CYB NABRE-Sample.Pdf

Pray It! Study It! Live It!® resources offer a holistic approach to learning, living, and passing on the Catholic faith. For the text of the articles and introductions Nihil Obstat: Rev. William M. Becker, STD Imprimatur: † Most Rev. John M. Quinn Censor Librorum Bishop of Winona June 14, 2011 June 14, 2011 For the text of the New American Bible, Revised Edition (NABRE) RESCRIPT In accord with canon 825 §1 of the Code of Canon Law, the United States Conference of Catholic Bishops hereby approves for publication The New American Bible, Revised Old Testament, a translation of the Sacred Scriptures authorized by the Confraternity of Christian Doctrine, Inc. The translation was approved by the Administrative Committee of the United States Conference of Catholic Bishops in November 2008 and September 2010. It is permitted by the undersigned for private use and study. Given in the city of Washington, the District of Columbia, on the Feast of Saint Jerome, Priest and Doctor of the Church, the 30th day of September, in the year of our Lord 2010. † Francis Cardinal George, O.M.I. Archbishop of Chicago President, USCCB The Revised New Testament Nihil Obstat: Stephen J. Hartdegen, O.F.M., S.S.L. Imprimatur: † James A. Hickey, S.T.D., J.C.D. Censor Deputatus Archbishop of Washington August 27, 1986 The Nihil Obstat and Imprimatur are official declarations that a book is free of doctrinal and moral error. No implication is contained therein that those who have granted the Nihil Obstat and Imprimatur agree with the content, opinions, or statements expressed. Nor do they assume any legal responsibility associated with publication. Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, D.C. All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Third edition reviewers and article writers: Catherine Cory, Printed in the United States of America Marissa Esparza-Garcia, Dennis Kurtz, Paula Norbert, Mar- 4133 (PO3366) garet Nutting Ralph, Larry Schatz, FSC, James Spillman, ISBN 978-1-59982-141-2, paper Alan Talley, Michael Theisen ISBN 978-1-59982-142-9, hardcover Interior Design: Laurie Nelson; Illustrations: Vicki Shuck; ISBN 978-1-59982-143-6, leatherette Typesetting: Blue Heron Bookcraft; Proofreading: Peachtree Library of Congress Cataloging-in-Publication Data Editorial and Proofreading Services Bible. English. New American. 2012. The Catholic youth Bible : New American Bible, re- The acknowledgments continue on page 1831. vised edition : translated from the original languages with The publishing team included Virginia Halbur, develop- critical use of all the ancient sources. — 3rd ed. ment editor; prepress and manufacturing coordinated by p. cm. the production departments of Saint Mary’s Press. Includes index. Catholic Youth Bible®, Third Edition ISBN 978-1-59982-141-2 (pbk.) — ISBN 978-1-59982- 142-9 (hardbound) — ISBN 978-1-59982-143-6 (leather- Copyright © 2012 by Saint Mary’s Press, Christian Brothers ette) Publications, 702 Terrace Heights, Winona, MN 55987- I. Title. 1320, www.smp.org. All rights reserved. No part of this BS192.3.A12012 W56 2012 book may be reproduced by any means without the writ- 220.5’2054—dc23 ten permission of the publisher. 2011038270 NEW AMERICAN BIBLE, Revised Edition

Translated From the Original Languages With Critical Use of All the Ancient Sources

Authorized by the Board of Trustees of the Confraternity of Christian Doctrine And Approved by the Administrative Committee of the United States Conference of Catholic Bishops Contents

Welcome!...... 6 Special Features...... 8 The Bible Is Multicultural...... 10 Navigating The Catholic Youth Bible...... 11 Preface to the New American Bible: The Old Testament. . . . . 12 Preface to the New American Bible: Revised Old Testament. . . 14

The Old Testament Introduction to the Pentateuch...... 18 Genesis 20 Leviticus 147 Deuteronomy 231 Exodus 92 Numbers 186

Introduction to the Historical Books...... 276 Joshua 278 2 Samuel 374 2 Chronicles 499 Judges 305 1 Kings 403 Ezra 533 Ruth 332 2 Kings 437 Nehemiah 546 1 Samuel 339 1 Chronicles 468

