18But Lot said to them, “No, my lords, please! 19Your servant has found favor in your eyes,h and you have shown great kindnessi to me in sparing my life. But I can’t flee to the mountains;j this disaster will overtake me, and I’ll die. 20Look, here is a town near enough to run to, and it is small. Let me flee to it—it is very small, isn’t it? Then my life will be spared.”
21He said to him, “Very well, I will grant this requestk too; I will not overthrow the town you speak of. 22But flee there quickly, because I cannot do anything until you reach it.” (That is why the town was called Zoar.,l)
23By the time Lot reached Zoar,m the sun had risen over the land. 24Then the LORD rained down burning sulfurn on Sodom and Gomorraho—from the LORD out of the heavens.p 25Thus he overthrew those citiesq and the entire plain,r destroying all those living in the cities—and also the vegetation in the land.s 26But Lot’s wife looked back,t and she became a pillar of salt.u
27Early the next morning Abraham got up and returned to the place where he had stood before the LORD.v 28He looked down toward Sodom and Gomorrah, toward all the land of the plain, and he saw dense smoke rising from the land, like smoke from a furnace.w
29So when God destroyed the cities of the plain,x he rememberedy Abraham, and he brought Lot out of the catastrophez that overthrew the cities where Lot had lived.a
Lot and His Daughters
30Lot and his two daughters left Zoarb and settled in the mountains,c for he was afraid to stay in Zoar. He and his two daughters lived in a cave. 31One day the older daughter said to the younger, “Our father is old, and there is no man around here to give us children—as is the custom all over the earth. 32Let’s get our father to drink wine and then sleep with him and preserve our family lined through our father.”e
33That night they got their father to drink wine, and the older daughter went in and slept with him. He was not aware of it when she lay down or when she got up.f
34The next day the older daughter said to the younger, “Last night I slept with my father. Let’s get him to drink wine again tonight, and you go in and sleep with him so we can preserve our family line through our father.”g 35So they got their father to drink wineh that night also, and the younger daughter went in and slept with him. Again he was not aware of it when she lay down or when she got up.i
36So both of Lot’s daughters became pregnant by their father.j 37The older daughter had a son, and she named him Moab;k he is the father of the Moabitesl of today. 38The younger daughter also had a son, and she named him Ben-Ammi; he is the father of the Ammonites,m of today.
Genesis 20
Abraham and Abimelek
20:1-18Ref — Ge 12:10-20; 26:1-11
1Now Abraham moved on from therea into the region of the Negevb and lived between Kadeshc and Shur.d For a whilee he stayed in Gerar,f 2and there Abraham said of his wife Sarah, “She is my sister.g” Then Abimelekh king of Gerar sent for Sarah and took her.i
3But God came to Abimelekj in a dreamk one night and said to him, “You are as good as deadl because of the woman you have taken; she is a married woman.”m
4Now Abimelek had not gone near her, so he said, “Lord, will you destroy an innocent nation?n 5Did he not say to me, ‘She is my sister,o’ and didn’t she also say, ‘He is my brother’? I have done this with a clear consciencep and clean hands.q”
6Then God said to him in the dream, “Yes, I know you did this with a clear conscience, and so I have keptr you from sinning against me.s That is why I did not let you touch her. 7Now return the man’s wife, for he is a prophet,t and he will pray for youu and you will live. But if you do not return her, you may be sure that you and all who belong to you will die.”v
8Early the next morning Abimelek summoned all his officials, and when he told them all that had happened, they were very much afraid. 9Then Abimelek called Abraham in and said, “What have you done to us? How have I wronged you that you have brought such great guilt upon me and my kingdom? You have done things to me that should never be done.w” 10And Abimelek asked Abraham, “What was your reason for doing this?”
11Abraham replied, “I said to myself, ‘There is surely no fear of Godx in this place, and they will kill me because of my wife.’y 12Besides, she really is my sister,z the daughter of my father though not of my mother; and she became my wife. 13And when God had me wandera from my father’s household,b I said to her, ‘This is how you can show your love to me: Everywhere we go, say of me, “He is my brother.” ’ ”
14Then Abimelekc brought sheep and cattle and male and female slaves and gave them to Abraham,d and he returned Sarah his wife to him. 15And Abimelek said, “My land is before you; live wherever you like.”e
16To Sarah he said, “I am giving your brother a thousand shekels of silver. This is to cover the offense against you before all who are with you; you are completely vindicated.”
17Then Abraham prayed to God,f and God healed Abimelek, his wife and his female slaves so they could have children again, 18for the LORD had kept all the women in Abimelek’s household from conceiving because of Abraham’s wife Sarah.g
Genesis 21
The Birth of Isaac
1Now the LORD was gracious to Saraha as he had said, and the LORD did for Sarah what he had promised.b 2Sarah became pregnant and bore a sonc to Abraham in his old age,d at the very time God had promised him.e 3Abraham gave the name Isaac,f to the son Sarah bore him. 4When his son Isaac was eight days old, Abraham circumcised him,g as God commanded him. 5Abraham was a hundred years oldh when his son Isaac was born to him.
6Sarah said, “God has brought me laughter,i and everyone who hears about this will laugh with me.” 7And she added, “Who would have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”j
Hagar and Ishmael Sent Away
8The child grew and was weaned,k and on the day Isaac was weaned Abraham held a great feast. 9But Sarah saw that the son whom Hagar the Egyptian had borne to Abrahaml was mocking,m 10and she said to Abraham, “Get rid of that slave womann and her son, for that woman’s son will never share in the inheritance with my son Isaac.”o
11The matter distressed Abraham greatly because it concerned his son.p 12But God said to him, “Do not be so distressed about the boy and your slave woman. Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned.q 13I will make the son of the slave into a nationr also, because he is your offspring.”
14Early the next morning Abraham took some food and a skin of water and gave them to Hagar.s He set them on her shoulders and then sent her off with the boy. She went on her way and wandered in the Desert of Beersheba.t
15When the water in the skin was gone, she put the boy under one of the bushes. 16Then she went off and sat down about a bowshot away, for she thought, “I cannot watch the boy die.” And as she sat there, she began to sob.u
17God heard the boy crying,v and the angel of Godw called to Hagar from heavenx and said to her, “What is the matter, Hagar? Do not be afraid;y God has heard the boy crying as he lies there. 18Lift the boy up and take him by the hand, for I will make him into a great nation.z”
19Then God opened her eyesa and she saw a well of water.b So she went and filled the skin with water and gave the boy a drink.
20God was with the boyc as he grew up. He lived in the desert and became an archer. 21While he was living in the Desert of Paran,d his mother got a wife for hime from Egypt.
The Treaty at Beersheba
22At that time Abimelekf and Phicol the commander of his forcesg said to Abraham, “God is with you in everything you do.h 23Now sweari to me here before God that you will not deal falsely with me or my children or my descendants.j Show to me and the country where you now reside as a foreigner the same kindness I have shown to you.”k
24Abraham said, “I swear it.”
25Then Abraham complained to Abimelek about a well of water that Abimelek’s servants had seized.l 26But Abimelek said, “I don’t know who has done this. You did not tell me, and I heard about it only today.”
27So Abraham brought sheep and cattle and gave them to Abimelek, and the two men made a treaty.m 28Abraham set apart seven ewe lambs from the flock, 29and Abimelek asked Abraham, “What is the meaning of these seven ewe lambs you have set apart by themselves?”
30He replied, “Accept these seven lambs from my hand as a witnessn that I dug this well.o”
31So that place was called Beersheba,,p because the two men swore an oathq there.
32After the treatyr had been made at Beersheba,s Abimelek and Phicol the commander of his forcest returned to the land of the Philistines.u 33Abraham planted a tamarisk treev in Beersheba, and there he called on the name of the LORD,w the Eternal God.x 34And Abraham stayed in the land of the Philistinesy for a long time.
Genesis 22
Abraham Tested
1Some time later God testeda Abraham. He said to him, “Abraham!”
“Here I am,”b he replied.
2Then God said, “Take your sonc, your only son, whom you love—Isaac—and go to the region of Moriah.d Sacrifice him there as a burnt offeringe on a mountain I will show you.f”
3Early the next morningg Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. 4On the third day Abraham looked up and saw the place in the distance. 5He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.h”
6Abraham took the wood for the burnt offering and placed it on his son Isaac,i and he himself carried the fire and the knife.j As the two of them went on together, 7Isaac spoke up and said to his father Abraham, “Father?”
“Yes, my son?” Abraham replied.
“The fire and wood are here,” Isaac said, “but where is the lambk for the burnt offering?”
8Abraham answered, “God himself will providel the lambm for the burnt offering, my son.” And the two of them went on together.
9When they reached the place God had told him about,n Abraham built an altaro there and arranged the woodp on it. He bound his son Isaac and laid him on the altar,q on top of the wood. 10Then he reached out his hand and took the knifer to slay his son.s 11But the angel of the LORDt called out to him from heaven,u “Abraham! Abraham!”v
“Here I am,”w he replied.
12“Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God,x because you have not withheld from me your son, your only son.y”
13Abraham looked up and there in a thicket he saw a ram caught by its horns.z He went over and took the ram and sacrificed it as a burnt offering instead of his son.a 14So Abraham calledb that place The LORDc Will Provide. And to this day it is said, “On the mountain of the LORD it will be provided.d”
15The angel of the LORDe called to Abraham from heavenf a second time 16and said, “I swear by myself,g declares the LORD, that because you have done this and have not withheld your son, your only son,h 17I will surely bless youi and make your descendantsj as numerous as the stars in the skyk and as the sand on the seashore.l Your descendants will take possession of the cities of their enemies,m 18and through your offspring all nations on earth will be blessed,,n because you have obeyed me.”o
19Then Abraham returned to his servants, and they set off together for Beersheba.p And Abraham stayed in Beersheba.
Nahor’s Sons
20Some time later Abraham was told, “Milkah is also a mother; she has borne sons to your brother Nahor:q 21Uzr the firstborn, Buzs his brother, Kemuel (the father of Aram), 22Kesed, Hazo, Pildash, Jidlaph and Bethuel.t” 23Bethuel became the father of Rebekah.u Milkah bore these eight sons to Abraham’s brother Nahor.v 24His concubine,w whose name was Reumah, also had sons: Tebah, Gaham, Tahash and Maakah.
Genesis 23
The Death of Sarah
1Sarah lived to be a hundred and twenty-seven years old. 2She died at Kiriath Arbaa (that is, Hebron)b in the land of Canaan, and Abraham went to mourn for Sarah and to weep over her.c
3Then Abraham rose from beside his dead wife and spoke to the Hittites.,d He said, 4“I am a foreigner and strangere among you. Sell me some property for a burial site here so I can bury my dead.f”
5The Hittites replied to Abraham, 6“Sir, listen to us. You are a mighty princeg among us. Bury your dead in the choicest of our tombs. None of us will refuse you his tomb for burying your dead.”
7Then Abraham rose and bowed down before the people of the land, the Hittites. 8He said to them, “If you are willing to let me bury my dead, then listen to me and intercede with Ephron son of Zoharh on my behalf 9so he will sell me the cave of Machpelah,i which belongs to him and is at the end of his field. Ask him to sell it to me for the full price as a burial site among you.”
10Ephron the Hittite was sitting among his people and he replied to Abraham in the hearing of all the Hittitesj who had come to the gatek of his city. 11“No, my lord,” he said. “Listen to me; I give,l you the field, and I give you the cave that is in it. I give it to you in the presence of my people. Bury your dead.”
12Again Abraham bowed down before the people of the land 13and he said to Ephron in their hearing, “Listen to me, if you will. I will pay the price of the field. Accept it from me so I can bury my dead there.”
14Ephron answered Abraham, 15“Listen to me, my lord; the land is worth four hundred shekels of silver,m but what is that between you and me? Bury your dead.”
16Abraham agreed to Ephron’s terms and weighed out for him the price he had named in the hearing of the Hittites: four hundred shekels of silver,n according to the weight current among the merchants.o
17So Ephron’s field in Machpelahp near Mamreq—both the field and the cave in it, and all the trees within the borders of the field—was deeded 18to Abraham as his propertyr in the presence of all the Hittitess who had come to the gatet of the city. 19Afterward Abraham buried his wife Sarah in the cave in the field of Machpelahu near Mamre (which is at Hebronv) in the land of Canaan.w 20So the field and the cave in it were deededx to Abraham by the Hittites as a burial site.y
Genesis 24
Isaac and Rebekah
1Abraham was now very old,a and the LORD had blessedb him in every way.c 2He said to the senior servantd in his household, the one in charge of all that he had,e “Put your hand under my thigh.f 3I want you to swearg by the LORD, the God of heavenh and the God of earth,i that you will not get a wife for my sonj from the daughters of the Canaanites,k among whom I am living,l 4but will go to my country and my own relativesm and get a wife for my son Isaac.n” Map: Mesopotamia
5The servant asked him, “What if the woman is unwilling to come back with me to this land?o Shall I then take your son back to the country you came from?p”
6“Make sure that you do not take my son back there,”q Abraham said. 7“The LORD, the God of heaven,r who brought me out of my father’s household and my native lands and who spoke to me and promised me on oath, saying, ‘To your offspring,t I will give this land’u—he will send his angel before youv so that you can get a wife for my son from there. 8If the woman is unwilling to come back with you, then you will be released from this oathw of mine. Only do not take my son back there.”x 9So the servant put his hand under the thighy of his masterz Abraham and swore an oath to him concerning this matter.
10Then the servant left, taking with him ten of his master’s camelsa loaded with all kinds of good thingsb from his master. He set out for Aram Naharaim,c and made his way to the town of Nahor.d 11He had the camels kneel down near the welle outside the town; it was toward evening, the time the women go out to draw water.f
12Then he prayed, “LORD, God of my master Abraham,g make me successfulh today, and show kindnessi to my master Abraham. 13See, I am standing beside this spring, and the daughters of the townspeople are coming out to draw water.j 14May it be that when I say to a young woman, ‘Please let down your jar that I may have a drink,’ and she says, ‘Drink,k and I’ll water your camels too’l—let her be the one you have chosen for your servant Isaac.m By this I will known that you have shown kindness to my master.”
15Before he had finished praying,o Rebekahp came out with her jar on her shoulder. She was the daughter of Bethuelq son of Milkah,r who was the wife of Abraham’s brother Nahor.s 16The woman was very beautiful,t a virgin;u no man had ever slept with her. She went down to the spring, filled her jar and came up again.
17The servant hurried to meet her and said, “Please give me a little water from your jar.”v
18“Drink,w my lord,” she said, and quickly lowered the jar to her hands and gave him a drink.
19After she had given him a drink, she said, “I’ll draw water for your camelsx too,y until they have had enough to drink.” 20So she quickly emptied her jar into the trough, ran back to the well to draw more water, and drew enough for all his camels.z 21Without saying a word, the man watched her closely to learn whether or not the LORD had made his journey successful.a
22When the camels had finished drinking, the man took out a gold nose ringb weighing a beka and two gold braceletsc weighing ten shekels. 23Then he asked, “Whose daughter are you?d Please tell me, is there room in your father’s house for us to spend the night?e”
24She answered him, “I am the daughter of Bethuel, the son that Milkah bore to Nahor.f” 25And she added, “We have plenty of straw and fodder,g as well as room for you to spend the night.”
26Then the man bowed down and worshiped the LORD,h 27saying, “Praise be to the LORD,i the God of my master Abraham,j who has not abandoned his kindness and faithfulnessk to my master. As for me, the LORD has led me on the journeyl to the house of my master’s relatives.”m
28The young woman ran and told her mother’s household about these things.n 29Now Rebekah had a brother named Laban,o and he hurried out to the man at the spring. 30As soon as he had seen the nose ring, and the bracelets on his sister’s arms,p and had heard Rebekah tell what the man said to her, he went out to the man and found him standing by the camels near the spring. 31“Come, you who are blessed by the LORD,”q he said. “Why are you standing out here? I have prepared the house and a place for the camels.”
