Genesis 26:17-27:30

New English Translation

Footnotes

1. Genesis 26:17 tn Heb “and he camped in the Valley of Gerar and he lived there.”sn This valley was actually a wadi (a dry river bed where the water would flow in the rainy season, but this would have been rare in the Negev). The water table under it would have been higher than in the desert because of water soaking in during the torrents, making it easier to find water when digging wells. However, this does not minimize the blessing of the Lord, for the men of the region knew this too, but did not have the same results.
2. Genesis 26:18 tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”
3. Genesis 26:18 tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.
4. Genesis 26:18 tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.
5. Genesis 26:18 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
6. Genesis 26:18 tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.
7. Genesis 26:18 tn Heb “called names to them according to the names that his father called them.”
8. Genesis 26:19 tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).
9. Genesis 26:20 tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.
10. Genesis 26:20 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
11. Genesis 26:20 sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”
12. Genesis 26:20 tn The words “about it” are supplied in the translation for stylistic reasons.
13. Genesis 26:21 tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.
14. Genesis 26:21 tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.
15. Genesis 26:21 sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.
16. Genesis 26:22 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
17. Genesis 26:22 tn Heb “and he called its name.”
18. Genesis 26:22 sn The name Rehoboth (רְהֹבוֹת, r^ehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
19. Genesis 26:23 tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.
20. Genesis 26:25 tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.
21. Genesis 26:25 tn Heb “and they dug there, the servants of Isaac, a well.”
22. Genesis 26:26 tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”
23. Genesis 26:26 tn Heb “and.”
24. Genesis 26:26 tn Many modern translations render the Hebrew term מֵרֵעַ (mereaʾ) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.
25. Genesis 26:27 tn The disjunctive clause is circumstantial, expressing the reason for his question.
26. Genesis 26:28 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
27. Genesis 26:28 tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.
28. Genesis 26:28 tn The pronoun “us” here is inclusive—it refers to the Philistine contingent on the one hand and Isaac on the other.
29. Genesis 26:28 tn The pronoun “us” here is exclusive—it refers to just the Philistine contingent (the following “you” refers to Isaac).
30. Genesis 26:28 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
31. Genesis 26:29 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
32. Genesis 26:29 tn Heb “touched.”
33. Genesis 26:29 tn Heb “and just as we have done only good with you.”
34. Genesis 26:29 tn Heb “and we sent you away.”
35. Genesis 26:29 tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).
36. Genesis 26:30 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
37. Genesis 26:30 tn Heb “and they ate and drank.”
38. Genesis 26:31 tn Heb “and they got up early and they swore an oath, a man to his brother.”
39. Genesis 26:31 tn Heb “and they went from him in peace.”
40. Genesis 26:32 tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
41. Genesis 26:33 sn The name Shibah (שִׁבְעָה, shivʿah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.
42. Genesis 26:33 sn The name Beer Sheba (בְּאֵר שָׁבַע, b^eʾer shavaʿ) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.
43. Genesis 26:34 tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.
44. Genesis 26:34 tn Heb “the son of forty years.”
45. Genesis 26:34 tn Heb “took as a wife.”
46. Genesis 26:35 tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”
47. Genesis 27:1 tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.
48. Genesis 27:1 tn Heb “and his eyes were weak from seeing.”
49. Genesis 27:1 tn Heb “greater” (in terms of age).
50. Genesis 27:1 tn Heb “he”; the referent (Esau) is specified in the translation for clarity.
51. Genesis 27:2 tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.
52. Genesis 27:2 tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.
53. Genesis 27:2 tn Heb “I do not know the day of my death.”
54. Genesis 27:3 tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).
55. Genesis 27:4 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
56. Genesis 27:4 tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.
57. Genesis 27:5 tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.
58. Genesis 27:5 tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.
59. Genesis 27:7 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
60. Genesis 27:7 tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.
61. Genesis 27:7 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.
62. Genesis 27:8 tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”
63. Genesis 27:8 tn Heb “to that which I am commanding you.”
64. Genesis 27:9 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
65. Genesis 27:10 tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.
66. Genesis 27:10 tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.
67. Genesis 27:10 tn Heb “so that.” The conjunction indicates purpose or result.
68. Genesis 27:11 tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
69. Genesis 27:12 tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”
70. Genesis 27:13 tn Heb “upon me your curse.”
71. Genesis 27:13 tn Heb “only listen to my voice.”
72. Genesis 27:14 tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
73. Genesis 27:14 tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.
74. Genesis 27:16 tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.
75. Genesis 27:16 tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”
76. Genesis 27:17 tn Heb “gave…into the hand of her . . . .”
77. Genesis 27:18 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
78. Genesis 27:18 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
79. Genesis 27:19 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
80. Genesis 27:19 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
81. Genesis 27:20 tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”
82. Genesis 27:20 tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.
83. Genesis 27:20 tn Heb “caused to meet before me.”
84. Genesis 27:20 tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
85. Genesis 27:21 tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.
86. Genesis 27:21 tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.
87. Genesis 27:23 tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.
88. Genesis 27:24 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
89. Genesis 27:25 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
90. Genesis 27:25 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
91. Genesis 27:25 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
92. Genesis 27:25 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
93. Genesis 27:25 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
94. Genesis 27:27 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
95. Genesis 27:27 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
96. Genesis 27:27 tn Heb “see.”
97. Genesis 27:28 tn Heb “and from the dew of the sky.”
98. Genesis 27:28 tn Heb “and from the fatness.”
99. Genesis 27:29 tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority over his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.
100. Genesis 27:29 tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”
101. Genesis 27:29 tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.
102. Genesis 27:30 tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.
103. Genesis 27:30 tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was replaced by the referent (“his father’s…”) for stylistic reasons.
104. Genesis 27:30 tn Heb “and Esau his brother came from his hunt.”