Introduction to the Biblical Novellas...... 562 Tobit 564 Esther 599 2 Maccabees 644 Judith 581 1 Maccabees 612

Introduction to the Wisdom and Poetry Books ...... 670 Job 672 Ecclesiastes 853 The Book of Wisdom 875 Psalms 706 Song of Songs 865 Ben Sira 902 Proverbs 813

Introduction to the Prophets...... 958 Isaiah 960 Hosea 1203 Nahum 1251 Jeremiah 1040 Joel 1217 Habakkuk 1256 Lamentations 1106 Amos 1223 Zephaniah 1261 Baruch 1116 Obadiah 1234 Haggai 1266 Ezekiel 1126 Jonah 1238 Zechariah 1270 Daniel 1180 Micah 1242 Malachi 1284

4 The New Testament Preface to the New American Bible: First Edition of the New Testament. . . .1292 Preface to the Revised Edition...... 1294

Introduction to the Gospels and Acts of the Apostles. . . . . 1298 Matthew 1300 Luke 1412 Acts of the Apostles1525 Mark 1374 John 1475

Introduction to the Letters and Revelation ...... 1576 Romans 1578 2 Thessalonians 1700 2 Peter 1765 1 Corinthians 1605 1 Timothy 1706 1 John 1771 2 Corinthians 1635 2 Timothy 1716 2 John 1779 Galatians 1655 Titus 1722 3 John 1781 Ephesians 1666 Philemon 1725 Jude 1783 Philippians 1677 Hebrews 1728 Revelation 1786 Colossians 1685 James 1747 1 Thessalonians 1693 1 Peter 1756

Color Inserts Reading and Studying the Bible C1–C8 Praying with the Bible C9–C16 Living Biblical Principles C17–C24 Charts and Photos C25–C32 Catholic Practices and Prayers C33–C40 Where Do I Find It?...... 1815 Events, People, and Teachings 1816 Catholic Connections 1819 Sacrament Connections 1820 Seven Themes of Catholic Social Teaching 1820 Life and Faith Issues 1821 Article Subject Index 1822 Acknowledgments 1831 Study Aids...... 1835 The Church Year and Sunday Readings 1836 Glossary 1843 Maps C41–C48 Old and New Testament Figures and Events, and Encounters with Jesus C49–C51 Biblical History Timeline C52–C55 Alphabetical List of Bible Books and Abbreviations C56 Welcome!

This Unique Bible Is for YOU!

The Catholic Youth Bible® (CYB) is filled with things that will make it easier for you to understand the Bible’s message. The authors, editors, designers, and artists involved in creating its special features were focused on you — a young person seeking answers to life’s important questions. The CYB can be a true companion, helping you find the answers you seek and perhaps raising new questions along the way. It will help you see yourself in God’s image and likeness… a vital part of God’s saving work in the world.

6 What Makes this Youth Bible CATHOLIC? For starters, its introductions and articles reflect Catholic interpretation of the Bible and make connections to Catholic beliefs and traditions. In addition, this Bible contains all seventy-three books and letters that form a complete Catholic Bible, seven more than most other Bibles (see “The Case of the Missing Books,” near Tb 1:16). Does this mean that other Christians cannot use The Catholic Youth Bible? Not at all. When it comes to the Scrip- tures, Christians from all cultures and denominations have more in common than they have differences.

As You Use this Bible, keep in mind two important points. The first is that the Bible is for everyone. Wherever you are in your relationship with God, the Bible can speak to you . The articles in the CYB invite you to consider what the church teaches about God’s message in the Bible, whether you are a committed Christian or a searcher with lots of questions.

The second point is that all the special features in The Catholic Youth Bible are designed to encourage you to read the Bible itself . It is the Bible’s stories, poems, prophecies, and letters that carry this central message: God desires a loving relationship with us . The special features of this Bible can help you understand God’s message. But it is God’s word in the Bible that can CHANGE YOUR LIFE!