32So the man went to the house, and the camels were unloaded. Straw and fodderr were brought for the camels, and water for him and his men to wash their feet.s 33Then food was set before him, but he said, “I will not eat until I have told you what I have to say.”
“Then tell us,” Laban said.
34So he said, “I am Abraham’s servant.t 35The LORD has blessedu my master abundantly,v and he has become wealthy.w He has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys.x 36My master’s wife Sarah has borne him a son in her old age,y and he has given him everything he owns.z 37And my master made me swear an oath,a and said, ‘You must not get a wife for my son from the daughters of the Canaanites, in whose land I live,b 38but go to my father’s family and to my own clan, and get a wife for my son.’c
39“Then I asked my master, ‘What if the woman will not come back with me?’d
40“He replied, ‘The LORD, before whom I have walked faithfully,e will send his angel with youf and make your journey a success,g so that you can get a wife for my son from my own clan and from my father’s family.h 41You will be released from my oath if, when you go to my clan, they refuse to give her to you—then you will be released from my oath.’i
42“When I came to the spring today, I said, ‘LORD, God of my master Abraham, if you will, please grant successj to the journey on which I have come. 43See, I am standing beside this spring.k If a young womanl comes out to draw water and I say to her, “Please let me drink a little water from your jar,”m 44and if she says to me, “Drink, and I’ll draw water for your camels too,” let her be the one the LORD has chosen for my master’s son.’n
45“Before I finished praying in my heart,o Rebekah came out, with her jar on her shoulder.p She went down to the spring and drew water, and I said to her, ‘Please give me a drink.’q
46“She quickly lowered her jar from her shoulder and said, ‘Drink, and I’ll water your camels too.’r So I drank, and she watered the camels also.s
47“I asked her, ‘Whose daughter are you?’t
“She said, ‘The daughter of Bethuelu son of Nahor, whom Milkah bore to him.’v
“Then I put the ring in her nosew and the bracelets on her arms,x 48and I bowed down and worshiped the LORD.y I praised the LORD, the God of my master Abraham,z who had led me on the right road to get the granddaughter of my master’s brother for his son.a 49Now if you will show kindness and faithfulnessb to my master, tell me; and if not, tell me, so I may know which way to turn.”
50Laban and Bethuelc answered, “This is from the LORD;d we can say nothing to you one way or the other.e 51Here is Rebekah; take her and go, and let her become the wife of your master’s son, as the LORD has directed.f”
52When Abraham’s servant heard what they said, he bowed down to the ground before the LORD.g 53Then the servant brought out gold and silver jewelry and articles of clothingh and gave them to Rebekah; he also gave costly giftsi to her brother and to her mother. 54Then he and the men who were with him ate and drank and spent the night there.
When they got up the next morning, he said, “Send me on my wayj to my master.”
55But her brother and her mother replied, “Let the young woman remain with us ten days or so;k then you may go.”
56But he said to them, “Do not detain me, now that the LORD has granted successl to my journey. Send me on my waym so I may go to my master.”
57Then they said, “Let’s call the young woman and ask her about it.”n 58So they called Rebekah and asked her, “Will you go with this man?”
“I will go,”o she said.
59So they sent their sister Rebekah on her way,p along with her nurseq and Abraham’s servant and his men. 60And they blessedr Rebekah and said to her,
“Our sister, may you increase
to thousands upon thousands;s
may your offspring possess
the cities of their enemies.”t
61Then Rebekah and her attendantsu got ready and mounted the camels and went back with the man. So the servant took Rebekah and left.
62Now Isaac had come from Beer Lahai Roi,v for he was living in the Negev.w 63He went out to the field one evening to meditate,,x and as he looked up,y he saw camels approaching. 64Rebekah also looked up and saw Isaac. She got down from her camelz 65and asked the servant, “Who is that man in the field coming to meet us?”
“He is my master,” the servant answered. So she took her veila and covered herself.
66Then the servant told Isaac all he had done. 67Isaac brought her into the tentb of his mother Sarah,c and he married Rebekah.d So she became his wife, and he loved her;e and Isaac was comforted after his mother’s death.f
Genesis 25
The Death of Abraham
25:1-4pp — 1Ch 1:32-33
1Abraham had taken another wife, whose name was Keturah. 2She bore him Zimran,a Jokshan, Medan, Midian,b Ishbak and Shuah.c 3Jokshan was the father of Shebad and Dedan;e the descendants of Dedan were the Ashurites, the Letushites and the Leummites. 4The sons of Midian were Ephah,f Epher, Hanok, Abida and Eldaah. All these were descendants of Keturah.
5Abraham left everything he owned to Isaac.g 6But while he was still living, he gave gifts to the sons of his concubinesh and sent them away from his son Isaaci to the land of the east.j
7Abraham lived a hundred and seventy-five years.k 8Then Abraham breathed his last and died at a good old age,l an old man and full of years; and he was gathered to his people.m 9His sons Isaac and Ishmael buried himn in the cave of Machpelaho near Mamre,p in the field of Ephronq son of Zohar the Hittite,r 10the field Abraham had bought from the Hittites.,s There Abraham was buried with his wife Sarah. 11After Abraham’s death, God blessed his son Isaac,t who then lived near Beer Lahai Roi.u
Ishmael’s Sons
25:12-16pp — 1Ch 1:29-31
12This is the accountv of the family line of Abraham’s son Ishmael, whom Sarah’s slave, Hagarw the Egyptian, bore to Abraham.x
13These are the names of the sons of Ishmael, listed in the order of their birth: Nebaiothy the firstborn of Ishmael, Kedar,z Adbeel, Mibsam, 14Mishma, Dumah,a Massa, 15Hadad, Tema,b Jetur,c Naphish and Kedemah. 16These were the sons of Ishmael, and these are the names of the twelve tribal rulersd according to their settlements and camps.e 17Ishmael lived a hundred and thirty-seven years. He breathed his last and died, and he was gathered to his people.f 18His descendantsg settled in the area from Havilah to Shur,h near the eastern border of Egypt, as you go toward Ashur. And they lived in hostility toward all the tribes related to them.i
Jacob and Esau
19This is the accountj of the family line of Abraham’s son Isaac.
Abraham became the father of Isaac, 20and Isaac was forty years oldk when he married Rebekahl daughter of Bethuelm the Aramean from Paddan Aram,n and sister of Labano the Aramean.p
21Isaac prayed to the LORD on behalf of his wife, because she was childless.q The LORD answered his prayer,r and his wife Rebekah became pregnant. 22The babies jostled each other within her, and she said, “Why is this happening to me?” So she went to inquire of the LORD.s
23The LORD said to her,
“Two nationst are in your womb,
and two peoples from within you will be separated;
one people will be stronger than the other,
and the older will serve the younger.u”
24When the time came for her to give birth,v there were twin boys in her womb.w 25The first to come out was red,x and his whole body was like a hairy garment;y so they named him Esau.,z 26After this, his brother came out,a with his hand grasping Esau’s heel;b so he was named Jacob.,c Isaac was sixty years oldd when Rebekah gave birth to them.
27The boys grew up, and Esau became a skillful hunter,e a man of the open country,f while Jacob was content to stay at home among the tents. 28Isaac, who had a taste for wild game,g loved Esau, but Rebekah loved Jacob.h
29Once when Jacob was cooking some stew,i Esau came in from the open country,j famished. 30He said to Jacob, “Quick, let me have some of that red stew!k I’m famished!” (That is why he was also called Edom.)l
31Jacob replied, “First sell me your birthright.m”
32“Look, I am about to die,” Esau said. “What good is the birthright to me?”
33But Jacob said, “Swearn to me first.” So he swore an oath to him, selling his birthrighto to Jacob.
34Then Jacob gave Esau some bread and some lentil stew.p He ate and drank, and then got up and left.
So Esau despised his birthright.
1 1:26 Probable reading of the original Hebrew text (see Syriac); Masoretic Text the earth
1 2:5 Or land; also in verse 6
3 2:7 The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah); it is also the name Adam (see verse 20).
5 2:13 Possibly southeast Mesopotamia
7 2:21 Or took part of the man’s side
4 3:20 Eve probably means living.
5 3:24 Or placed in front
2 4:1 Cain sounds like the Hebrew for brought forth or acquired.
4 4:8 Samaritan Pentateuch, Septuagint, Vulgate and Syriac; Masoretic Text does not have “Let’s go out to the field.”
5 4:15 Septuagint, Vulgate and Syriac; Hebrew Very well
6 4:16 Nod means wandering (see verses 12 and 14).
7 4:22 Or who instructed all who work in
8 4:25 Seth probably means granted.
2 5:6 Father may mean ancestor; also in verses 7-26.
3 5:29 Noah sounds like the Hebrew for comfort.
1 6:3 Or My spirit will not remain in
3 6:14 The meaning of the Hebrew for this word is uncertain.
4 6:15 That is, about 450 feet long, 75 feet wide and 45 feet high or about 135 meters long, 23 meters wide and 14 meters high
5 6:16 That is, about 18 inches or about 45 centimeters
6 6:16 The meaning of the Hebrew for this clause is uncertain.
1 7:20 That is, about 23 feet or about 6.8 meters
2 7:20 Or rose more than fifteen cubits, and the mountains were covered
1 9:20 Or soil, was the first
2 9:27 Japheth sounds like the Hebrew for extend.
1 10:2 Sons may mean descendants or successors or nations; also in verses 3,4,6,7,20-23,29 and 31.
2 10:4 Some manuscripts of the Masoretic Text and Samaritan Pentateuch (see also Septuagint and 1 Chron. 1:7); most manuscripts of the Masoretic Text Dodanites
3 10:8 Father may mean ancestor or predecessor or founder; also in verses 13,15,24 and 26.
4 10:10 Or Uruk and Akkad—all of them in
5 10:10 That is, Babylonia
6 10:11 Or Nineveh with its city squares
7 10:15 Or of the Sidonians, the foremost
8 10:21 Or Shem, the older brother of
10 10:24 Hebrew; Septuagint father of Cainan, and Cainan was the father of
11 10:25 Peleg means division.
1 11:2 Or from the east; or in the east
2 11:2 That is, Babylonia
3 11:9 That is, Babylon; Babel sounds like the Hebrew for confused.
4 11:10 Father may mean ancestor; also in verses 11-25.
5 11:12,13 Hebrew; Septuagint (see also Luke 3:35,36 and note at Gen. 10:24) 35 years, he became the father of Cainan. 13And after he became the father of Cainan, Arphaxad lived 430 years and had other sons and daughters, and then he died. When Cainan had lived 130 years, he became the father of Shelah. And after he became the father of Shelah, Cainan lived 330 years and had other sons and daughters
1 12:2 Or be seen as blessed
2 12:3 Or earth / will use your name in blessings (see 48:20)
1 13:15 Or seed; also in verse 16
1 14:1 That is, Babylonia; also in verse 9
2 14:13 Or a relative; or an ally
2 15:1 Or shield; / your reward will be very great
3 15:2 The meaning of the Hebrew for this phrase is uncertain.
1 16:11 Ishmael means God hears.
2 16:12 Or live to the east / of
3 16:13 Or seen the back of
4 16:14 Beer Lahai Roi means well of the Living One who sees me.
2 17:5 Abram means exalted father.
3 17:5 Abraham probably means father of many.
4 17:19 Isaac means he laughs.
2 18:6 That is, probably about 36 pounds or about 16 kilograms
3 18:18 Or will use his name in blessings (see 48:20)
4 18:22 Masoretic Text; an ancient Hebrew scribal tradition but the LORD remained standing before Abraham
5 18:24 Or forgive; also in verse 26
1 19:14 Or were married to
2 19:18 Or No, Lord; or No, my lord
3 19:19 The Hebrew is singular.
4 19:19 The Hebrew is singular.
5 19:19 The Hebrew is singular.
6 19:22 Zoar means small.
7 19:37 Moab sounds like the Hebrew for from father.
8 19:38 Ben-Ammi means son of my father’s people.
9 19:38 Hebrew Bene-Ammon
1 20:16 That is, about 25 pounds or about 12 kilograms
1 21:3 Isaac means he laughs.
3 21:16 Hebrew; Septuagint the child
4 21:31 Beersheba can mean well of seven and well of the oath.
1 22:13 Many manuscripts of the Masoretic Text, Samaritan Pentateuch, Septuagint and Syriac; most manuscripts of the Masoretic Text a ram behind him
3 22:18 Or and all nations on earth will use the name of your offspring in blessings (see 48:20)
1 23:3 Or the descendants of Heth; also in verses 5,7,10,16,18 and 20
5 23:15 That is, about 10 pounds or about 4.6 kilograms
2 24:10 That is, Northwest Mesopotamia
3 24:22 That is, about 1/5 ounce or about 5.7 grams
4 24:22 That is, about 4 ounces or about 115 grams
6 24:63 The meaning of the Hebrew for this word is uncertain.
1 25:10 Or the descendants of Heth
2 25:18 Or lived to the east of
3 25:20 That is, Northwest Mesopotamia
4 25:25 Esau may mean hairy.
5 25:26 Jacob means he grasps the heel, a Hebrew idiom for he deceives.
1:1 A summary statement introducing the six days of creative activity (see note on 2:1). The truth of this majestic verse was joyfully affirmed by poet (Ps 102:25) and prophet (Isa 40:21). In the beginning God. The Bible always assumes, and never argues, God’s existence. Although everything else had a beginning, God has always been (Ps 90:2). In the beginning. Jn 1:1–10, which stresses the work of Christ in creation, opens with the same phrase. God created. “God” renders the common Hebrew noun Elohim. It is plural but the verb is singular, a normal usage in the OT when reference is to the one true God. This use of the plural expresses intensification rather than number and has been called the plural of majesty, or of potentiality. In the OT the Hebrew verb for “create” is used only of divine, never of human, activity. the heavens and the earth. “All things” (Isa 44:24). That God created everything is also taught in Ecc 11:5; Jer 10:16; Jn 1:3; Col 1:16; Heb 1:2. The positive, life-oriented teaching of v. 1 is beautifully summarized in Isa 45:18.
1:2 earth. The focus of this account. formless and empty. The phrase, which appears elsewhere only in Jer 4:23, gives structure to the rest of the chapter (see note on v. 11). God’s “separating” and “gathering” on days 1–3 gave form, and his “making” and “filling” on days 4–6 removed the emptiness. darkness . . . the waters. Completes the picture of a world awaiting God’s light-giving, order-making and life-creating word. and. Or “but.” The awesome (and, for ancient people, fearful) picture of the original state of the visible creation is relieved by the majestic announcement that the mighty Spirit of God hovers over creation. The announcement anticipates God’s creative words that follow. Spirit of God. He was active in creation, and his creative power continues today (Job 33:4; Ps 104:30).
1:3 God said. Merely by issuing his royal decree, God brought all things into being (Ps 33:6, 9; 148:5; Heb 11:3). Let there be light. God’s first creative word called forth light in the midst of the primeval darkness. Light is necessary for making God’s creative works visible and life possible. In the OT it is also symbolic of life and blessing (2Sa 22:29; Job 3:20; 30:26; 33:30; Ps 49:19; 56:13; 97:11; 112:4; Isa 53:11; 58:8,10; 59:9; 60:1,3). Paul uses this word to illustrate God’s re-creating work in sin-darkened hearts (2Co 4:6).
1:4 good. Everything God created is good (vv. 10,12,18,21, 25); in fact, the conclusion declares it to be “very good” (v. 31). The creation, as fashioned and ordered by God, had no lingering traces of disorder and no dark and threatening forces arrayed against God or people. Even darkness and the deep were given benevolent functions in a world fashioned to bless and sustain life (see Ps 104:19–26; 127:2—see also NIV text note there).
1:5 called. See vv. 8,10. In the ancient Near East, for a king to name people or things was an act of claiming dominion over them (17:5,15; 41:45; 2Ki 23:34; 24:17; Da 1:7). In this creation account, God named the great cosmic realities of day, night, sky, land and seas. He left to human beings the naming of the creatures they were given dominion over (see vv. 26,28; see also 2:19 and note). first day. Some say that the creation days were 24-hour days, others that they were indefinite periods (see article).
