Genesis 11–25

Footnotes

1. 1 The whole earth. Here “earth” is a metonymy of subject, referring to the people who lived in the earth. Genesis 11 begins with everyone speaking a common language, but chap. 10 has the nations arranged by languages. It is part of the narrative art of Genesis to give the explanation of the event after the narration of the event. On this passage see A. P. Ross, “The Dispersion of the Nations in Genesis 11:1–9,” 138 (1981): .
2. 2 Heb “one lip and one [set of] words.” The term “lip” is a metonymy of cause, putting the instrument for the intended effect. They had one language. The term “words” refers to the content of their speech. They had the same vocabulary.
3. 3 Heb “they”; the referent (the people) has been specified in the translation for clarity.
4. 4 Or perhaps “from the east” () or “in the east.”
5. 5 Heb “in the land of Shinar.” Shinar is the region of Babylonia.
6. 6 Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”
7. 7 The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbénah lévenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisréfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [], ).
8. 8 Or “bitumen” (cf. , ).
9. 9 The disjunctive clause gives information parenthetical to the narrative.
10. 10 A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
11. 11 The form וְנַעֲשֶׂה (véna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make …”). Coming after the previous cohortative, this form expresses purpose.
12. 12 The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
13. 13 The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
14. 14 Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.
15. 15 The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.
16. 16 Heb “and one lip to all of them.”
17. 17 Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this … then now.”
18. 18 Heb “all that they purpose to do will not be withheld from them.”
19. 19 The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in and “know” in , as well as 10:22–23, where an angel recounts this incident and says “And the Lord our God said to us.… And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (), 1:.
20. 20 Heb “they will not hear, a man the lip of his neighbor.”
21. 21 The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.
22. 22 The verb has no expressed subject and so can be rendered as a passive in the translation.
23. 23 Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis ().
24. 24 The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
25. 25 The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
26. 26 The reading of the is followed in vv. 11–12; the reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in ; the reading also appears to lie behind Luke 3:35–36.
27. 27 Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.
28. 28 The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.
29. 29 Heb “upon the face of Terah his father.”
30. 30 The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.
31. 31 The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.
32. 32 Heb “And the days of Terah were.”
33. 33 Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.
34. 1 The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31–32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.
35. 2 The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lékha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1–2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18. It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
36. 3 The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lékha) emphasizing the subject of the imperative: “you leave.”
37. 4 To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.
38. 5 The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.
39. 6 I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12–22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.
40. 7 Or “I will make you famous.”
41. 8 Heb “and be a blessing.” The verb form הְיֵה (héyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.
42. 9 The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.
43. 10 In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (méqallelkha) is now singular and not plural. All the versions and a few Masoretic read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”
44. 11 Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
45. 12 So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).
46. 13 Heb “just as the Lord said to him.”
47. 14 The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.
48. 15 Heb “was the son of five years and seventy year[s].” Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn—he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.
49. 16 Heb “the son of his brother.”
50. 17 For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see 795 עָשָׂה.
51. 18 Heb “went out to go.”
52. 19 Or “terebinth.”
53. 20 The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.
54. 21 Heb “as far as the place of Shechem, as far as the oak of Moreh.”
55. 22 The disjunctive clause gives important information parenthetical in nature—the promised land was occupied by Canaanites.
56. 23 The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
57. 24 Heb “he”; the referent (Abram) has been supplied in the translation for clarification.
58. 25 For location see ; ; ; ; .
59. 26 Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (), 1:, .
60. 27 The Hebrew verb נָסַע (nasa’) means “to journey”; more specifically it means to pull up the tent and move to another place. The construction here uses the preterite of this verb with its infinitive absolute to stress the activity of traveling. But it also adds the infinitive absolute of הָלַךְ (halakh) to stress that the traveling was continually going on. Thus “Abram journeyed, going and journeying” becomes “Abram continually journeyed by stages.”