7 Special Features

The Catholic Youth Bible is loaded with special features to help make it easier for you to read and understand the Bible. Here is a list of

Introduction to some of those features and where to find them. the Pentateuch

ave you ever been late to a movie? You probably spent a few minutes H trying to figure out what you missed and hoped it wasn’t too important to the plot. Like the first crucial minutes of a movie, the five books of the Penta- teuch set the stage for much of what happens in the rest of the Bible. If you don’t know the people involved and their wonderful stories, when you read later books, you might find yourself asking: What’s going on? Why is he doing this? SECTION INTRODUCTIONS What does she mean by that?

isplays Each major section of the Bible (the Pentateuch, the his- The name of awesome cosmic power, tender love stories, tearful family re Pentateuch Dunions, and tales of deceit, rape, murder, and worldwide destruction. Does ing.” Thus, the Pentateuch literally is themeans first “five-part five books writ this sound like the script for next summer’s blockbuster movie? No, it’s the Book of the Old Testament: Genesis, Exodus, Leviticus, of Genesis! It is the story of how a world created for love and harmony goes astray Numbers, and Deuteronomy. These books are spe- Abraham, and Jacob, which lead to the Sinai Cov- because of human sin. Through it all, God is at work, forming a people to restore cial to Jewish and Christian believers because they enant. - are God’s word, reveal who God is, and tell of the Reading the Pentateuchwhat iswas like appreciatinglost. a torical books, the biblical novellas, the wisdom books, origins of God’s People and their unique relationship- fine tapestry. When you view a tapestry from the with God—sometimes called salvation history. They front, all the threads combine to make a beautiful, are the blueprint needed for properly understanding coherent image. In the same way, an overall look at the rest of the Bible. The Pentateuch introduces the covenant, stories, and laws in the Pentateuch the idea of a single God who is responsible for all combines them to form a pictureGenesis of the love gathers rela- together inspired stories and traditions that reveal Israel’s under creation. It also tells that this God is active in the tionship between God and the peoplestanding of Israel. of God’s A nature and purpose, and the beginning of the Israelites’ special world and in the lives of its people, and that the Is close look at the back of a tapestryrelationship shows a more with God. Genesis has two main sections. The first section (1:1— the prophetic books, the Gospels and the Acts of the raelites have been called into a special relationship chaotic mix of colors and yarn. So too a closer look 11:32) contains some of the Bible’s most memorable stories about Creation and with this God. at the writings in the Pentateuch reveals not one - the effect of sin. Chapters 1–2 tell two accounts of Creation that portray the One of the central elements of the special rela- story but many. beauty and wonder of the natural world and emphasize the goodness and harmony- tionship between God and the Israelites described Biblical scholars speak of four primary sources in the Pentateuch is the Sinai Covenant. A cov- for the stories and traditions in thethat Pentateuch. God intended in Creation. Creation culminates in human beings, made in God’s enant establishes a new relationship between two The sources reflect four differentown image.schools of Those human beings, symbolic of us all, live in a wonderful garden in Apostles, and the Letters and Revelation) begins with parties and is marked by a solemn promise, where thought about Israel’s relationshipC with God. For both parties agree to fulfill certain obligations. The convenience, each source is referred At to as a an Glancein- Sinai Covenant is the most famous one between dividual author. harmony with God, Creation, and each other. But 1:1—11:32. the creation God and Israel, with Moses as the mediator, which B in chapter 3, sin enters the world, and as a result, The Yahwist used Yahweh as God’sof the name. world This and human you will read about in Exodus. In Genesis, you will writer focused on the southern kingdom of Judah, beings by God Adam and Eve will experience separation, suffering, read about the covenant God makes with Noah, used lots of stories, emphasized God’s closeness and ultimately death. to humanity, and portrayed God acting12:1—50:26. as a human stories of the ancestors (matriarchs And first sin spreads, first to the family (Cain and background on the books in that section. person. and patriarchs) of Israel Abel in chapter 4), then to all society (Noah and the Flood in chapters 6–9). Even after the Flood and E God’s covenant with Noah, the story of the tower Quick Facts of Babel demonstrates that sin pits nation against 2 Period Covered: nation. As you read these chapters, remember 01-Ge-CYB-NRSV.indd 2 in the first eleven chaptersThe stories that they were written not as historical accounts or are primeval history. Genesis scientific explanations but as inspired stories that 12:1—50:26 covers the period share a faith perspective and teach important reli BOOK INTRODUCTIONS of the ancestors, or patriarchs gious truths. and matriarchs (from 2000 to The second section of Genesis (12:1—50:26) 1500 BC). tells the story of the origins of the Israelite people.- 9/23/09 3:37:12 PM Inspired Author: The story begins with Abraham and Sarah (original gathered from the oral tradi Stories were ly called Abram and Sarai) and continues with Ish tion of tribal peoples in the pe mael and Isaac and with Isaac and Rebekah’s chil Introductions at the beginning of most books (sometimes riod around 1225 to 1000 BC - - (see Introduction to the Penta - dren, Esau and Jacob. Genesis ends with Joseph, - teuch). one of Jacob’s twelve sons, cleverly saving Egypt Themes: - and Israel from famine. This section introduces the- the goodness of Cre- ation, human responsibility, the covenant God makes with Abraham and the Israel effects of sin, covenant, God’s ite people and reminds the reader that God’s plans bringing good out of evil will overcome human sin and weakness. two or three books share a single introduction) give insight The Book of Genesis - into each book’s central message and an overview of its 4 01-Ge-CYB-NRSV.indd 4 contents. 9/23/09 3:37:17 PM COLOR INSERTS The five sections of color inserts cover how to read and study the Bible; how to pray with the Scriptures; how to apply biblical principles to daily life and six saints who illustrate the principles, including a list of the seven principles of Catholic social teaching; photos and charts highlighting biblical people, places, and events; and an overview of Catholic practices and prayers. The “Live It!” articles apply the Bible’s messages to situations you ive It! may be facing now or will face in the future.