1:6 vault. The atmosphere, or “sky” (v. 8), as seen from the earth. “Hard as a mirror” (Job 37:18) and “like a canopy” (Isa 40:22) are among the many pictorial phrases used to describe it.
1:7 And it was so. The only possible outcome, whether stated (vv. 9,11,15,24,30) or implied, to God’s “Let there be” (see Ps 33:6,9 and note on 33:6).
1:9 one place. A picturesque way of referring to the “seas” (v. 10) that surround the dry land on all sides and into which the waters of the lakes and rivers flow. The earth was “formed out of water” (2Pe 3:5) and “founded . . . on the seas” (Ps 24:2), and the waters are not to cross the boundaries set for them (see Ps 104:7–9 and note on v. 9; Jer 5:22).
1:11 God said. This phrase is used twice on the third day (vv. 9,11) and three times (vv. 24,26,29) on the sixth day. These two days are climactic, as the following structure of ch. 1 reveals (see note on v. 2 regarding “formless and empty”).
1:14 serve as signs. In the ways mentioned here, not in any astrological or other such sense (Ps 104:19; 136:7–9).
1:16 two great lights. The words “sun” and “moon” seem to be avoided deliberately here, since both were used as proper names for the pagan deities associated with these heavenly bodies. They are light-givers to be appreciated, not powers to be feared, because the one true God made them (Isa 40:26). Since the emphasis is on the greater light and lesser light, the stars seem to be mentioned almost as an afterthought. But Ps 136:9 indicates that the stars help the moon “govern the night.” govern. God, the great Creator-King, assigns subordinate regulating roles to certain created things. A subordinate regulating role would later also be assigned to God’s human creation (vv. 26,28).
1:21 creatures of the sea. The Hebrew word underlying this phrase was used in Canaanite mythology to name a dreaded sea monster, such as Leviathan. This word is often used figuratively in OT poetry to refer to one of God’s most powerful opponents pictured as national (Babylonia, Jer 51:34; Egypt, Isa 51:9; Eze 29:3; 32:2) or cosmic (Job 7:12; Ps 74:13; Isa 27:1, though some take the latter as a reference to Egypt). In Genesis, however, the creatures of the sea are portrayed not as enemies to be feared but as part of God’s good creation to be appreciated (cf. Ps 104:26 and note).
1:22 Be fruitful and increase in number. God’s benediction on living things that inhabit the water and that fly in the air. By his blessing they flourish and fill both realms with life (see note on v. 28). God’s rule over his created realm promotes and blesses life.
1:26 us . . . our . . . our. God speaks as the Creator-King, announcing his crowning work to the members of his heavenly court (see 3:22; 11:7; Isa 6:8; see also 1Ki 22:19–23; Job 15:8; Jer 23:18). image . . . likeness. No distinction should be made between “image” and “likeness,” which are synonyms both in the OT (5:1; 9:6) and the NT (1Co 11:7; Col 3:10; Jas 3:9) and in a ninth-century bc Aramaic inscription found in 1979 on a life-size statue of a local ruler at Tell Fekheriyeh in Syria. Since human beings are made in God’s image, they are all worthy of honor and respect; they are neither to be murdered (9:6) nor cursed (Jas 3:9). “Image” includes such characteristics as “righteousness and holiness” (Eph 4:24) and “knowledge” (Col 3:10). Believers are to be “conformed to the image” of Christ (Ro 8:29) and will someday be “like him” (1Jn 3:2; see note on Col 1:15). so that they may rule. Within the realm of his visible creation God places a creature capable of acting as his agent in relationship to other creatures (1) to represent God’s claim to kingship over his creation and (2) to bring its full potential to realization—all to the praise of the Creator’s glory. For a celebration of humanity’s exalted role (under God) in the creation, see Ps 8:5–8 and notes. For the ultimate embodiment of humanity’s dominion over the creation, see Eph 1:22; Heb 2:5–9 and notes. rule. Humans are the climax of God’s creative activity, and God has “crowned them with glory and honor” and made them rulers over the rest of his creation (Ps 8:5–8). Since they were created in the image of the divine King, delegated sovereignty (kingship) was bestowed on them.
1:27 This highly significant verse is the first occurrence of poetry in the OT (which is about 40 percent poetry). created. The word is used here three times to describe the central divine act of the sixth day (see note on v. 1). male and female. Alike they bear the image of God, and together they share in the divine benediction that follows.
1:28 God blessed them . . . fill . . . subdue . . . Rule. Humankind goes forth from the hands of the Creator under his divine benediction—flourishing, filling the earth with their kind, and exercising dominion over the other earthly creatures (v. 26; 2:15; Ps 8:6–8). Human culture, accordingly, is not anti-God (though fallen human beings often have turned their efforts into proud rebellion against God). Rather, it is the activity of those who bear the image of their Creator and share, as God’s servants, in his kingly rule. As God’s representatives in the creaturely realm, they are stewards of God’s creatures. They are not to exploit, waste or despoil them, but are to care for them (see note on 2:15) and use them in the service of God and humankind.
1:29–30 People and animals seem to be portrayed as originally vegetarian (see 9:3 and note).
1:31 very good. See note on v. 4. the sixth day. Perhaps to stress the finality and importance of this day, in the Hebrew text the definite article is first used here in regard to the creation days.
2:1 Forms a frame with 1:1 for the entire creation account (see note on 1:1).
2:2 finished . . . rested. God rested on the seventh day, not because he was weary, but because nothing formless or empty remained. His creative work was completed—and it was “very good” (1:31). The Creator rested to commemorate his work.
2:3 God blessed the seventh day and made it holy . . . rested. Although the word “Sabbath” is not used here, the Hebrew verb translated “rested” (v. 2) is the origin of the noun “Sabbath.” Ex 20:11 quotes the first half of v. 3, but substitutes “Sabbath” for “seventh,” clearly equating the two. The first record of obligatory Sabbath observance is of Israel on her way from Egypt to Sinai (Ex 16), but according to Ne 9:13–14 the Sabbath was not an official covenant obligation until the giving of the law at Mount Sinai.
2:4—4:26 The beginning of human history, in distinction from the account of creation in 1:1—2:3 (see article).
2:7 formed. The Hebrew for this verb commonly referred to the work of a potter (Isa 45:9; Jer 18:6), who fashions vessels from clay (Job 33:6). “Make” (1:26), “create” (1:27) and “form” are used to describe God’s creation of both people and animals (v. 19; 1:21,25). breath of life. Humans and animals alike have the breath of life in them (1:30; Job 33:4). the man became a living being. The Hebrew phrase here translated “living being” is translated “living creatures” in 1:20,24. The words of 2:7 therefore imply that people, at least physically, have affinity with the animals. The great difference is that people are made “in the image of God” (1:27) and have a unique relation both to God as his servants and to the other creatures as God’s stewards over them (Ps 8:5–8).
2:8 in the east. From the standpoint of the author of Genesis. The garden was thought of as being near where the Tigris and Euphrates Rivers (v. 14) meet, in what is today southern Iraq. Eden. A name synonymous with “paradise” and related to either (1) a Hebrew word meaning “bliss” or “delight” or (2) a Mesopotamian word meaning “a plain.” Perhaps the author subtly suggests both.
2:9 tree of life. Signifying and giving life, without death, to those who eat its fruit (3:22; Rev 2:7; 22:2,14). tree of the knowledge of good and evil. Signifying and giving knowledge of good and evil, leading ultimately to death, to those who eat its fruit (v. 17; 3:3). “Knowledge of good and evil” refers to moral knowledge or ethical discernment (Dt 1:39; Isa 7:15–16). God gave Adam and Eve both life and moral discernment. Their access to the fruit of the tree of life showed that God’s will and intention for them was life. Ancient pagans believed that the gods intended for human beings always to be mortal. In eating the fruit of the tree of the knowledge of good and evil, Adam and Eve sought a creaturely source of discernment in order to be morally independent of God.
2:11 Pishon. Location unknown. The Hebrew word may be a common noun meaning “gusher.” Havilah. Location unknown; perhaps mentioned again in 10:29. It is probably to be distinguished from the Havilah of 10:7 (see note there), which was in Arabia.
2:13 Gihon. Location unknown. The Hebrew word may be a common noun meaning “spurter.” Both the Pishon and the Gihon may have been streams in Lower Mesopotamia near the Persian Gulf. The names were those current when Genesis was written.
2:14 Ashur. An ancient capital city of Assyria (“Assyria” and “Ashur” are related words). Euphrates. Often called in Hebrew simply “the River” because of its size and importance (see note on 15:18).
2:15 work . . . take care. See notes on 1:26,28. The man is now charged to govern the earth responsibly under God’s sovereignty.
2:16 any tree. Including the tree of life (v. 9).
2:17 certainly die. Despite the serpent’s denial (3:4), disobeying God ultimately results in death.
2:18–25 The only full account of the creation of woman in ancient Near Eastern literature.
2:19 name them. His first act of dominion over the creatures around him (see note on 1:5).
2:24 leaves his father and mother. Marriage involves the transfer of one’s most important human allegiance from parents to spouse. united . . . one flesh. The divine intention for husband and wife was monogamy. Together they were to form as inseparable a union as that between parent and child. As parents and their children are the same “flesh and blood” (see 29:14 and note), so husband and wife should be bound together as “one flesh” as long as they live—of which sexual union is an expression (cf. 1Co 6:16 and note).
2:25 naked . . . no shame. Freedom from shame, signifying moral innocence, would soon be lost as a result of sin (see 3:7 and note).
3:1–24 The disobedience of Adam and Eve, and God’s response that affects the whole course of human history (cf. Ro 5:12–21 and notes).
3:3 and you must not touch it. The woman adds to God’s word, distorting his directive and demonstrating that the serpent’s subtle challenge was working its poison.
3:4 You will not certainly die. The blatant denial of a specific divine pronouncement (2:17).
3:5 God knows. The serpent accuses God of having unworthy motives. In Job 1:9–11; 2:4–5 he accuses righteous Job of the same. your eyes will be opened, and you will be like God. The statement is only half true. Their eyes were opened, to be sure (v. 7), but the result was quite different from what the serpent had promised. knowing good and evil. See note on 2:9.
3:6 good for food . . . pleasing to the eye . . . desirable for gaining wisdom. Three aspects of temptation. Cf. Lk 4:3, 5,9; 1Jn 2:16 and note.
3:7 they realized they were naked. No longer innocent, they had a new awareness of themselves and of each other in their nakedness, which now produced in them a sense of shame (see note on 2:25). they . . . made coverings. Their own feeble and futile attempt to hide their shame, which only God could cover (see note on v. 21).
3:8 garden. Once a place of joy and of fellowship with God, it became a place of fear and of hiding from God.
3:9 Where are you? A rhetorical question (4:9).
3:12 The woman you put here . . . gave me. The man blames God and the woman—anyone but himself—for his sin.
3:13 The serpent deceived me. The woman blames the serpent rather than herself.
3:14 Cursed. The serpent, the woman and the man were all judged, but only the serpent and the ground were cursed—the latter because of Adam (v. 17). dust. The symbol of death itself (v. 19) would be the serpent’s food.
3:15 he will crush your head, and you will strike his heel. The antagonism between people and snakes is used to symbolize the outcome of the titanic struggle between God and the evil one, a struggle played out in the hearts and history of humankind. The offspring of the woman would eventually crush the serpent’s head, a promise fulfilled in Christ’s victory over Satan—a victory in which all believers will share (Ro 16:20).
3:16 pains in childbearing. Her judgment fell on what was most uniquely hers as a woman and as a “suitable helper” (2:20) for her husband. Similarly, the man’s judgment was that his work would become particularly difficult. The same Hebrew word is used to describe the “labor” of both the woman (v. 16) and the man (v. 17). give birth to children. As a sign of grace in the midst of judgment, the original benediction (see 1:28 and note) is not withdrawn. desire . . . rule. The Hebrew for “desire” here may mean the desire for intimacy or the desire to rule over her husband. But God’s judgment is that the husband will dominate her. Consequently, their relationship will be characterized by trouble and anguish rather than joy and blessing.
3:17–19 you will eat. Though he would have to work hard and long (judgment), the man would be able to produce food that would sustain life (grace).
3:18 Cultivating the ground and sowing the seed of desired crops create a situation in which certain native plants become weeds—of which “thorns and thistles” are the most troublesome.
3:19 return to the ground . . . to dust you will return. Adam’s labor would not be able to stave off death. The origin of his body (2:7) and the source of his food (v. 17) became a symbol of his eventual death.
3:20 named his wife. Not an act of claiming dominion over her (see notes on 1:5; 2:19) but of memorializing her significance for him and the human race.
3:21 clothed them. In contrast to the feeble efforts of Adam and Eve (v. 7), only God could effectively cover their shame. Some suggest that the use of animal skins implies that a sacrificial death was necessary to remove their shame.
3:22 us. See note on 1:26. knowing good and evil. In a terribly perverted way, the serpent’s’ prediction (v. 5) came true. live forever. Sin, which always results in death (Ps 37:1–2; Pr 11:19; Eze 33:8–9; Ro 6:23; Jas 1:14–15), cuts the sinner off from God’s gift of eternal life.
3:23 banished him from the Garden . . . to work the ground. Before Adam sinned, he had worked in a beautiful and fruitful garden (2:15). Now he would have to till undeveloped land and struggle with the curse of thorns and thistles (v. 18).
3:24 cherubim. Similar to the statues of winged figures that stood guard at the entrances to palaces and temples in ancient Mesopotamia (see note on Ex 25:18). to guard. The sword of God’s judgment stood between fallen humanity and God’s garden. The reason is given in v. 22. Only through God’s redemption in Christ do people have access again to the tree of life (Rev 2:7; 22:2,14,19).
4:1–26 How human sin progressed from murder of a brother in the second generation to arrogant assertion of independence from God and a claim of total self-sufficiency in the seventh generation.
4:2 Abel. The name means “breath” or “temporary” or “meaningless” (the translation of the same basic Hebrew word that is in Ecc 1:2; 12:8) and hints at the shortness of Abel’s life.
4:3–4 Cain brought some of the fruits . . . And Abel also brought . . . fat portions from some of the firstborn of his flock. The contrast is not between an offering of plant life and an offering of animal life, but between a careless, thoughtless offering and a choice, generous offering (cf. Lev 3:16 and note). Motivation and heart attitude are all-important, and God looked with favor on Abel and his offering because of Abel’s faith (see Heb 11:4 and note). firstborn. Indicative of the recognition that all the productivity of the flock is from the Lord and all of it belongs to him.
4:7 it desires to have you. In Hebrew, the same expression as that for “your desire will be for [your husband]” in 3:16 (see also SS 7:10).
4:8 attacked his brother . . . and killed him. The first murder was especially monstrous because it was committed with deliberate deceit (“Let’s go out to the field”), against a brother (vv. 9–11; 1Jn 3:12) and against a good man (see Mt 23:35; Heb 11:4 and notes)—a striking illustration of the awful consequences of the fall.
4:9 Where . . . ? A rhetorical question (3:9). I don’t know. An outright lie. Am I my brother’s keeper? Demonstrating callous indifference—all too common through the whole course of human history.
4:10 Your brother’s blood cries out. For justice. “Righteous Abel” (Mt 23:35), in one sense a “prophet” (Lk 11:50–51), “still speaks, even though he is dead” (Heb 11:4), for his spilled blood continues to cry out to God against all those who do violence to others. But the blood of Christ “speaks a better word than the blood of Abel” (Heb 12:24).
4:11 curse. The ground had been cursed because of human sin (3:17), and now Cain himself is cursed. Formerly he had worked the ground, and it had produced life for him (vv. 2–3). Now the ground, soaked with his brother’s blood, would no longer yield its produce for him (v. 12).
