Genesis 17–18

Footnotes

1. 1 Heb “the son of ninety-nine years.”
2. 2 Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
3. 3 The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin . There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” 54 (1935): 173–210; R. Gordis, “The Biblical Root sdy-sd,” 41 (1940): 34–43; and especially T. N. D. Mettinger, In Search of God, 69–72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1–8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22–24; 35:16–18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew , the Samaritan Pentateuch, the , and ) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20–21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10–12; 37:23b). He provides abundant blessings, including children (22:17–18; 29:4–6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is…
4. 4 Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
5. 5 Or “in my presence.”
6. 6 There are two imperatives here: “walk … and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).
7. 7 Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18–21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4–8). See the note at and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35–54.
8. 8 Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.
9. 9 Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.
10. 10 Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.
11. 11 Heb “I.”
12. 12 Heb “is” (הִנֵּה, hinneh).
13. 13 Heb “will your name be called.”
14. 14 Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70–83.
15. 15 The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.
16. 16 This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.
17. 17 Heb “exceedingly, exceedingly.” The repetition is emphatic.
18. 18 Heb “and I will make you into nations, and kings will come out from you.”
19. 19 The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see 878–79 קוּם).
20. 20 Or “as an eternal.”
21. 21 Heb “to be to you for God and to your descendants after you.”
22. 22 The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.
23. 23 Or “as an eternal.”
24. 24 The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.
25. 25 Heb “my covenant.” The Hebrew word בְּרִית (bérit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2–3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9–10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.
26. 26 Heb “This is my covenant that you must keep between me and you and your descendants after you.”
27. 27 For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” 81 (1974): 557–96.
28. 28 Or “sign.”
29. 29 Heb “the son of eight days.”
30. 30 The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.
31. 31 Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bérit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. .
32. 32 Or “an eternal.”
33. 33 The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.
34. 34 Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons. The meaning of “cut off” has been discussed at great length. An entire tractate in the is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.
35. 35 Heb “he has broken my covenant.” The noun בְּרִית (bérit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. .
36. 36 Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”
37. 37 Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.
38. 38 Heb “she will become nations.”
39. 39 Heb “peoples.”
40. 40 Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.
41. 41 Heb “And he fell on his face and laughed and said in his heart.”
42. 42 The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.
43. 43 Heb “to the son of a hundred years.”
44. 44 It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).
45. 45 Heb “the daughter of ninety years.”
46. 46 The wish is introduced with the Hebrew particle לוּ (lu), “O that.”
47. 47 Or “live with your blessing.”
48. 48 Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. ).
49. 49 Or “as an eternal.”
50. 50 The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in .
51. 51 Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.
52. 52 For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” 25 (1963): 111–17.
53. 53 Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons. God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.
54. 54 Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”
55. 55 Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.
56. 56 Heb “the son of ninety-nine years.”
57. 57 Heb “circumcised in the flesh of his foreskin” (also in v. 25).
58. 58 Heb “the son of thirteen years.”
59. 1 Heb “him”; the referent (Abraham) has been specified in the translation for clarity.
60. 2 Or “terebinths.”
61. 3 The disjunctive clause here is circumstantial to the main clause.
62. 4 The Hebrew noun translated “entrance” is an adverbial accusative of place.
63. 5 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
64. 6 Heb “lifted up his eyes.”
65. 7 Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.
66. 8 The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.
67. 9 The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.
68. 10 The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).
69. 11 The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.
70. 12 The has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).
71. 13 Heb “do not pass by from upon your servant.”
72. 14 The imperative after the jussive indicates purpose here.
73. 15 The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
74. 16 The Qal cohortative here probably has the nuance of polite request.
75. 17 Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
76. 18 Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
77. 19 Heb “so that you may refresh yourselves, after [which] you may be on your way—for therefore you passed by near your servant.”
78. 20 The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.
79. 21 Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.
80. 22 The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.
81. 23 Heb “the young man.”
82. 24 The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”
83. 25 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
84. 26 The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.
85. 27 The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.
86. 28 The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.
87. 29 Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. , ) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.
88. 30 The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense. I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?
89. 31 Heb “as/when the time lives” or “revives,” possibly referring to the springtime.
90. 32 Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”
91. 33 This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).
92. 34 Heb “days.”
93. 35 Heb “it had ceased to be for Sarah [after] a way like women.”
94. 36 Heb “saying.”
95. 37 It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” 24 (1974): 454–73.
96. 38 The word “too” has been added in the translation for stylistic reasons.
97. 39 Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”
98. 40 The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”
99. 41 The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”
100. 42 Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.
101. 43 Heb “And he said, ‘No, but you did laugh.’ ” The referent (the Lord) has been specified in the translation for clarity.
102. 44 Heb “And the men arose from there.”
103. 45 Heb “toward the face of.”
104. 46 The disjunctive parenthetical clause sets the stage for the following speech.
105. 47 The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
106. 48 The active participle here refers to an action that is imminent.
107. 49 Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”
108. 50 The infinitive absolute lends emphasis to the finite verb that follows.
109. 51 Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
110. 52 Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.
111. 53 Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).
112. 54 The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.
113. 55 Heb “bring on.” The infinitive after לְמַעַן (léma’an) indicates result here.
114. 56 Heb “spoke to.”
115. 57 Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.
116. 58 Heb “heavy.”
117. 59 The cohortative indicates the Lord’s resolve. I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1–9.
118. 60 Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.
119. 61 The short phrase if not provides a ray of hope and inspires Abraham’s intercession.
120. 62 Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.
121. 63 Heb “went.”
122. 64 An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.
123. 65 Heb “lift up,” perhaps in the sense of “bear with” (cf. “forgive”).
124. 66 Or “ruler.”
125. 67 Will not the judge of the whole earth do what is right? For discussion of this text see J. L. Crenshaw, “Popular Questioning of the Justice of God in Ancient Israel,” 82 (1970): 380–95, and C. S. Rodd, “Shall Not the Judge of All the Earth Do What Is Just?” 83 (1972): 137–39.
126. 68 The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).
127. 69 The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.
128. 70 The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.
129. 71 Heb “because of five.”
130. 72 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
131. 73 The construction is a verbal hendiadys—the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”
132. 74 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
133. 75 Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”
134. 76 After the jussive, the cohortative indicates purpose/result.
135. 77 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
136. 78 Heb “he”; the referent (Abraham) has been specified in the translation for clarity.
137. 79 Heb “And the Lord went.”
138. 80 The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”
139. 81 Heb “to his place.”