The “Pray It!” articles can help you use the Bible for personal ray It! prayer. They show the biblical basis for the prayer and sacramental life of the Catholic Church.

The “Did You Know?” articles provide background Did You Know? from biblical scholars to help you understand the culture and traditions of biblical times, or the Church’s interpretation of certain passages.

8 The “Introducing . . .” articles give a quick introduction ntroducing... to the lives of important biblical people.

The “Catholic Connection” articles are full-page articles Catholic that show the biblical basis for many Catholic Christian beliefs Connection and practices.

The “Cultural Connection” articles explain how people in Cultural different cultures have understood and lived out God’s revela- Connection tion in the Bible. The articles represent many of the diverse cultures that have found their home in the United States.

These articles focus on the seven principles of Catholic Catholic social teaching and help the reader to understand their Social Teaching biblical basis.

WHERE DO I FIND IT? Several indexes are located at the back of the Bible. The first index helps you locate Bible passages on events, people, and teachings of Jesus. The second index helps you find Bible passages related to Catholic teaching. The third index helps you find Bible passages related to each sacrament. The fourth index helps you find articles on the seven themes of Catholic social teaching. The fifth index helps you find Bible passages related to life and faith issues. The sixth index leads you to articles on specific topics.

STUDY AIDS A calendar of the Church year and Sunday readings, a glossary of Scripture-related terms, color maps, pictures, and a timeline are found at the back of the Bible. The timeline and maps will help you locate where and when different biblical events occurred.

9 The Bible Is Multicultural

The Bible developed in the midst of great cultural diversity. In fact, the Bible was originally written in at least two languages, Hebrew and Greek. The people of the Old Testament were influenced by Arabic, Egyptian, and other Middle Eastern cultures that surrounded them. Later, they and the early Christian church were influenced by the Greek and Roman cultures. In the Bible, God is revealed as the God of all nations and all cultures. As the word of God, the Bible’s core message of God’s love for human beings speaks to people of any culture. That is one reason the Bible has been translated into more languages than any other book in the world. Christians also believe that God is at work in the lives of people of every culture, whether or not they have been formally introduced to the Christian message. Listening to other cultures’ experience of God can deepen Christian people’s appreciation of God’s message present in the Bible. We also live in a multicultural world. The Catholic Youth Bible responds to this reality in two main ways. First, all the articles attempt to speak in a way that people of all cultures can appreciate and understand. Second, some articles have been specially written to represent distinct cultural perspectives. Most of these articles represent African American, Asian American, Hispanic and Latino, and Native American perspectives. The revised edition of The Catholic Youth Bible, Third Edition also includes additional articles representing cultural perspectives from around the world. All the articles share cultural experiences and traditions, religious symbols, prayers, and poetry, and they connect all these elements to the Bible. If you would like to read articles from one of the four major cultural perspectives mentioned above, the subject index contains entries for those. The cultural perspectives represented in The Catholic Youth Bible are a small sampling of the many unique cultures in the world. Because of space restric- tions, articles on many cultures could not be included. Despite these limitations, the multicultural articles can deepen your appreciation of the Bible’s message and of the rich ways different cultures live that message.