4:12 wanderer. Estranged from other people and finding even the ground inhospitable, he became a wanderer in the land of wandering (see NIV text note on v. 16).
4:13 My punishment is more than I can bear. Confronted with his crime and its resulting curse, Cain responded not with remorse but with self-pity. His sin was virtually uninterrupted: impiety (v. 3), anger (v. 5), jealousy, deception and murder (v. 8), falsehood (v. 9) and self-seeking (v. 13). The final result was alienation from God himself (vv. 14,16).
4:14–15 whoever . . . anyone . . . no one. These words seem to imply the presence of substantial numbers of people outside Cain’s immediate family, but perhaps they only anticipate the future rapid growth of the race. Alternatively, Cain’s reference to himself was inclusive of his whole family line, which stood under judgment with him (as did the family line of Adam). Note that Cain built a city (v. 17) and that his descendant Lamech boasted of avenging (defending) himself (vv. 23–24).
4:15 mark. A warning sign to protect him from an avenger. For the time being, the life of the murderer is spared (but see 6:7; 9:6). For a possible parallel, see Eze 9:4.
4:16 Nod. Location unknown. See NIV text note.
4:17–18 Cain . . . Enoch . . . Irad . . . Mehujael . . . Methushael . . . Lamech. Together with that of Adam, these names add up to a total of seven, a number often signifying completeness (v. 15). Each of the six names listed here is paralleled by a similar or identical name in the genealogy of Seth in ch. 5 as follows: Kenan (5:12), Enoch (5:21), Jared (5:18), Mahalalel (5:15), Methuselah (5:25), Lamech (5:28). The similarity between the two sets of names is striking and may suggest the selective nature of such genealogies (see note on 5:5). For an example of such selectivity elsewhere, see Ezr 7:3, where comparison with 1Ch 6:7–10 indicates that six names were omitted between Azariah and Meraioth. See also Introduction to 1 Chronicles: Genealogies and notes on Mt 1:5, 8,11,17.
4:19 married two women. Polygamy entered history. Haughty Lamech, the seventh from Adam in the line of Cain, perhaps sought to attain the benefits of God’s primeval blessing (see 1:28 and note) by his own device—multiplying his wives. Monogamy, however, was the original divine intention (2:23–24).
4:20–22 Jabal . . . Jubal . . . Tubal-Cain. Lamech’s three sons had similar names, each derived from a Hebrew verb meaning “to bring, carry, lead,” and emphasizing activity. Tubal-Cain’s name was especially appropriate, since “Cain” means “metalsmith.”
4:22 tools. For agriculture and construction; perhaps also for war (1Sa 13:19–21).
4:23 killed a man for wounding me. Violent and wanton destruction of human life by one who proclaimed his complete independence from God by taking vengeance with his own hands (see Dt 32:35 and note). Lamech proudly claimed to be master of his own destiny, thinking that he and his sons, by their own achievements, would redeem themselves from the curse on the line of Cain. This titanic claim climaxes the catalog of sins that began with Cain’s unworthy offering and the murder of his brother.
4:24 seventy-seven times. Lamech’s arrogant announcement of personal revenge would find its counterpoint in Jesus’ response to Peter’s question about forgiveness in Mt 18:21–22 (see note on Mt 18:22).
4:25 again . . . another child. Abel was dead, and Cain was alienated, so Adam and Eve were granted a third son to carry on the family line.
4:26 Enosh. The name, like “Adam” (see NIV text note on 2:7), means “man” or “humankind.” began to call on the name of the LORD. Lamech’s proud self-reliance, so characteristic of the line of Cain, is contrasted with dependence on God found in the line of Seth.
5:1 account. See note on 2:4. likeness. See note on 1:26.
5:2 male and female. See note on 1:27. blessed them. See 1:28 and note. named them. See note on 1:5.
5:3 his own likeness . . . his own image. See note on 1:26. As God created sinless Adam in his own perfect image, so now sinful Adam has a son in his own imperfect image.
5:22,24 walked faithfully with God. The phrase replaces the word “lived” in the other paragraphs of the chapter and reminds us that there is a difference between walking faithfully with God and merely living.
5:24 then he was no more, because God took him away. The phrase replaces “and then he died” in the other paragraphs of the chapter. Like Elijah, who was “taken” (2Ki 2:10) to heaven, Enoch was taken away (cf. Ps 49:15; 73:24) to the presence of God without experiencing death (Heb 11:5). Lamech, the seventh from Adam in the genealogy of Cain, was evil personified. But “Enoch, the seventh from Adam” (Jude 14) in the genealogy of Seth, “was commended as one who pleased God” (Heb 11:5).
5:27 969 years. Only Noah and his family survived the flood. If the figures concerning life spans are literal, Methuselah died in the year of the flood (the figures in vv. 25,28 and 7:6 add up to exactly 969).
6:1–8 How the early history of humankind led to such pervasive corruption that God was moved to bring a radical judgment on his creation.
6:2 sons of God saw . . . daughters of humans . . . and they married any. See v. 4. The phrase “sons of God” here has been interpreted to refer either to angels or to human beings. In such places as Job 1:6; 2:1 it refers to angels, and probably also in Ps 29:1 (where it is translated “heavenly beings”). Some interpreters also appeal to Jude 6–7 (as well as to Jewish literature) in referring the phrase here to angels.
Others, however, maintain that intermarriage and cohabitation between angels and human beings, though commonly mentioned in ancient mythologies, are surely excluded by the very nature of the created order (see ch. 1; Lk 20:34–36 and note on 20:36). Elsewhere, expressions equivalent to “sons of God” often refer to human beings, though in contexts quite different from the present one (Dt 14:1; 32:5; Ps 73:15; Isa 43:6; Hos 1:10; 11:1; Lk 3:38; 1Jn 3:1–2,10). “Sons of God” (vv. 2,4) possibly refers to godly men, and “daughters of humans” to sinful women (significantly, they are not called “daughters of God”), probably from the wicked line of Cain. If so, the context suggests that vv. 1–2 describe the intermarriage of the Sethites (“sons of God”) of ch. 5 with the Cainites (“daughters of humans”) of ch. 4, indicating a breakdown in the separation of the two groups.
Another plausible suggestion is that the “sons of God” refers to royal figures (kings were closely associated with gods in the ancient Near East) or other powerful people who proudly perpetuated and aggravated the corrupt lifestyle of Lamech, son of Cain (virtually a royal figure), and established for themselves royal harems.
6:3 Two key phrases in the Hebrew of this verse are obscure: the one rendered “contend with” (see NIV text note) and the one rendered “for they are mortal.” The verse seems to announce that the period of grace between God’s declaration of judgment and its arrival would be 120 years (cf. 1Pe 3:20). But if the NIV text note reading is accepted, the verse announces that the human life span would henceforth be limited to 120 years (but see 11:10–26).
6:4 Nephilim. People of great size and strength (see Nu 13:31–33; Dt 1:28 and note). The Hebrew word means “fallen ones.” They were viewed by people as “the heroes of old, men of renown,” but in God’s eyes they were sinners (“fallen ones”) ripe for judgment.
6:5 One of the Bible’s most vivid descriptions of total depravity. And because human nature remained unchanged, things were no better after the flood (8:21).
6:6 The LORD regretted . . . his heart was deeply troubled. “Regretted” may mean “felt deep sorrow” rather than “was sorry.” Human sin is God’s sorrow (Eph 4:30).
6:7 I will wipe from the face of the earth the human race. The period of grace (see v. 3 and note) was coming to an end. animals . . . birds . . . creatures. Though morally innocent, the animal world, as creatures under the corrupted rule of human beings, shared in their judgment.
6:8–9 found favor . . . righteous . . . blameless . . . walked faithfully with God. See note on 5:22. Noah’s godly life was a powerful contrast to the wicked lives of his contemporaries (see v. 5 and note; see also v. 12). “Blameless” does not imply sinless perfection.
6:9—9:29 In many legends circulating among the peoples of the ancient Near East, one of the major gods brought a devastating flood on the earth because he was disturbed by the noisy hubbub raised by humans (see Introduction: Background). The author of Genesis also tells of a worldwide flood that destroyed all humankind except a single family. In his account, the Creator (who alone is God) was deeply grieved by the moral evil embraced and practiced by the creatures he had created in his own image and to whom he had committed the care of his creation. In his eyes they had so corrupted life in his good creation that only a radical cleansing judgment could check the rampant evil and bring humanity to account. See 9:8–17 and notes.
6:14 ark. The Hebrew for this word is used elsewhere only in reference to the basket that saved the baby Moses (Ex 2:3,5). coat it with pitch. Moses’ mother made his basket watertight in the same way (Ex 2:3).
6:16 an opening one cubit high all around. Noah’s ark probably had a series of small windows (8:6) encircling the entire vessel 18 inches from the top to admit light and air.
6:18 covenant. See note on 9:9. Noah would not be given the particulars of God’s covenant with him until after the floodwaters had dried up (see 9:8–17 and note). enter the ark. The story of Noah’s deliverance from the flood foreshadows God’s full redemption of his children (Heb 11:7; 2Pe 2:5) and typifies baptism (1Pe 3:20–21). your sons and your wife and your sons’ wives with you. God extends his loving concern to the whole family of righteous Noah—a consistent pattern in God’s dealings with his people, underscoring the moral and responsible relationship of parents to their children (17:7–27; 18:19; Dt 30:19; Ps 78:1–7; 102:28; 103:17–18; 112:1–2; Ac 2:38–39; 16:31; 1Co 7:14).
6:19 two of all living creatures . . . to keep them alive. Most animals were doomed to die in the flood (see note on v. 7), but at least one pair of each kind was preserved to restock the earth after the waters subsided.
6:22 did everything just as God commanded. The account stresses Noah’s obedience (see 7:5,9,16; see also Heb 11:7; 2 Pe 2:5 and notes).
7:1 Go into the ark. The beginning of God’s final word to Noah before the flood. God’s first word to Noah after the flood begins similarly: “Come out of the ark” (8:16). righteous. See note on 6:8–9. Later, Noah was known as a “preacher of righteousness” (2Pe 2:5) who warned his contemporaries of coming judgment and exemplified authentic faith (Heb 11:7).
7:2 seven pairs of every kind of clean animal . . . one pair of every kind of unclean animal. The “unclean” animals would only have to reproduce themselves after the flood, but the “clean” animals would be needed also for the burnt offerings that Noah would sacrifice (8:20) and for food (9:3).
7:4 forty days and forty nights. A length of time often characterizing a critical period in redemptive history (v. 12; Dt 9:11; Mt 4:1–11).
7:7 entered the ark to escape the waters. Noah and his family were saved, but life as usual continued for everyone else until it was too late (Mt 24:37–39).
7:13 Noah and his sons . . . together with his wife and the wives of his three sons. “Only a few people, eight in all” (1Pe 3:20; see 2Pe 2:5), survived the flood.
7:14 wild animal . . . livestock . . . creature that moves along the ground . . . bird. Four of the five categories of animate life mentioned in 1:21–25. The fifth category—sea creatures—could remain alive outside the ark.
7:16 God had commanded Noah . . . the LORD shut him in. “God” gave the command, but in his role as redeeming “LORD” (see notes on 2:4; Ex 6:6) he closed the door of the ark behind Noah and his family. Neither divine name is mentioned in the rest of ch. 7, as the full fury of the flood was unleashed on sinful humankind.
7:20 covered the mountains to a depth of more than fifteen cubits. See NIV text note. The ark was 45 feet high (6:15; see NIV text note there), so the water was deep enough to keep it from running aground.
7:22 breath of life. God’s gift at creation (1:30; 2:7) was taken away because of sin.
8:1 So far the flood narrative has been an account of judgment; from this point on it is a story of redemption. God remembered Noah. Though he had not been mentioned since 7:16 or heard from for 150 days (7:24), God had not forgotten Noah and his family. To “remember” in the Bible is often not merely to recall people to mind but to express concern for them, to act with loving care for them. When God remembers his children, he does so “with favor” (Ne 5:19; 13:31). wind. The Hebrew word translated “Spirit” in 1:2 is here rendered “wind,” and it introduces a series of parallels between the events of chs. 8–9 and those of ch. 1 in their literary order: Compare 8:2 with 1:7; 8:5 with 1:9; 8:7 with 1:20; 8:17 with 1:25; 9:1 with 1:28a; 9:2 with 1:28b; 9:3 with 1:30. Ch. 1 describes the original beginning, while chs. 8–9 describe a new beginning after the flood.
8:4 mountains. The word is plural and refers to a range of mountains. Ararat. The name is related to Assyrian Urartu, which became an extensive mountainous kingdom (see Jer 51:27; see also Isa 37:38), including much of the territory north of Mesopotamia and east of modern Turkey.
8:11 dove returned . . . in its beak was a freshly plucked olive leaf. Olives do not grow at high elevations, and the fresh leaf was a sign to Noah that the water had receded from the earth. The modern symbol of peace represented by a dove carrying an olive branch in its beak has its origin in this story.
8:13 first day of the first month of Noah’s six hundred and first year. The date formula signals humankind’s new beginning after the flood.
8:14 twenty-seventh day of the second month. More than a year after the flood began (7:11).
8:16 Come out of the ark. See note on 7:1.
8:17 multiply . . . be fruitful . . . increase in number. See 1:22 and note. The animals and birds could now repopulate their former habitats.
8:20 LORD Since worship is a very personal matter, it is to God as “the LORD” (see note on 2:4) that Noah brought his sacrifice (4:4). burnt offerings. See Lev 1:3 and note.
8:21 smelled the pleasing aroma. A figurative way of saying that the Lord took delight in Noah’s offering (cf. Eph 5:2; Php 4:18). curse the ground. Although the Hebrew here has a different word for “curse,” the reference appears to be to the curse of 3:17. It may be that the Lord here pledged never to add curse upon curse as he had in regard to Cain (4:12). even though every inclination of the human heart is evil. For almost identical phraseology, see 6:5. Because of humanity’s extreme wickedness, God had destroyed people (6:7) by means of a flood (6:17). Although righteous Noah and his family had been saved, he and his offspring were descendants of Adam and carried in their hearts the inheritance of sin. God graciously promises never again to deal with sin by sending such a devastating deluge (9:11,15). Human history is held open for God’s dealing with sin in a new and redemptive way—the way that was prepared for by God’s action at Babel (see notes on 11:6,8) and that begins to unfold with the call of Abram (12:1). from childhood. The phrase replaces “all the time” in 6:5 and emphasizes the truth that sin infects a person’s life from conception and birth (Ps 51:5; 58:3; cf. Eph 2;3, “by nature”).
8:22 Times and seasons, created by God in the beginning (1:14), will never cease till the end of history.
9:1–7 At this new beginning, God renewed his original benediction (1:28) and his provision for humanity’s food (cf. v. 3; 1:29–30). But because sin had brought violence into the world and because God now appointed meat as a part of the human diet (v. 3), further divine provisions and stipulations are added (vv. 4–6). Yet God’s benediction dominates and encloses the whole (v. 7).
9:2 given into your hands. God reaffirmed that human beings would rule over all creation, including the animals (see note on 1:26).
9:3 Everything that lives and moves about will be food. Meat would now supplement the human diet.
9:4 you must not eat meat that has its lifeblood. Lev 17:14 stresses the intimate relationship between blood and life by twice declaring that “the life of every creature is its blood.” Life is the precious and mysterious gift of God, and people are not to seek to preserve it or increase the life force within them by eating “life” that is “in the blood” (Lev 17:11)—as many pagan peoples throughout history have thought they could do.
9:5 for your lifeblood . . . I will demand an accounting from every animal. God himself is the great defender of human life (4:9–12), which is precious to him because people were created in his image (v. 6) and because they are the earthly representatives and focal point of God’s kingdom. In the theocracy (kingdom of God) established at Sinai, a domestic animal that had taken human life was to be stoned to death (Ex 21:28–32).