61. 28 Or “the South [country].” Negev is the name for the southern desert region in the land of Canaan.
62. 29 Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
63. 30 The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
64. 31 Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
65. 32 Heb “drew near to enter.”
66. 33 The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.
67. 34 Heb “a woman beautiful of appearance are you.”
68. 35 The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” 17 (1972): 76–82.
69. 36 Heb “say.”
70. 37 Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister—but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62–81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” 22 (1967–1970): 14–25.
71. 38 The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.
72. 39 Heb “and my life will live.”
73. 40 Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
74. 41 The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
75. 42 The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
76. 43 He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him—he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” 18 (1968): 450–57.
77. 44 Heb “and there was to him.”
78. 45 The cognate accusative adds emphasis to the verbal sentence: “he plagued with great plagues,” meaning the Lord inflicted numerous plagues, probably diseases (see Exod 15:26). The adjective “great” emphasizes that the plagues were severe and overwhelming.
79. 46 The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).
80. 47 The preterite with vav (ו) consecutive here expresses consequence.
81. 48 Heb “to me for a wife.”
82. 49 Heb “Look, your wife!”
83. 50 Heb “take and go.”
84. 51 Heb “him”; the referent (Abram) has been specified in the translation for clarity.
85. 1 Or “the South [country]” (also in v. 3). Negev is the name for the southern desert region in the land of Canaan.
86. 2 Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
87. 3 Heb “heavy.”
88. 4 This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
89. 5 Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
90. 6 For location see ; ; ; ; .
91. 7 The words “he returned” are supplied in the translation for stylistic reasons.
92. 8 Heb “where his tent had been.”
93. 9 Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7–8).
94. 10 Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (), 1:, .
95. 11 Heb “was going.”
96. 12 The Hebrew idiom is “to Lot … there was,” the preposition here expressing possession.
97. 13 The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
98. 14 The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” 7 (1957): 350–55.
99. 15 The same infinitive occurs here, serving as the object of the verb.
100. 16 The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb—or Controversy—Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [], 120–37.
101. 17 Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
102. 18 This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
103. 19 Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
104. 20 The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
105. 21 Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
106. 22 Or “plain”; Heb “circle.”
107. 23 The words “he noticed” are supplied in the translation for stylistic reasons.
108. 24 Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:).
109. 25 This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
110. 26 The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.
111. 27 Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
112. 28 Heb “a man from upon his brother.” Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” 26 (1983): 77–88.
113. 29 Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
114. 30 Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
115. 31 Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
116. 32 Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mé’od, “exceedingly,” translated here as “extremely”).
117. 33 Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.
118. 34 Heb “lift up your eyes and see.” Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot—give him the land. It seems to be one of the ways that God rewards faith.
119. 35 Heb “for all the land which you see to you I will give it and to your descendants.”
120. 36 The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
121. 37 The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
122. 38 The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
123. 39 Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
124. 40 Heb “he came and lived.”
125. 41 Or “terebinths.”
126. 1 The sentence begins with the temporal indicator וַיְהִי (vayéhi) followed by “in the days of.”
127. 2 Shinar (also in v. 9) is the region of Babylonia.
128. 3 Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. “Goyim”; , “Goiim”).
129. 4 Heb “made war.” Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).
130. 5 On the geographical background of vv. 1–2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41–75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” 41 (1978): 143–64.
131. 6 Heb “all these,” referring only to the last five kings named. The referent has been specified as “these last five kings” in the translation for clarity.
132. 7 The Hebrew verb used here means “to join together; to unite; to be allied.” It stresses close associations, especially of friendships, marriages, or treaties.
133. 8 The Salt Sea is the older name for the Dead Sea.
134. 9 The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.
135. 10 This is another adverbial accusative of time.
136. 11 The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east—to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats—that people did not have to live in servitude to tyrants from the east.
137. 12 The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.
138. 13 The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.
139. 14 Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked … again.”
140. 15 Heb “against.”
141. 16 Or “Goyim.” See the note on the word “nations” in .