10 Navigating The Catholic Youth Bible

The Catholic Youth Bible has several aids to help you locate references to Bible books and the Bible’s special features. The contents on pages iv–v will be your main guide in locating the different books and features. However, the last page in the color section (facing the back cover) lists all the Bible books alphabetically and gives their abbreviations and beginning page numbers. You will find this a useful and easy-to-locate guide. Also, the section “Where Do I Find It?” offers several types of indexes to help you locate specific passages and articles. Throughout The Catholic Youth Bible, there are many references to specific Bible passages. These references are given in shorthand form, such as Jn 3:16–17. The initial letters are the abbreviation for (or, in a few cases, the full name of) the Bible book. The number before the colon stands for the chapter, and the number(s) after the colon stands for the verse(s). So Jn 3:16–17 refers to the Gospel According to John, chapter 3, verses 16 to 17.

Name of Book Verse(s)

Jn 3:16–17

Chapter

Most of the articles end with a citation identifying the Bible passage the article is based on. It is important to read the passage before reading the article. In addition to the Bible text, you will find footnotes and Scripture cross-references printed along the bottom of each page. Every time you see an obelisk (†) in the Bible text, you will find a corresponding footnote labeled with the same chapter and verse numbers at the bottom of the page. The footnotes provide you with added information about words and phrases mentioned in the Bible. Every time you see an asterisk (*) in the Bible text, you will find a corresponding cross- reference labeled with the same chapter and verse numbers at the bottom of the page. The cross-references direct you to similar Scripture passages.

11 Preface to the NewIntroduction American to Bible Thexxx Old XxxxxTestament

On September 30, 1943, His Holiness Pope Pius of the sacred books,” but that, “with the approval XII issued his now famous encyclical on scripture of the church authority, these translations be pro- studies, Divino afflante Spiritu. He wrote: “We ought duced in cooperation with separated brothers” so to explain the original text which was written by the that “all Christians may be able to use them.” inspired author himself and has more authority and The text of the books contained in The New greater weight than any, even the very best, trans- American Bible is a completely new translation lation whether ancient or modern. This can be done throughout. From the original and the oldest avail- all the more easily and fruitfully if to the knowledge able texts of the sacred books, it aims to convey as of languages be joined a real skill in literary criticism directly as possible the thought and individual style of the same text.” of the inspired writers. The better understanding of Early in 1944, in conformity with the spirit of the Hebrew and Greek, and the steady development of encyclical, and with the encouragement of Arch- the science of textual criticism, the fruit of patient bishop Cicognani, Apostolic Delegate to the United study since the time of St. Jerome, have allowed States, the Bishops’ Committee of the Confrater- the translators and editors in their use of all avail- nity of Christian Doctrine requested members of able materials to approach more closely than ever The Catholic Biblical Association of America to before the sense of what the sacred authors actu- translate the sacred scriptures from the original ally wrote. languages or from the oldest extant form of the Where the translation supposes the received text, and to present the sense of the biblical text text—Hebrew, Aramaic, or Greek, as the case in as correct a form as possible. may be—ordinarily contained in the best-known The first English Catholic version of the Bible, editions, as the original or the oldest extant form, the Douay-Rheims (1582–1609/10), and its revi- no additional remarks are necessary. But for those sion by Bishop Challoner (1750) were based on who are happily able to study the original text of the the Latin Vulgate. In view of the relative certain- scriptures at firsthand, a supplementary series of ties more recently attained by textual and higher textual notes pertaining to the Old Testament was criticism, it has become increasingly desirable that added originally in an appendix to the typical edi- contemporary translations of the sacred books tion. (It is now obtainable in a separate booklet into English be prepared in which due reverence from The Catholic Biblical Association of America, for the text and strict observance of the rules of The Catholic University of America, Washington, criticism would be combined. DC 20064.) These notes furnish a guide in those The New American Bible has accomplished this cases in which the editorial board judges that the in response to the need of the church in America manuscripts in the original languages, or the evi- today. It is the achievement of some fifty biblical dence of the ancient versions, or some similar scholars, the greater number of whom, though source, furnish the correct reading of a passage, not all, are Catholics. In particular, the editors-in- or at least a reading more true to the original than chief have devoted twenty-five years to this work. that customarily printed in the available editions. The collaboration of scholars who are not Catholic The Massoretic text of 1 and 2 Samuel has in fulfills the directive of the Second Vatican Council, numerous instances been corrected by the more not only that “correct translations be made into dif- ancient manuscripts Samuel a, b, and c from Cave ferent languages especially from the original texts 4 of Qumran, with the aid of important evidence