9:6 Whoever sheds human blood, by humans shall their blood be shed. In the later theocracy, those guilty of premeditated murder were to be executed (see Ex 21:12–14; Nu 35:16–32; see also Ro 13:3–4; 1Pe 2:13–14). for in the image of God has God made mankind. See 1:26 and note. In killing a human being, a murderer demonstrates contempt for God (see Pr 14:31; 17:5; Jas 3:9 and notes).
9:8–17 God’s first and most basic covenant with his creatures (see chart). It concerns the creation order itself and has its “sign” embedded in that creation order. Since divine judgment had seemed to undo the creation completely, sinful humanity needed God’s covenanted assurance that his acts of judgment in history will not destroy the created order. This is the only divine covenant in which God pledges not to do something.
9:9 I now establish my covenant. God sovereignly promised in this covenant to Noah, to Noah’s descendants and to all other living things (as a kind of gracious reward to righteous Noah, the new father of the human race—see 6:18) never again to destroy the earth and its inhabitants until his purposes for his creation are fully realized (“as long as the earth endures,” 8:22). For similar commitments by God, see his covenants with Abram (15:18–20), Phinehas (Nu 25:10–13) and David (2Sa 7). See chart.
9:11 Never again will all life be destroyed by the waters of a flood. A summary of the provisions of the Lord’s covenant with Noah—an eternal covenant, as seen in such words and phrases as “never again” (see also v. 15), “for all generations to come” (v. 12) and “everlasting” (v. 16). See 8:21–22.
9:12 sign. The rainbow (v. 13). A covenant sign was a visible seal and reminder of covenant commitments. Circumcision would become the sign of the covenant with Abraham (17:11), and the Sabbath would be the sign of the covenant with Israel at Sinai (Ex 31:16–17).
9:13 rainbow. Rain and the rainbow doubtless existed long before the time of Noah’s flood, but after the flood the rainbow took on new meaning as the sign of the Noahic covenant. The Hebrew word can also be rendered “bow” (27:3; 48:22). The rainbow probably represents the bow with which God often shoots the arrows of his lightning bolts toward the earth (Ps 18:14; 77:17; 144:6; Hab 3:9,11). But after a rainstorm God’s bow is aimed away from the earth. Whenever he sees the rainbow, he is reminded of his pledge not to send another deluge to wipe out the earth (v. 16).
9:19 who were scattered. The clause anticipates the list of nations in ch. 10 (see note on 11:8).
9:20 man of the soil. Like his father Lamech (5:29).
9:21 uncovered. Excessive use of wine led, among other things, to immodest behavior (19:30–35).
9:22 father of Canaan. Mentioned here because Ham, in acting as he did, showed himself to be the true father of Canaan (i.e., of the Canaanites; see note on 15:16). told his two brothers. He broadcast, rather than covered, his father’s immodesty.
9:23 faces were turned . . . so that they would not see. They wanted to avoid further disgrace to their father (cf. Ex 20:12 and note; Lev 19:3).
9:24 from his wine. From the drunkenness caused by the wine.
9:26 Praise be to the LORD. The Lord (instead of Shem) is blessed (“praised”) because he is the source of Shem’s blessing. He is also the “God of Shem” (and his descendants, the Semites—which included the Israelites) in a special sense.
9:27 live in the tents of Shem. Share in the blessings bestowed on Shem.
9:29 and then he died. See note on 5:5. As the tenth and last member of the genealogy of Seth (5:3–32), Noah had an obituary that ends like those of his worthy ancestors.
10:1 account. See note on 2:4. The links affirmed here may not all be based on strictly physical descent, but may include geographic, historical and linguistic associations (see note on v. 5 and NIV text notes on vv. 2,8; 11:10). See also Introduction to 1 Chronicles: Genealogies.
10:2 sons. See NIV text note. Japheth. As the least involved in the biblical narrative and perhaps also as the oldest of Noah’s sons (see v. 21 and NIV text note there), his descendants or successors are listed first. The genealogy of Shem, the chosen line, appears last in the chapter (vv. 21–31; see 11:10–26). The 14 nations that came from Japheth plus the 30 from Ham and the 26 from Shem add up to 70 (the multiple of 10 and 7, both numbers signifying completeness; see note on 5:5), perhaps in anticipation of the 70 members of Jacob’s family who went down to Egypt (see 46:27; Ex 1:5; see also Dt 32:8). The Japhethites lived generally north and west of Canaan in Eurasia. Gomer. The people of Gomer (the later Cimmerians) and related nations (v. 3) lived near the Black Sea (see map). Magog. Possibly the father of a Scythian people who inhabited the Caucasus and adjacent regions southeast of the Black Sea. Madai. The later Medes. Javan. Ionia (southern Greece) and perhaps western Asia Minor. Tubal, Meshek. Not related to Tobolsk and Moscow in modern Russia. Together with Magog they are mentioned in later Assyrian inscriptions. See also Eze 38:2 and note. Probably Tubal was in Pontus and Meshek was in the Moschian Mountains. Their movement was from eastern Asia Minor north to the Black Sea. Tiras. Possibly the Thrace of later times.
10:3 Ashkenaz. The later Scythians. All three names in this verse refer to peoples located in the upper Euphrates region.
10:4 Elishah. Either Alashia (an ancient name for Cyprus) or a reference to Sicily and southern Italy. Tarshish. Probably southern Spain. Kittites. A people living on Cyprus. Rodanites. A people whose name is perhaps reflected in Rhodes (a Greek isle).
10:5 See vv. 20,31. territories . . . clans . . . nations . . . language. Geographic, ethnic, political and linguistic terms, respectively. These several criteria were used to differentiate the various groups of people.
10:6 Ham. The Hamites named here were located in southwestern Asia and northeastern Africa. Cush. The upper Nile region, south of Egypt. Egypt. Hebrew Mizraim, which means “two Egypts,” a reference to Upper (southern) and Lower (northern) Egypt. Put. Probably Libya (see note on v. 13). Canaan. The name possibly means “land of purple” (as does Phoenicia, the Greek name for the same general region). Canaan was a major producer and exporter of purple dye, highly prized by royalty. The territory was much later called Palestine after the Philistines (see v. 14 and note).
10:7 sons of Cush. The seven Cushite nations here mentioned were all in Arabia. Sheba and Dedan (or their namesakes) reappear as two of Abraham’s grandsons (25:3). Together with Raamah they are mentioned in Eze 27:20–22.
10:8 Cush. Probably not the same as in v. 6. Located in Mesopotamia, the name may be related to that of the later Kassites. Nimrod. Possibly the Hebrew name of Sargon I, an early ruler of Akkad (v. 10).
10:10 Uruk. One of the important cities in ancient Mesopotamia (see maps here and here).
10:11 Calah. Modern Nimrud in Iraq, about 20 miles south of Nineveh.
10:12 great city. Possibly a reference to Calah (or even Resen), but most likely to Nineveh (Jnh 1:2; 3:2; 4:11), either alone or including the surrounding urban areas.
10:13 Ludites. Perhaps the Lydians in Asia Minor (see note on v. 22). Anamites. Located in north Africa, west of Egypt, near Cyrene. Lehabites. Perhaps the Libyan desert tribes (see note on v. 6). Naphtuhites. People of Lower Egypt.
10:14 Pathrusites. The inhabitants of Upper Egypt (see note on v. 6). Caphtorites. Crete, known as Caphtor in ancient times, was for a while the homeland of various Philistine groups (Jer 47:4; Am 9:7). The Philistines themselves were a vigorous Indo-European maritime people who invaded Egypt early in the twelfth century bc. After being driven out, they migrated in large numbers to southwest Canaan, later extending their influence over most of the land. The Philistines of the patriarchal period (21:32,34; 26:1,8,14–15,18) no doubt had earlier settled in Canaan more peacefully and in smaller numbers.
10:15 Sidon. An important commercial city on the northwest coast of Canaan. Hittites. A people group who moved into Anatolia (ancient Asia Minor, modern western Turkey) from southeast Europe in the late third millennium bc. They came to dominate north-central Anatolia in the mid-second millennium bc and called themselves Hittites, a name adapted from that of the native Hatti people. They established an empire powerful enough at times to challenge both Babylonia and Egypt. The relationship, if any, between these people and the “Hittites” of Canaan mentioned in the Bible remains obscure (but see Eze 16:3 and note).
10:16 Jebusites. Inhabitants of Jerusalem at the time of Israel’s conquest of Canaan. Jerusalem was also known as Jebus during part of its history (Jdg 19:10–11; 1Ch 11:4). Amorites. The name comes from an Akkadian word meaning “westerner” (west from the Babylonian perspective). Amorites lived in the hill country of Canaan at the time of the Israelite conquest.
10:17–18 Together with the Girgashites (v. 16), these groups in Canaan for the most part inhabited small city-states.
10:19 Sodom, Gomorrah, Admah and Zeboyim. See 14:2,8 (see also note on 13:10); probably located east and/or southeast of the Dead Sea.
10:21 Sons were also born to Shem. The descendants of Shem were called Shemites (later modified to Semites). Eber. Though a distant descendant of Shem (vv. 24–25; 11:14–17), Eber’s importance as the ancestor of the Hebrews (“Eber” is the origin of the Hebrew word for “Hebrew”) is already hinted at here.
10:22 Elam. The Elamites lived east of Mesopotamia. Ashur. An early name for Assyria (see note on 2:14) in northern Mesopotamia. Arphaxad. See also 11:10–13; perhaps a compound form of the Hebrew word for Chaldea, in southern Mesopotamia. Lud. Probably the Lydians of Asia Minor (see note on v. 13). Aram. Located north-northeast of Canaan, the area known today as Syria (see note on Dt 26:5).
10:25 Peleg. See NIV text note and 11:16–19. earth was divided. Perhaps resulting from the dispersion of peoples described in 11:1–9 (see note there).
10:26 Joktan. The predecessor of numerous south Arabian kingdoms.
10:28 Sheba. In southwest Arabia (roughly the area of Yemen). A later queen of Sheba made a memorable visit to King Solomon in the tenth century bc (1Ki 10:1–13).
10:29 Ophir. The source of much of King Solomon’s gold (1Ki 9:28; 10:11). Its location seems to have been south of Canaan, perhaps somewhere in Africa or south Arabia (but see note on 1Ki 9:28).
11:1–9 This section provides the main reason for the scattering of the peoples listed in ch. 10. The narrative is a beautiful example of inverted or hourglass structure (see Introduction: Literary Features). The author of Genesis uses the story of the flood and the story of Babel to characterize the ways of humankind and God’s responses through acts of judgment in order to thwart humanity’s proud efforts to rule over the creation not as God’s faithful representatives but as rebels. With this characterization of human history outside God’s saving work, the author sets the stage for God’s call of Abram out of the post-Babel world to begin his redemptive work that would unfold in Israel’s history.
11:3 brick instead of stone, and tar for mortar. Stone and mortar were used as building materials in Canaan. Stone was scarce in Mesopotamia, however, so mud brick and tar were used (as indicated also by archaeological excavations).
11:4 us . . . ourselves . . . we . . . ourselves . . . we. The people’s plans were egotistical and proud. tower. The typical Mesopotamian temple-tower, known as a ziggurat, was square at the base and had sloping, stepped sides that led upward to a small shrine at the top (see photo). the heavens. A similar ziggurat may be described in 28:12. Other Mesopotamian ziggurats were given names demonstrating that they, too, were meant to serve as staircases from earth to heaven: “The House of the Link between Heaven and Earth” (at Larsa), “The House of the Seven Guides of Heaven and Earth” (at Borsippa), “The House of the Foundation-Platform of Heaven and Earth” (at Babylon), “The House of the Mountain of the Universe” (at Ashur). name. In the OT, “name” also refers to reputation, fame or renown. (The Nephilim were “men of renown,” 6:4.) At Babel (see note on v. 9) the rebellious human race undertook a united and godless effort to establish for themselves, by a titanic enterprise, a world renown by which they would dominate God’s creation (cf. 10:8–12; 2Sa 18:18). scattered. See note on v. 8.
11:6 If . . . then. If the whole human race remained united in the proud attempt to take its destiny into its own hands and, by its self-centered efforts, to seize the reins of history, there would be no limit to its unrestrained rebellion against God. A godless human kingdom would try to displace and exclude the kingdom of God.
11:7 let us. See notes on 1:1,26. God’s “Come, let us” from heaven counters proud people’s “Come, let us” (v. 4) from earth. not understand each other. Without a common language, joint effort became impossible (v. 8).
11:8 scattered. See v. 4; 9:1,19. God dispersed the people because of their rebellious pride. Even the greatest of human powers cannot defy God and long survive.
11:9 Babel. See NIV text note and 10:10. The word is of Akkadian origin and means “gateway of a god” (Jacob’s stairway was similarly called “gate of heaven”; 28:17). confused. The Hebrew word used here (balal) sounds like “Babel,” the Hebrew word for Babylon and the origin of the English word “babble.”
11:10–26 A ten-name genealogy, like that of Seth (see 5:3–31; see also note on 5:5). Unlike the Sethite genealogy, however, the genealogy of Shem does not give total figures for the ages of the men at death and does not end each paragraph with “and then he died.” It covers the centuries between Shem and Abram as briefly as possible.
11:26 Terah . . . became the father of Abram, Nahor and Haran. As in the case of Shem, Ham and Japheth, the names of the three sons may not be in chronological order by age (see 9:24; see also 10:21 and NIV text note). Haran died while his father was still alive (v. 28).
11:27—25:11 With God’s calling of Abram out of the post-Babel peoples, the story of God’s ways with humankind shifts focus from universal history to the history of God’s relationship with a particular person and people. Here begins the history of his saving work, in which human sin is not only judged (the flood) or restrained (Babel) but forgiven (through atonement) and overcome (through the purifying of human hearts). Throughout the rest of Scripture the unfolding of this history remains the golden thread and central theme. Its final outcome is made sure through Jesus Christ, “the son of Abraham” (Lk 3:34; see also Mt 1:1–17 and note on 1:1; Gal 3:16)—which is the core message of the NT.
The account of the God-Abram relationship found here foreshadows in many ways the God-Israel relationship, and Abram’s response to his trials and triumphs exemplifies the life of faith and faithfulness for his descendants.
11:28 Ur of the Chaldeans. Possibly in northern Mesopotamia, but more likely the site on the Euphrates in southern Iraq excavated by Leonard Woolley between 1922 and 1934. Ruins and artifacts from Ur reveal a civilization and culture that reached high levels before Abram’s time. King Ur-Nammu, who may have been Abram’s contemporary, is famous for his law code (see photo). Chaldeans. See notes on Ezr 5:12; Job 1:17.
11:30 Sarai was . . . not able to conceive. The infertility of Abram’s wife (15:2–3; 17:17) emphasized the fact that God’s people would not come by natural generation from the post-Babel peoples. God was bringing a new humanity into being, of whom Abram was father (17:5), just as Adam and Noah were fathers of the fallen human race.
11:31 they came to Harran. The moon-god was worshiped at both Ur and Harran, and since Terah was an idolater (Jos 24:2), he probably felt at home in either place (his name probably means “moon worshiper”). Harran (an Akkadian word meaning “caravan”) was a flourishing caravan city in the nineteenth century bc. In the eighteenth century it was ruled by Amorites (see note on 10:16).
12:1 had said. God had spoken to Abram “while he was still in Mesopotamia, before he lived in Harran” (Ac 7:2). Go from . . . show you. Abram must leave the settled world of the post-Babel nations and begin a pilgrimage with God to a better world of God’s making (see 24:7; see also 11:1–9; Heb 11:8–10 and notes).
Here begins the story of how “the LORD [Yahweh] . . . the God of Abraham, Isaac and Jacob” (Ex 3:16), “the God of Israel” (Ex 5:1), created for himself a people who acknowledged him as the only true God and who had as their homeland a place in the world that would be called “their own land, which they had acquired in accordance with the command of the LORD through Moses” (Jos 22:9). In the ancient world of the OT, all the various gods that were worshiped and relied on were gods of a particular place and/or a particular people (a family, tribe or nation). The rest of Yahweh’s dealings with the patriarchs and with Israel is an important theme that relates how Abram’s pilgrimage moved ever forward toward the fulfillment of Yahweh’s purposes.
12:2–3 God’s promise to Abram has a sevenfold structure: (1) “I will make you into a great nation,” (2) “I will bless you,” (3) “I will make your name great,” (4) “you will be a blessing,” (5) “I will bless those who bless you,” (6) “whoever curses you I will curse,” and (7) “all peoples on earth will be blessed through you.” God’s original blessing on the whole human race (1:28) would be especially fulfilled in the lives of Abram and his offspring. In various ways and degrees, these promises were reaffirmed to Abram (v. 7; 15:5–21; 17:4–8; 18:18–19; 22:17–18), to Isaac (26:2–4), to Jacob (28:13–15; 35:11–12; 46:3) and to Moses (Ex 3:6–8; 6:2–8). The seventh promise is quoted in Ac 3:25 with reference to Peter’s Jewish listeners (Ac 3:12)—Abram’s physical descendants—and in Gal 3:8 with reference to Paul’s Gentile listeners—Abram’s spiritual descendants.
12:3 whoever curses you. The ancient Near Eastern peoples thought that by pronouncing curses on someone they could bring down the power of the gods (or other mysterious powers) on that person (cf. 1Sa 17:43). They had a large conventional stock of such curses, preserved in many sources, such as the Egyptian Execration Texts, the Hittite suzerainty-vassal treaties, kudurrus (stone boundary markers; see photo), the Code of Hammurapi (Epilogue), etc. For examples, see notes on Dt 9:14; Jer 15:3; see also note on Ge 27:33; cf. note on Ezr 6:11.
12:4 Abram went, as the LORD had told him. See Heb 11:8. Prompt obedience grounded in faith characterized this patriarch throughout his life (17:23; 21:14; 22:3). Lot went with him. See 13:1,5. Lot chose to go with his uncle Abram, seeking a better future. seventy-five years old. Although advanced in age at the time of his call, Abram would live for another full century (see 25:7; see also note on 5:5).
12:5 people they had acquired. Wealthy people in that ancient world always had servants. Some were slaves, others were servants by choice; all were considered to be members of the “household” in which they served (14:14; 15:3; 17:12–13; 24:2).
12:6 site of the great tree. Perhaps the same tree referred to in 35:4 (see also Jdg 9:6,37). Moreh. The name means “teacher.” It suggests that the Canaanites sought directions from their gods by this tree. Abram’s God (Yahweh) appeared to him there (v. 7). Shechem. An important city in central Canaan, founded in the patriarchal period.
12:7 The LORD appeared. The Lord at times “appeared” in some way to the patriarchs and others, but not in all his glory (Ex 33:18–20; Jn 1:18). altar. The first of several Abram built (v. 8; 13:18; 22:9). He acknowledged that the land of Canaan belonged to the Lord in a special way (Ex 20:24; Jos 22:19).
12:8 Bethel. Just north of Jerusalem (see map), it was an important town in the religious history of God’s ancient people (see, e.g., 28:10–22; 35:1–8; 1Ki 12:26–29).
12:9 Negev. The dry wasteland stretching southward from Beersheba (see map). This Hebrew word is translated “south” in 13:14.
12:10 went down to Egypt . . . because the famine was severe. Egypt’s food supply was usually plentiful because the Nile’s water supply was normally dependable. Abram’s experience in this episode foreshadows Israel’s later experience in Egypt, as the author of Genesis, writing after the exodus, was very much aware. The parallels are striking: a famine in the land (here; 47:4); affliction at the hands of the Egyptians (vv. 12–15; Ex 1:11–14); God’s plagues on the Egyptians (v. 17; Ex 8–11); the Egyptians sending the people away as a result (vv. 19–20; Ex 12:31–32); the Egyptians letting them take with them all their possessions (v. 20; Ex 12:32); the people obtaining wealth from the Egyptians (v. 16; Ex 12:36); return to Canaan by stages through the wilderness (13:1–3; Exodus; Numbers; Deuteronomy; Joshua); arrival back in Canaan, where they worship the Lord (13:4; Jos 5:10; 8:30–35; 24:1–27). Abram was truly the “father” of Israel.
12:11 As he was about to enter Egypt. Having left the promised land to find food in a time of famine (Ru 1:1), but doing so without God’s guidance or consent (46:3–4; 2Ki 8:1), Abram showed that he needed to learn that the God who had called him and made promises to him could and would protect him and Sarai (v. 3) even outside the promised land (ch. 20). Abram’s attempt to secure his own safety matches Sarai’s attempt to overcome her own barrenness (ch. 16). beautiful. See v. 14. She was 65 at the time (v. 4; 17:17). The Genesis Apocryphon (one of the Dead Sea Scrolls) also praises Sarai’s beauty.
12:13 Say you are my sister. If the pharaoh were to have added Sarai to his harem while knowing that she was Abram’s wife, he would have had to kill Abram first.
12:16 Livestock was an important measure of wealth in ancient times (13:2). male and female servants. See note on v. 5. camels. Although camels were not widely used until much later (see, e.g., Jdg 6:5), archaeology has confirmed their occasional domestication as early as the patriarchal period.
12:19 Why did you say, ‘She is my sister’ . . . ? Egyptian ethics emphasized the importance of absolute truthfulness, and Abram was put in the uncomfortable position of being exposed as a liar (see 20:12 and note).
13:2 had become very wealthy. Abram left Egypt with greater wealth than he had before—even as Israel would later leave Egypt laden with wealth from the Egyptians (Ex 3:22; 12:36).
13:4 Abram called on the name of the LORD. As he had done earlier at the same place (12:8; see note there).
13:5–18 Lot’s separation from Abram and his choice of what appeared to him to be the most promising portion of the land kept him from participating in the blessings promised to Abram. Rather, he became involved in the history of Sodom and Gomorrah (14:12–16; 19:1–38), whereas Abram received assurances that his descendants would multiply and would inherit the whole land (vv. 15–17).
13:6 land could not support them. Livestock made up the greater part of their possessions, and the region around Bethel and Ai did not have enough water or pasture for such large flocks and herds (v. 10; 26:17–22,32; 36:7).
13:7 Perizzites. Their identity remains obscure, but reference may be to rural inhabitants, in contrast to city dwellers.
13:9 left . . . right. That is, north . . . south. Abram generously gave his young nephew the opportunity to choose the land he wanted. He himself would not obtain wealth except by the Lord’s blessing (14:22–24).
13:10 plain. The Hebrew for this word picturesquely describes this area as circular or oval in shape. The precise location of the “plain” and its “cities” (v. 12) is still disputed. One plausible proposal locates them just east and southeast of the Dead Sea; another proposal locates them just northeast of the Dead Sea. like the land of Egypt. Because of its abundant and dependable water supply (see note on 12:10), Egypt came close to matching Eden’s ideal conditions (2:10). the LORD destroyed Sodom and Gomorrah. See especially 18:16—19:29. The names of Sodom and Gomorrah became proverbial for vile wickedness and for divine judgment on sin.
13:12 Lot . . . pitched his tents near Sodom. Since the people of Sodom were known to be wicked (v. 13), Lot was flirting with temptation by choosing to live near them. Contrast the actions of Abram (v. 18).
13:14 Look around. See Dt 34:1–4. Lot and Abram are a study in contrasts. The former looked selfishly and coveted (v. 10); the latter looked as God commanded and was blessed.
13:16 like the dust of the earth. A simile (common in the ancient Near East) for the large number of Abram’s offspring (see 28:14; 2Ch 1:9; see also Nu 23:10). Similar phrases are: “as numerous as the stars in the sky” and “as the sand on the seashore” (22:17).
13:17 walk through the length . . . of the land. Either to inspect it or to claim the right to live in it while looking forward to the promised ownership (cf. Dt 32:48–49).
13:18 great trees. See note on 12:6. Mamre. A town named after one of Abram’s allies (14:13). Hebron. Kiriath Arba (see note on 23:2). altar. See note on 12:7.
14:1–24 Abram’s act of faith successfully challenged the foreign kings who were seeking to bring the promised land under their sphere of rule and enabled him to rescue his nephew Lot. It also won for him recognition among kings that he was a force to be reckoned with (12:2: “I will make your name great”) and provided him with an opportunity to bear witness to his God.
14:3 Dead Sea. Hebrew “Salt Sea.” Its water contains an approximately five times greater concentration of chloride and bromide salts than the water in the world’s oceans, making it the densest large body of water on earth.
14:6 Horites. Formerly thought to be cave dwellers (the Hebrew word ḥor means “cave”), they are now commonly identified with the Hurrians, a non-Semitic people widely dispersed throughout the ancient Near East.
14:7 En Mishpat. Another name for Kadesh, it means “spring of judgment/justice.” It is called Meribah Kadesh, “quarreling/litigation at Kadesh,” in Dt 32:51 (see also Nu 27:14). Kadesh. Located in the southwest Negev (see note on 12:9), it was later called Kadesh Barnea (Nu 32:8). Amalekites. A tribal people living in the Negev and in the Sinai peninsula. Amorites. See note on 10:16.
14:10 tar pits. Lumps of asphalt are often seen even today floating in the southern end of the Dead Sea. hills. The Dead Sea, the lowest body of water on earth (about 1,300 feet below sea level), is flanked by hills on both sides.
14:12 Lot . . . was living in Sodom. He moved into the town and was living among its wicked people (2Pe 2:8). Though Lot was “righteous,” he was now in danger of imitating the “depraved conduct of the lawless” (2Pe 2:7).
14:13 Hebrew. Abram, the father of the Hebrew people, is the first biblical character to be called a Hebrew (see “Eber” in note on 10:21). Usually an ethnic term in the Bible, it was normally used by non-Israelites in a disparaging sense (see, e.g., 39:17). Mamre. A town was named after him (see 13:18 and note).
14:14 318 trained men born in his household. A clear indication of Abram’s great wealth. The Hebrew for “trained men” is found only here in the Bible. A related word used elsewhere in very ancient texts means “armed retainers.” Dan. This well-known city in the north was not given the name “Dan” until the days of the judges (Jdg 18:29). It was formerly called Laish or Leshem (see notes on Jos 19:47; Jdg 18:7). Thus the designation here is most likely a later editorial updating.
14:18 Melchizedek king of Salem . . . priest. See Heb 7:1. In ancient times, particularly in non-Israelite circles, kingly and priestly duties were often performed by the same individual. “Melchizedek” means “My king is righteous” or “king of righteousness” (Heb 7:2). “Salem” is a shortened form of “Jerusalem” (Ps 76:2) and is related to the Hebrew word for “peace” (Heb 7:2; see Jos 10:1 and note). brought out bread and wine. Typical of ancient Near Eastern hospitality, unrelated to the NT ordinance of communion. Melchizedek’s interest in Abram’s military success was most likely political, and his entertainment of victorious Abram with refreshment and a priestly benediction constituted a recognition that Abram was a man to be reckoned with in kingly affairs.
14:19 God Most High, Creator of heaven and earth. The titles “most high,” “lord of heaven” and “creator of earth” were frequently applied to the chief Canaanite deity in ancient times. But Abram, by identifying Melchizedek’s “God Most High” with “the LORD” (v. 22), bore testimony to the one true God.
14:20 Abram gave him a tenth of everything. A tenth was a king’s share (1Sa 8:15,17). By offering Melchizedek a tenth, Abram responded to Melchizedek’s action by showing that he in turn acknowledged his kingship in Salem. At the same time, having recognized Melchizedek’s blessing as a benediction from the Lord, Abram’s tithe to Melchizedek constituted a declaration that he would be indebted to no king but the Lord (see v. 23 and note). Melchizedek is later spoken of as a type or prefiguration of Jesus, our “great high priest” (Heb 4:14), whose priesthood is therefore “in the order of Melchizedek, not in the order of Aaron” (Heb 7:11; see Ps 110:4).
14:23 I will accept nothing belonging to you. Cf. 2Ki 5:16. Abram refused to let himself become obligated to anyone but the Lord. If he had done so, this Canaanite king might later have claimed the right of kingship over Abram.
15:1–21 In response to Abram’s faltering faith, the Lord graciously reinforces his promise (12:2–3) with a covenant oath.
15:2 Eliezer of Damascus. A servant probably acquired by Abram on his journey southward from Harran (12:5). He may also be the unnamed “senior servant” of 24:2.
15:3–4 Ancient documents uncovered at Nuzi (see chart) near Kirkuk on a branch of the Tigris River, as well as at other places, demonstrate that a childless man could adopt one of his own male servants to be heir and guardian of his estate. Abram apparently contemplated doing this with Eliezer, or perhaps had already done so.
15:5 count the stars—if indeed you can. See 22:17. More than 8,000 stars are clearly visible to the naked eye in the darkness of a Near Eastern night. So shall your offspring be. The promise was initially fulfilled in Egypt (see Ex 1; see also Dt 1:10; Heb 11:12). Ultimately, all who belong to Christ are Abram’s offspring (see Gal 3:29 and note).
15:6 Abram is the “father of all who believe” (Ro 4:11), and this verse is the first explicit reference to faith in God’s promises (see Ro 4:3 and note). It also teaches that God graciously responds to faith by crediting righteousness to one who believes (see Heb 11:8 and note).
15:7 I am the LORD, who brought you out. Ancient royal covenants often began with (1) the self-identification of the king and (2) a brief historical prologue, as here (see Ex 20:2 and note).
15:8 how can I know . . . ? Cf. Lk 1:18. Abram believed God’s promise of a son, but he asked for a guarantee of the promise of the land.
15:9–21 This expression of God’s covenant with Abram was cast in the form of ancient Near Eastern royal land-grant treaties and contained a perpetual and unconditional divine promise to fulfill the grant of land to Abram and his descendants (1Ch 16:14–18; Ps 105:8–11). See chart.
15:10 cut in half. For the significance of cutting the animals in half, see note on v. 17. Perhaps the birds were not cut in half because they were so small (Lev 1:17).
15:13 four hundred years. A round number. According to Ex 12:40 Israel spent 430 years in Egypt. country not their own. Egypt (46:3–4).
15:16 In the fourth generation. That is, after 400 years (v. 13). A “generation” was the age of a man when his firstborn son (from a legal standpoint) was born—in Abram’s case, 100 years (21:5). sin of the Amorites has not yet reached its full measure. Just how sinful many Canaanite practices were is now known from archaeological artifacts and from their own epic literature, discovered at Ras Shamra (ancient Ugarit) on the north Syrian coast beginning in 1929 (see chart). Their “worship” was polytheistic and included idolatry, religious prostitution, divination (cf. Dt 18:9–12) and at times even child sacrifice. God was patient in judgment, even with the wicked Canaanites.
15:17 smoking firepot with a blazing torch. Symbolizing the presence of God (Ex 3:2; 14:24; 19:18; 1Ki 18:38; Ac 2:3–4). passed between the pieces. Of the slaughtered animals (v. 10). In ancient times the parties sometimes solemnized a covenant by walking down an aisle flanked by the pieces of slaughtered animals (Jer 34:18–19). The practice signified a self-maledictory oath: “May this same thing be done to me if I do not keep my oath and pledge.” Having credited Abram’s faith as righteousness, God now graciously ministered to his need for assurance concerning the land. He granted Abram a promissory covenant, as he had to Noah (see 9:9 and note; see also chart).
15:18 made a covenant. The Hebrew for “made” can also be rendered “cut,” referring to the slaughtering of the animals in the making of a covenant (Jer 34:18). I give this land. The Lord initially fulfilled this covenant through Joshua (see Jos 1:2–9; 21:43; see also 1Ki 4:20–21). Wadi of Egypt. Probably the modern Wadi el-Arish in northeastern Sinai (see map). Euphrates. The longest river in western Asia (about 1,700 miles). See photo. It marked the boundary between Israel and Israel’s historic enemies (Assyria and Babylonia) to the east and northeast (cf. Isa 8:5–8), even though Israel rarely occupied all of that territory.