12 Preface to the New American Bible: The Old Testament from the Septuagint in both its oldest form and its take into consideration the various sources or lit- Lucianic recension. Fragments of the lost Book of erary traditions. Tobit in Aramaic and in Hebrew, recovered from The revision of Job to Sirach includes changes in Cave 4 of Qumran, are in substantial agreement strophe division in Job and Proverbs and in titles of with the Sinaiticus Greek recension used for the principal parts and sections of Wisdom and Eccle- translation of this book. The lost original Hebrew siastes. Corrections in the text of Sirach are made text of 1 Maccabees is replaced by its oldest extant in Sir 39:27—44:17 on the basis of the Masada form in Greek. Judith, 2 Maccabees, and parts of text, and in 51:13–30 on the basis of the occur- Esther are also translated from the Greek. rence of this canticle in the Psalms scroll from The basic text for the Psalms is not the Masso- Qumran Cave 11. In this typical edition, new cor- retic but one which the editors considered closer to rections are reflected in the textual notes of Job, the original inspired form, namely the Hebrew text Proverbs, Wisdom, and Sirach. In the Psalms, the underlying the new Latin Psalter of the Church, the enumeration found in the Hebrew text is followed Liber Psalmorum (19441, 19452). Nevertheless instead of the double enumeration, according to they retained full liberty to establish the reading of both the Hebrew and the Latin Vulgate texts, con- the original text on sound critical principles. tained in the previous edition of this book. The translation of Sirach, based on the original In the Prophetic Books Isaiah to Malachi, only Hebrew as far as it is preserved and corrected minor revisions have been made in the structure from the ancient versions, is often interpreted and wording of the texts, and in the textual notes. in the light of the traditional Greek text. In the The spelling of proper names in The New Ameri- Book of Baruch the basic text is the Greek of the can Bible follows the customary forms found in Septuagint, with some readings derived from an most English Bibles since the Authorized Version. underlying Hebrew form no longer extant. In the The work of translating the Bible has been deuterocanonical sections of Daniel (3:24–91, characterized as “the sacred and apostol- chapter 13 and chapter 14 [these are Azariah, ic work of interpreting the word of God and Susanna, and Bel and the Dragon respectively in of presenting it to the laity in translations WORDsearch]), the basic text is the Greek text of as clear as the difficulty of the matter and Theodotion, occasionally revised according to the the limitations of human knowledge permit” (A. Greek text of the Septuagint. G. Cicognani, Apostolic Delegate, in The Catholic In some instances in the Book of Job, in Prov- Biblical Quarterly, 6, [1944], 389–90). In the ap- erbs, Sirach, Isaiah, Jeremiah, Ezekiel, Hosea, praisal of the present work, it is hoped that the Amos, Micah, Nahum, Habakkuk, and Zechariah words of the encyclical Divino afflante Spiritu will there is good reason to believe that the original serve as a guide: “Let all the sons of the church order of lines was accidentally disturbed in the bear in mind that the efforts of these resolute la- transmission of the text. The verse numbers given borers in the vineyard of the Lord should be judged in such cases are always those of the current not only with equity and justice but also with the Hebrew text, though the arrangement differs. In greatest charity; all moreover should abhor that these instances the textual notes advise the read- intemperate zeal which imagines that whatever is er of the difficulty. Cases of exceptional dislocation new should for that very reason be opposed or are called to the reader’s attention by footnotes. suspected.” The Books of Genesis to Ruth were first pub- Conscious of their personal limitations for the lished in 1952; the Wisdom Books, Job to Sirach, task thus defined, those who have prepared this in 1955; the Prophetic Books, Isaiah to Mala- text cannot expect that it will be considered per- chi, in 1961; and the Historical Books, Samuel fect; but they can hope that it may deepen in its to Maccabees, in 1969. In the present edition of readers “the right understanding of the divinely giv- Genesis to Ruth there are certain new features: a en Scriptures,” and awaken in them “that piety by general introduction to the Pentateuch, a retrans- which it behooves us to be grateful to the God of lation of the text of Genesis with an introduction, all providence, who from the throne of his majesty cross-references, and revised textual notes, be- has sent these books as so many personal letters sides new and expanded exegetical notes which to his own children” (Divino afflante Spiritu).