16:1–15 A failure in faith leads to a brazen attempt to provide by human means what the Lord is accused of withholding. Sarai at the beginning (v. 2) and Abram at the end (“Ishmael”; see v. 15 and NIV text note on v. 11) express their mutual impatience with the Lord’s failure as yet to overcome Sarai’s barrenness.
16:2 The LORD has kept me from having children. Some time had passed since the revelation of 15:4 (see also 16:3), and Sarai impatiently implied that God was not keeping his promise. Go, sleep with my slave. An ancient custom, illustrated in Old Assyrian marriage contracts, the Code of Hammurapi and the Nuzi tablets (see note on 15:3–4), to ensure the birth of a male heir.
16:4 despise her mistress. Peninnah acted similarly toward Hannah (1Sa 1:6).
16:5 May the LORD judge between you and me. An expression of hostility or suspicion (see 31:53; see also 31:49 and note).
16:7 The angel of the LORD. Since the angel of the Lord speaks for God in the first person (v. 10) and Hagar is said to name “the LORD who spoke to her: ‘You are the God who sees me’ ” (v. 13), the angel appears to be both distinguished from the Lord (in that he is called “messenger”—the Hebrew for “angel” means “messenger”) and identified with him (see also 48:16). Similar distinction and identification can be found in 19:1,21; 31:11,13; Ex 3:2, 4; Jdg 2:1–5; 6:11–12,14; 13:3,6,8–11,13,15–17,20–23; Zec 3:1–6; 12:8. Traditional Christian interpretation has held that this “angel” was a preincarnate manifestation of Christ as God’s Messenger-Servant. It may be, however, that, as the Lord’s personal messenger who represented him and bore his credentials, the angel could speak on behalf of (and so be identified with) the One who sent him (see especially 19:21; cf. 18:2,22; 19:2). Shur. Located just east of Lower Egypt (25:18; 1Sa 15:7).
16:8 I’m running away from my mistress. Not yet knowing exactly where she was going, Hagar answered only the first of the angel’s questions.
16:12 wild donkey. Probably the onager, which roamed the dry steppes of the Near East. Ishmael would roam the desert like a wild donkey (Job 24:5; Hos 8:9). hostility. The hostility between Sarai and Hagar (vv. 4–6) was passed on to their descendants (25:18).
16:13 I have now seen the One who sees me. See NIV text note and cf. Ex 33:23. To see God’s face was believed to bring death (32:30; Ex 33:20).
16:14 Beer Lahai Roi. See NIV text note. Another possible translation that fits the context is: “well of the one who sees me and who lives,” i.e., Hagar. Kadesh. See note on 14:7.
17:1–27 God’s covenant with Abram renewed and expanded (see chart). After Abram’s and Sarai’s attempt to obtain the promised offspring by means of Sarai’s servant, God appears to Abram to reaffirm his promises. But he also makes it clear that if Abram is to receive God’s covenanted benefits, he must live out the “obedience that comes from faith for his name’s sake” (Ro 1:5; see also Ge 22). To that end he calls on Abram to make with him a covenanted commitment of loyal obedience.
17:2 my covenant. See 15:4–5. The covenant is God’s; he calls it “my covenant” nine times in vv. 2–21, and he initiates (see 15:18), confirms (v. 2) and establishes (v. 7) it. increase your numbers. The language echoes 1:28 (Adam) and 9:7 (Noah), suggesting that God’s original purpose for humankind, threatened by the sins of the race, will be achieved through Abraham and his descendants (see also Ex 1:7 and note). See 13:16 and note. Earlier God had covenanted to keep his promise concerning the land (ch. 15); here he broadens his covenant to include the promised offspring.
17:5 Abram . . . Abraham. See NIV text notes. The first name means “Exalted Father,” probably in reference to God (i.e., “[God is] Exalted Father”); the second probably means “father of many,” in reference to Abraham. your name will be. By giving Abram a new name (Ne 9:7) God marked him in a special way as his servant (see notes on 1:5; 2:19).
17:6 nations . . . kings. This promise also came to Sarah (v. 16) and was renewed to Jacob (35:11; see 48:19). It referred to the proliferation of Abraham’s offspring, who, like the descendants of Noah (ch. 10), would someday become many nations and spread over the earth. Ultimately it finds its complete fulfillment in such passages as Ro 4:16–18; 15:8–12; Gal 3:29; Rev 7:9; 21:24.
17:7 everlasting. God’s commitment to his covenant was forever (vv. 13,19), but descendants of Abraham could break it (see v. 14; cf. Isa 24:5; Jer 31:32). to be your God. The heart of God’s covenant promise, repeated over and over in the OT (see, e.g., v. 8; Jer 24:7; 31:33; Eze 34:30–31; Hos 2:23; Zec 8:8 and note). This is God’s pledge to be the protector of his people and the One who provides for their well-being and guarantees their future blessing (15:1).
17:8 land. See 12:7; 15:18; Ac 7:5. everlasting possession. The land, though an everlasting possession given by God, could be temporarily lost because of disobedience (Dt 28:62–63; 30:1–10).
17:9 As for you. Balances the “As for me” of v. 4 (cf. also vv. 15,20). Having reviewed his covenanted commitment to Abraham (15:8–21), and having broadened it to include the promise of offspring, God now called upon Abraham to make a covenanted commitment to him—to “walk before me faithfully and be blameless” (v. 1). keep my covenant. Participation in the blessings of the Abrahamic covenant was conditioned on obedience (18:19; 22:18; 26:4–5).
17:11 sign of the covenant. See notes on 9:12; 15:17. As the covenant sign, circumcision (v. 10; see article) also marked Abraham as the one to whom God had made a covenant commitment (15:7–21) in response to Abraham’s faith, which he “credited . . . to him as righteousness” (15:6). Paul comments on this aspect of the covenant sign in Ro 4:11.
17:12 eight days old. See 21:4 and Ac 7:8 (Isaac); Lk 1:59 (John the Baptist); 2:21 (Jesus); Php 3:5 (Paul). Abraham was 99 years old when the newly initiated rite of circumcision was performed on him (v. 24). The Arabs, who consider themselves descendants of Ishmael, are circumcised at the age of 13 (v. 25). For them, as for other peoples, circumcision serves as a rite of transition from childhood to manhood, thus into full participation in the community.
17:14 cut off from his people. Removed from the covenant people by divine judgment (see article).
17:15 Sarai . . . Sarah. Both names evidently mean “princess.” The renaming stressed that she was to be the mother of nations and kings (v. 16) and thus to serve the Lord’s purpose (see note on v. 5).
17:17 laughed. In temporary disbelief (see 18:12; cf. Ro 4:19–21). The verb is a pun on the name “Isaac,” which means “he laughs” (see NIV text notes on v. 19 and 21:3; see also 18:12–15; 21:6).
17:20 numbers. See note on 13:16. father of twelve rulers. Fulfilled in 25:16.
17:21 Paul cites the choice of Isaac (and not Ishmael) as one proof of God’s right to choose for his sovereign purposes (see Ro 9:6–13). by this time next year. See 21:2.
17:22 God went up from him. A solemn conclusion to the conversation.
17:23 On that very day. Abraham was characterized by prompt obedience (see note on 12:4).
18:1–33 God appears to Abraham with two representatives (identified as “angels” in 19:1) of his heavenly council (see 1Ki 22:19–22 and note on 22:19; Jer 23:18,22 and note on 23:18). He comes to announce to Abraham what he is about to do (see note on v. 17).
18:2 three men. Two of the “men” were angels (see 19:1; see also note on 16:7). The third was the Lord himself (see vv. 1,13,17,20,26,33; see especially v. 22). hurried. The story in vv. 2–8 illustrates Near Eastern hospitality in several ways: (1) Abraham gave prompt attention to the needs of his guests (vv. 2,6–7). (2) He bowed low to the ground (v. 2). (3) He politely addressed one of his guests as “my lord” and called himself “your servant” (vv. 3,5), a common way of speaking when addressing a superior (see, e.g., 19:2,18–19). (4) He acted as if it would be a favor to him if they allowed him to serve them (vv. 3–5). (5) He asked that water be brought to wash their feet (v. 4), an act of courtesy to refresh a traveler in a hot, dusty climate (19:2; 24:32; 43:24). (6) He prepared a lavish meal for them (vv. 5–8; a similar lavish offering was presented to a divine messenger in Jdg 6:18–19; 13:15–16). (7) He stood nearby (v. 8), assuming the posture of a servant (v. 22), to meet their every wish. Heb 13:2 (see note there) is probably a reference to vv. 2–8 and 19:1–3.
18:6 bread. Refers to round, thin loaves.
18:10 See 17:21. Paul quotes this promise of Isaac’s birth (see v. 14) in Ro 9:9 and relates it to Abraham’s spiritual offspring (Ro 9:7–8).
18:12 laughed. In disbelief, as also Abraham had at first (see note on 17:17). For Sarah’s later laugh of joy and faith, see 21:6–7.
18:14 Is anything too hard for the LORD? The answer is no, for Sarah as well as for her descendants Mary and Elizabeth (Lk 1:34–37). Nothing within God’s will, including creation (Jer 32:17) and redemption (Mt 19:25–26), is impossible for him.
18:17 Abraham was God’s friend (see v. 19; 2Ch 20:7; Jas 2:23; see also Isa 41:8). And because he was now God’s covenant friend (Job 29:4), God convened his heavenly council (see note on 1:26) at Abraham’s tent. There he announced his purpose for Abraham (v. 10) and for the wicked people of the plain (vv. 20–21)—redemption and judgment. He thus even gave Abraham opportunity to speak in his court and to intercede for the righteous in Sodom and Gomorrah. Accordingly, Abraham was later called a prophet (20:7). Here, in Abraham, is exemplified the great privilege of God’s covenant people throughout the ages: God has revealed his purposes to them and allows their voice to be heard (in intercession) in the court of heaven itself.
18:18 great and powerful nation . . . blessed through him. See note on 12:2–3.
18:20 outcry. A cry of righteous indignation (cf. the blood of Abel, 4:10) that became one of the reasons for the destruction of the cities (19:13). Gomorrah. See notes on 10:19; 13:10.
18:21 I will go down. The result would be judgment (as in 11:5–9), but God also comes down to redeem (as in Ex 3:8). see. Not a denial of God’s infinite knowledge but a figurative way of stating that he as “Judge” (v. 25) does not act on the basis of mere complaints.
18:22 Abraham remained standing before the LORD. The text and NIV text note both illustrate the mutual accessibility that existed between God and his servant.
18:23 The second time Abraham intervened for his relatives and for Sodom (14:14–16).
18:25 Judge of all the earth. Abraham based his plea on the justice and authority of God, confident that God would do what was right (Dt 32:4).
18:27 Lord. Abraham used the title “Lord” (Adonai), not the covenantal name “LORD” (Yahweh), throughout his prayer. He was appealing to God as “Judge of all the earth” (v. 25). dust and ashes. In contrast to God’s exalted position, Abraham described himself as insignificant (Job 30:19; 42:6).
18:32 just once more. Abraham’s questioning in vv. 23–32 did not arise from a spirit of haggling but of compassion for his relatives and of wanting to know God’s ways. ten. Perhaps Abraham stopped at ten because he had been counting while praying: Lot, his wife, possibly two sons (19:12), at least two married daughters and their husbands (see 19:14 and NIV text note), and two unmarried daughters (19:8).
18:33 home. To Mamre (v. 1). The next morning Abraham went back to see what God had done (19:27).
19:2 square. An open space near the main city gateway (see 2Ch 32:6) where public gatherings were held.
19:3 bread without yeast. A flat bread that could be baked quickly (18:6; Ex 12:8,39).
19:8 under the protection of my roof. Ancient hospitality obliged a host to protect his guests in every situation. But in this case the way Lot chose to do this was clearly immoral. His overall godliness (see 2Pe 2:7 and note) need not be called into question by this one horrible lapse.
19:9 This fellow came here as a foreigner, and now he wants to play the judge. Centuries later, Moses was also considered an outsider and was accused of setting himself up as a judge (Ex 2:14; Ac 7:27).
19:14 his sons-in-law thought he was joking. Lot apparently had lost his power of moral persuasion even among his family members.
19:16 hesitated. Perhaps because of reluctance to leave his material possessions. his hand and the hands of his wife and of his two daughters. The ten righteous people required to save Sodom (18:32) had now been reduced to four. the LORD was merciful to them. Deliverance is due to divine mercy, not to human righteousness (cf. Titus 3:5 and note).
19:24 rained down burning sulfur. Perhaps from a violent earthquake spewing up asphalt, such as is still found in this region (cf. Isa 34:9 and note).
19:26 Lot’s wife looked back, and she became a pillar of salt. Her disobedient hesitation (v. 17) became proverbial in later generations (Lk 17:32). Even today, salt formations near the southern end of the Dead Sea are reminders of her folly.
19:29 God . . . remembered Abraham. See note on 8:1. he brought Lot out of the catastrophe. Lot’s deliverance was the main concern of Abraham’s prayer (18:23–32), which God now answered.
19:33 the older daughter went in and slept with him. Though Lot’s role was mainly passive, he bore the basic responsibility for what happened here and reaped the harvest of his move toward Sodom (see 13:10–12 and notes).
19:36–38 The sons born to Lot’s daughters were the ancestors of the Moabites and Ammonites (Dt 2:9,19), two nations that were to become bitter enemies of Abraham’s descendants (see, e.g., 1Sa 14:47; 2Ch 20:1).
20:2 Abimelek. Probably the father or grandfather of the later king who bore the same name (26:1).
20:9 brought such great guilt upon me and my kingdom. The “great guilt” would have been caused by adultery (see vv. 2–3,6; the same meaning for this expression is attested also in Egyptian and Canaanite texts). Everywhere else the Hebrew expression occurs in the OT it refers to idolatry (Ex 32:21, 30–31; 2Ki 17:21), which is spiritual adultery (see Hos 1:2 and note). Adultery and idolatry are supreme forms of covenant infidelity (see note on Ex 34:15).
20:11 fear of God. A conventional phrase equivalent to “true religion.” “Fear” in this phrase has the sense of reverential trust in God and commitment to his revealed will; see Ps 34:8–14 and note.
20:12 she really is my sister, the daughter of my father though not of my mother. Abraham’s half-truth was a sinful deception, not a legitimate explanation.
20:14–16 Abimelek’s generosity was a strong contrast to Abraham’s fearfulness and deception. God’s grace is evident as he blesses Abraham despite his failures.
20:16 shekels. Though not in the Hebrew, the word is correctly supplied here as the most common unit of weight in ancient times. Originally the shekel was only a weight, not a coin, since coinage was not invented till the seventh century bc.
21:1 See 17:16. did for Sarah what he had promised. See Gal 4:22–23,28. The promised son through whom God will continue the covenant line (17:21) is born at last.
21:5 In fulfillment of the promise made to him (17:16), Abraham miraculously became a father at the age of 100 years (see 17:17 and chart).
21:6 laughter . . . laugh. See note on 17:17; contrast 18:12 (see note there).
21:8 weaned. At age two or three, as was customary in the ancient Near East.
21:9 the son whom Hagar the Egyptian had borne. Ishmael, who was in his late teens at this time (16:15–16). mocking. Or “at play.” In either case, Sarah saw Ishmael as a potential threat to Isaac’s inheritance (v. 10).
21:10 Get rid of that slave woman and her son. See Gal 4:21–31. Driving them out would have had the effect of disinheriting Ishmael.
21:11 The matter distressed Abraham. Both love and legal custom played a part in Abraham’s anguish. He knew that the customs of his day, illustrated later in the Nuzi tablets (see chart), prohibited the arbitrary expulsion of a female servant’s son (whose legal status was relatively weak in any case).
21:12 Listen to whatever Sarah tells you. God overruled in this matter (as he had done earlier; see 15:4), promising Abraham that both Isaac and Ishmael would have numerous descendants. it is through Isaac that your offspring will be reckoned. See 17:19; 22:18; see also Ro 9:6–8 and Heb 11:17–19 for broader spiritual applications of this statement.
21:14 Early the next morning. Though Abraham would now be separated from Ishmael for the first time, he responded to God’s command with prompt obedience (see note on 12:4). Beersheba. See note on v. 31.
21:15 one of the bushes. See note on v. 33.
21:17 God heard . . . God has heard. A pun on the name “Ishmael” (see NIV text note on 16:11; see also 17:20).
21:21 Desert of Paran. Located in north-central Sinai. his mother got a wife for him from Egypt. Parents often arranged their children’s marriages (ch. 24).
21:22 Abimelek. See 20:2 and note. Phicol. Either a family name or an official title, since it reappears over 60 years later (25:26) in a similar context (26:26).
21:23 swear to me . . . before God . . . Show to me . . . kindness. Phrases commonly used when making covenants or treaties (vv. 27,32). “Kindness” as used here refers to acts of friendship (cf. v. 27; 20:14; Ps 6:4 and note). Such covenants always involved oaths.
21:27 sheep and cattle. Probably to be used in the treaty ceremony (15:10).
21:31 Beersheba, because the two men swore an oath there. See NIV text note; see also photo. For a similar pun on the name, see 26:33. Beersheba, an important town in the northern Negev, marked the southernmost boundary of the Israelite monarchy in later times (see, e.g., 2Sa 17:11). An ancient well there is still pointed out as “Abraham’s well” (v. 25), but its authenticity is not certain. because. Or “when.”
21:33 tamarisk. A shrub or small tree that thrives in arid regions. Its leafy branches provide welcome shade, and it is probably the unidentified bush under which Hagar put Ishmael in v. 15. Eternal God. Hebrew El Olam, a phrase unique to this passage. It is one of a series of names that include El, “God,” as an element (see 14:19; 17:1 and notes; 33:20; 35:7).
22:1–19 The climax to the account of God’s dealings with Abraham. Here we are told of God’s supreme test of Abraham’s faith and of his final confirmation of his covenanted promises—once again confirmed by an oath (vv. 15–18). After this, there follows only the account of how Abraham put his affairs in order with a view to the future: providing a place of burial for Sarah and himself in the promised land (ch. 23), obtaining a suitable wife for Isaac (ch. 24), and seeing to the distribution of his inheritance among his offspring (25:1–6).
This climax in many ways echoes the beginning (12:1–7) and with it frames the main body of the Abraham story. Cf., e.g., 12:1: “Go from your country, your people and your father’s household to the land I will show you”; 22:2: “Go to the region of Moriah . . . [to] a mountain I will show you.”
22:2 your son, your only son, whom you love—Isaac. “Isaac” follows the clause “whom you love” in order to heighten the effect. Isaac was the “only son” of the promise (21:12; cf. Gal 4:23), and Ishmael had been sent away (21:8–21). region of Moriah. The author of Chronicles identifies the area as the temple mount in Jerusalem (2Ch 3:1). Today “Mount Moriah” is occupied by the Dome of the Rock, an impressive Muslim structure erected in ad 691. Sacrifice him. Abraham had committed himself by covenant to be obedient to the Lord and had consecrated his son Isaac to the Lord by circumcision. The Lord put his servant’s faith and loyalty to the supreme test, thereby instructing Abraham, Isaac and their descendants as to the kind of total consecration the Lord’s covenant requires. The test also foreshadowed the perfect consecration in sacrifice that another offspring of Abraham would undergo in the same vicinity (see note on v. 16) in order to wholly consecrate Abraham and his spiritual descendants to God and to fulfill the covenant promises.
22:3 Early the next morning. Prompt obedience, even under such trying circumstances, characterized Abraham’s response to God (see note on 12:4).
22:4 third day. Parts of three days were likely required for the journey from Beersheba (v. 19) to “the region of Moriah” (Jerusalem; see v. 2 and note), a distance of about 48 miles. On the other hand, a “journey of three days” may have been a conventional expression for a short trip rather than a journey of exactly three days (30:36; Ex 3:18; 5:3; 8:27; 15:22; Nu 10:33; 33:8; Jos 9:16; Jnh 1:17; 3:3).
22:5 boy. See v. 12; see also note on v. 1. The Hebrew for this word has a wide range of meaning, from an infant (Ex 2:6) to a young man of military age (1Ch 12:28). we will come back to you. Abraham, the man of faith and “the father of all who believe” (Ro 4:11), “reasoned that God could even raise the dead” (Heb 11:19) if that were necessary to fulfill his promise.
22:8 God himself will provide the lamb. The immediate fulfillment of Abraham’s trusting response was the ram of v. 13, but its ultimate fulfillment is the Lamb of God (Jn 1:29,36).
22:9 laid him on the altar, on top of the wood. Isaac is here a type (prefiguration) of Christ (see note on v. 16).
22:11 angel of the LORD. See note on 16:7. The “angel of the LORD” who had seen to the safety of Abraham’s son Ishmael and had spoken of Ishmael’s future (16:7–12; 21:17–18) now intervenes to save Abraham’s son Isaac and afterward speaks of Isaac’s future (vv. 17–18). Abraham! Abraham! The repetition of the name indicates urgency (46:2; Ex 3:4; 1Sa 3:10; Ac 9:4). Here I am. See note on v. 1.
22:12 fear God. See note on 20:11. you have not withheld from me your son, your only son. See v. 16 and note. Abraham’s “faith was made complete by what he did” (Jas 2:22).
22:13 instead of. Substitutionary sacrifice of one life for another is here mentioned for the first time. As the ram died in Isaac’s place, so also Jesus gave his life as a ransom “for” (or “instead of”) many (Mk 10:45).
22:14 The LORD Will Provide. Thus Abraham memorializes the remarkable way in which God fulfilled his expectation (v. 8). mountain of the LORD. During the Israelite monarchy the phrase referred to the temple mount in Jerusalem (Ps 24:3; Isa 2:3; 30:29; Zec 8:3).
22:16 I swear by myself. There is no greater name in which the Lord can take an oath (Heb 6:13). you . . . have not withheld your son, your only son. Abraham’s devotion is paralleled by God’s love to us in Christ as reflected in Jn 3:16 and Ro 8:32, which may allude to this verse.
22:17 descendants as numerous as the stars in the sky. See 13:16; 15:5 and notes. sand on the seashore. Fulfilled, at least in part, during Solomon’s reign (1Ki 4:20). cities. See 24:60.
22:18 all nations on earth will be blessed. See note on 12:2–3. because you have obeyed me. See note on 17:9.
22:23–24 Abraham’s brother Nahor became the father of eight sons by his wife and four by his concubine (see note on 25:6). They would later become the ancestors of 12 Aramean (v. 21) tribes, just as Abraham’s son Ishmael would become the ancestor of 12 tribes (25:16) and Abraham’s grandson Jacob would become the ancestor of the 12 tribes of Israel (49:28).
23:1–20 How Abraham provided a burial place for Sarah and himself in Canaan, thus in faith laying claim to Canaan as his homeland in accordance with God’s promise.
23:2 Kiriath Arba. Means “the town of Arba” (Arba was the most prominent member of a tribe living in the Hebron area [see Jos 14:15]). It can also mean “the town of four,” referring to the place where Anak (Jos 15:13–14; 21:11) and his three sons lived (Jdg 1:10,20). went. Either from Beersheba to Hebron or into the place where Sarah’s body was lying.
23:3 Hittites. See note on 10:15. They were apparently in control of the Hebron area at this time.
23:4 a foreigner and stranger. The phrase was used often by the patriarchs and their descendants in reference to themselves (see 1Ch 29:15; Ps 39:12; see also Heb 11:13). On this earth Abraham “lived in tents” (Heb 11:9), the most temporary of dwellings. But he looked forward to the more permanent home promised him, which the author of Hebrews calls “the city with foundations, whose architect and builder is God” (Heb 11:10).
23:6 You are a mighty prince. Probably intended as flattery.
23:9 cave of Machpelah. The tombs of several patriarchs and their wives—Abraham and Sarah, Isaac and Rebekah, Jacob and Leah (v. 19; 25:8–10; 49:30–31; 50:12–13)—are, according to tradition, located in a large cave deep beneath the Mosque of Abraham, a Muslim shrine in Hebron. end of his field. Apparently Abraham wanted to buy only a small part of the field (namely, the part where the cave was located), but Ephron insisted that he purchase the entire field (see note on v. 15).
23:10 in the hearing of all the Hittites who had come to the gate. The main gateway of a city was usually the place where legal matters were transacted and attested (see v. 18; see also note on 19:1).
23:11 my lord. Perhaps intended to flatter Abraham (v. 15). give. See NIV text note.
23:15 four hundred shekels of silver, but what is that between you and me? See note on 20:16. Despite Ephron’s pretense of generosity, 400 shekels of silver was an exorbitant price for a field (see, e.g., Jer 32:9). Ephron was taking advantage of Abraham during a time of grief and bereavement. He knew that Abraham had to deal quickly in order to have a place to bury Sarah, so he insisted that Abraham buy the entire lot.
23:16 weight current among the merchants. Subject to more variation and therefore greater dishonesty than the later royal standard (2Sa 14:26), which was carefully regulated and more precise.
23:17 the field and the cave in it, and all the trees. Ephron had held out for the sale of the entire field and its contents (see notes on vv. 9,15).
23:19 buried his wife . . . in the land of Canaan. In that culture, people had a strong desire to be buried with their ancestors (see note on 25:8) in their native land. By purchasing a burial place in Canaan, Abraham indicated his unswerving commitment to the Lord’s promise. Canaan was his new homeland.
24:1–67 Abraham obtains a suitable wife for Isaac, relying on God who has made a covenant with him to provide an appropriate mother for his descendants who would inherit the land (vv. 6–7).
24:2 senior servant in his household. Probably Eliezer of Damascus (see note on 15:2). Put your hand under my thigh. Near the organ of procreation, probably because this oath was related to Abraham’s last will and testament and called for faithful implementation on the part of his son. Isaac must accept Abraham’s and God’s choice (see also 47:29 and note).
24:3 the LORD, the God of heaven and the God of earth. See v. 7; see also note on 1:1. For a similar majestic title used by Abraham in an oath, see 14:22.
24:4 my country. Mesopotamia (see note on v. 10). get a wife for my son. See note on 21:21.
24:7 To your offspring I will give this land. Repeats the promise of 12:7. his angel. See note on 16:7.
24:10 camels. See note on 12:16. Aram Naharaim. See NIV text note; the name means “Aram of the two rivers”—the Euphrates and the Tigris. Aram (see note on 10:22) Naharaim was the northern part of the area called later by the Greeks “Mesopotamia,” meaning “between the rivers” (see map). town of Nahor. Nahor is the same name as that of Abraham’s brother (v. 15; 11:26). The town is mentioned in clay tablets excavated beginning in 1933 at the ancient city of Mari on the Euphrates (see chart; see also map). Nahor was located in the Harran (see note on 11:31) district and was ruled by an Amorite prince in the eighteenth century bc.
24:11 toward evening, the time the women go out to draw water. After the midday heat had cooled.
24:14 By this I will know. Like his master Abraham, the servant asked God for a sign to validate his errand (see note on 15:8). kindness. See v. 27; probably a reference to God’s covenant with Abraham, which had promised numerous descendants through Isaac (17:19; 21:12).
24:15 Before he had finished praying. God had already begun to answer. Rebekah . . . was the daughter of Bethuel son of . . . the wife of Abraham’s brother. Isaac would thus be marrying his father’s grandniece (v. 48).
24:34–49 The servant explained his mission to Rebekah’s family. His speech, which summarizes the narrative of the earlier part of the chapter, is an excellent example of the ancient storyteller’s art, which was designed to fix the details of a story in the hearer’s memory.
24:53 The rich gifts bestowed on Rebekah and her family indicated the wealth of the household into which she was being asked to marry—far from her loved ones and homeland.
24:65 she took her veil and covered herself. Apparently a sign that she was unmarried (cf. 38:14,19).
25:1–6 Abraham’s final disposition of his estate.
25:2 She bore him. The listing of Keturah’s offspring shows that Abraham indeed became “the father of many nations” (17:4; see note on 17:6).
25:5 left everything he owned to Isaac. Isaac was the “only son” (22:2; see note there) of Abraham’s wife Sarah, so he was the legal heir to Abraham’s estate (cf. 21:10 and note).
25:6 concubines. Secondary wives, a common cultural phenomenon in the ancient Near East. Polygamy was practiced even by godly men in ancient times, though it was not the original divine intention (see notes on 2:24; 4:19).
25:7 a hundred and seventy-five years. Abraham thus lived for a full 100 years in the promised land (see 12:4 and note).
25:8 died at a good old age. As God had promised (15:15). old man and full of years. A phrase used also of the patriarch Job (Job 42:17). was gathered to his people. Joined his ancestors and/or deceased relatives in death (2Ki 22:20; 2Ch 34:28).
25:9 Isaac and Ishmael. Isaac, as the heir of the covenant and estate (see note on v. 5), is listed first.
25:12–18 A brief account of Ishmael’s family line, showing the fulfillment of the promises made to Hagar (16:10) and Abraham (17:20) concerning their son but also noting the fulfillment of his predicted alienation from the descendants of Abraham and Sarah (16:12).
25:13 names of the sons of Ishmael. Many are Arab names, giving credence to the Arab tradition that Ishmael is their ancestor.
25:16 twelve tribal rulers. Twelve major tribes descended from Abraham’s son Ishmael (as predicted in 17:20)—as was also true of Abraham’s brother Nahor (see note on 22:23–24).
25:18 in hostility toward. See note on 16:12; or possibly “to the east of” (see NIV text notes here and on 16:12; see also 25:6).
25:19—35:29 The author now takes up the story of Jacob, which he continues until the death of Isaac. Isaac is the link between Abraham and Jacob, and his story is interwoven with theirs.
25:20 Paddan Aram. See NIV text note; means “plain of Aram,” another name for Aram Naharaim (see note on 24:10).
25:21 because she was childless. As Sarah had been (see 11:30 and note). Rebekah was barren for 20 years (vv. 20,26). Isaac’s offspring, like Abraham’s, were a special gift in fulfillment of God’s covenant promises.
25:22 jostled each other. The struggle between Jacob and Esau began in the womb (see also v. 26). went. Perhaps to a nearby place of worship, such as an altar (12:6–8; 13:18; 22:9).
25:23 the older will serve the younger. The ancient law of primogeniture (cf. Dt 21:15–17 and notes) provided that, under ordinary circumstances, the younger of two sons would be subservient to the older. God’s election of the younger son highlights the fact that God’s people are the product not of natural or worldly development but of his sovereign intervention in human affairs (see note on 11:30). Part of this verse is quoted in Ro 9:10–12 as an example of God’s sovereign right to do “whatever pleases him” (Ps 115:3)—not in an arbitrary way (Ro 9:14), but according to his own perfect will.
25:25 red. A pun on Edom, one of Esau’s other names (see v. 30 and NIV text note).
25:26 his brother came out . . . Jacob. In c. 2006 bc. his hand grasping Esau’s heel. Hostility between the Israelites (Jacob’s descendants) and Edomites (Esau’s descendants) became the rule rather than the exception (see, e.g., Nu 20:14–21; Ob 9–10). Jacob. See NIV text note. The name became proverbial for the unsavory quality of deceptiveness (see NIV text note on Jer 9:4).
25:31 sell me your birthright. In ancient times the birthright included the inheritance rights of the firstborn (Heb 12:16). Jacob was ever the schemer, seeking by any means to gain advantage over others. But it was by God’s appointment and care, not Jacob’s wits, that he came into the blessing.
25:33 Swear to me first. A verbal oath was all that was required to make the transaction legal and forever binding.
25:34 Esau despised his birthright. In so doing, he proved himself to be “godless” (Heb 12:16), since at the heart of the birthright were the covenant promises that Isaac had inherited from Abraham.