13 Preface to the NewIntroduction American to Bible Revised xxx Old Xxxxx Testament

The first step in the genesis of The New American rated brothers” so that “all Christians may be able Bible was taken in 1936 when His Excellency, the to use them” (Dei Verbum, No. 22), non-Catholics Most Reverend Edwin V. O’Hara, D.D., chairman also participated in the work. To this point the of the Episcopal Committee of the Confraternity of translation had been known under the name of the Christian Doctrine, invited a group of Catholic Scrip- “Confraternity of Christian Doctrine” or CCD for ture scholars to plan for a revised edition of the short, but when these parts of the Old Testament Challoner-Rheims New Testament, primarily on the were combined with the New Testament in a single basis of the Vulgate; the plans soon expanded to in- volume, it was given the name “New American Bi- clude the revision of the Old Testament. Archbishop ble,” in part to reflect its ecumenical character. In O’Hara’s initiative resulted in the formation of the producing the new volume certain changes were Catholic Biblical Association, whose principal activ- made from the original four volumes: a retransla- ity in its early years was this work of revision and tion of the Book of Genesis, cross-references, new translation. (For information on the work done on and expanded exegetical notes. the New Testament, see the “Preface to The New New translations and revision of existing trans- American Bible: First Edition of the New Testament” lations are required from time to time for various and “Preface to the Revised Edition.”) In 1943 His reasons. For example, it is important to keep pace Holiness Pope Pius XII issued the encyclical Divino with the discovery and publication of new and better afflante spiritu, which encouraged Scripture schol- ancient manuscripts (e.g., the Dead Sea scrolls) ars to translate the Scriptures from the original lan- so that the best possible textual tradition will be fol- guages. He wrote: “We ought to explain the origi- lowed, as required by Divino afflante spiritu. There nal text which was written by the inspired author are advances in linguistics of the biblical languages himself and has more authority and greater weight which make possible a better understanding and than any, even the very best, translation whether more accurate translation of the original languag- ancient or modern. This can be done all the more es. And there are changes and developments in easily and fruitfully if to the knowledge of languages vocabulary and the cultural background of the be joined a real skill in literary criticism of the same receptor language. An obvious example of this is text.” Although at this point work on almost twenty the abandonment in English of the second person of the Old Testament books was completed or near singular (use of “thee,” “thou,” “sayest,” “hearest”), completion, that work was abandoned and the new which had a major impact on Bible translations. project of translating from the Hebrew, Greek, and Other changes are less obvious but are never- Aramaic was undertaken. theless present. There have been changes in vo- The completed books of the Old Testament cabulary; for example, the term “holocaust” is now were initially published, as they became available, normally reserved for the sacrilegious attempt to in four volumes: Genesis–Ruth (1952), Job–Sirach destroy the Jewish people by the Third Reich. Con- (1955), Isaiah–Malachi (1961), and Samuel–Mac- cerns such as these are reflected in what Pope cabees (1969). Some fifty scholars collaborated John Paul II spoke of as the “three pillars” of good on this project; these were mainly Catholics, but, biblical translation: “A good translation is based on in accord with the suggestion of Vatican II that three pillars that must contemporaneously sup- “with the approval of the church authority, these port the entire work. First, there must be a deep translations be produced in cooperation with sepa- knowledge of the language and the cultural world

14 Preface to the New American Bible: Revised Old Testament at the point of origin. Next, there must be a good extant form, no additional remarks are necessary. familiarity with the language and cultural context Where the translators have departed from those at the point where the work will arrive. Lastly, to received texts, e.g., by following the Septuagint crown the work with success, there must be an rather than the Masoretic text, accepting a read- adequate mastery of the contents and meaning of ing of what is judged to be a better textual tradition, what one is translating”—and he praised the trans- as from a Qumran manuscript, or by emending lation that “utilizes the vocabulary and idioms of a reading apparently corrupted in transmission, everyday speech” (“le parole e le forme della lingua such changes are recorded in the revised edition di tutti i giorni”). (From an address to the United of the Textual Notes on The New American Bible. Bible Societies, November 26, 2001.) Additional information on the textual tradition for This new edition is a thorough revision of the al- some books may be found in the introduction to ready excellent New American Bible Old Testament the book in the same Textual Notes. of 1970. Work on most books of the Old Testa- In particular, important manuscripts from Cave ment, begun in 1994 and completed in 2001, 4 of Qumran, as well as the most useful recen- was done by forty revisers and a board of eight edi- sions of the Septuagint, have been consulted in tors. The 1991 revision of the Psalter, the work of the preparation of 1 and 2 Samuel. Fragments thirty revisers and six editors, was further revised of the lost Book of Tobit in Aramaic and in He- by seven revisers and two editors between 2009 brew, recovered from Cave 4 of Qumran, are in and 2010. As suggested in the comments above, substantial agreement with the Sinaiticus Greek the revision aimed at making use of the best man- recension used for the translation of this book. uscript traditions available (see below), translating The lost original Hebrew text of 1 Maccabees is as accurately as possible, and rendering the result replaced by its oldest extant form in Greek. Ju- in good contemporary English. In many ways it is a dith, 2 Maccabees, and parts of Esther are also more literal translation than the original NAB and translated from the Greek. The translation of The has attempted to be more consistent in rendering Wisdom of Ben Sira is based on the original He- Hebrew (or Greek) words and idioms, especially in brew as far as it is preserved, with corrections technical contexts, such as regulations for sacri- from the ancient versions; otherwise, the Greek fices. In translating the Psalter special effort was of the Septuagint is followed. In the Book of Bar made to provide a smooth, rhythmic translation uch the basic text is the Greek of the Septuagint, for easy singing or recitation, and to retain the with some readings derived from an underlying concrete imagery of the Hebrew. Hebrew form no longer extant. In the deutero- Where the Old Testament translation supposes canonical sections of Daniel (3:24–90; 13:1– the received text—Hebrew, Aramaic, or Greek, 14:42), the basic text is the Greek text of so-called as the case may be—ordinarily contained in the Theodotion, occasionally revised according to the best-known editions, as the original or the oldest Greek text of the Septuagint.

The Old Testament

In the Beginning Introduction to the Pentateuch

The name Pentateuch literally means “five-part Abraham, and Jacob, which lead to the Sinai Cov- writing.” Thus, the Pentateuch is the first five enant. books of the Old Testament: Genesis, Exodus, Le- Reading the Pentateuch is like appreciating a viticus, Numbers, and Deuteronomy. These books fine tapestry. When you view a tapestry from the are special to Jewish and Christian believers be- front, all the threads combine to make a beautiful, cause they are God’s word, reveal who God is, and coherent image. In the same way, an overall look at tell of the origins of God’s People and their unique the covenant, stories, and laws in the Pentateuch relationship with God—sometimes called salvation combines them to form a picture of the love rela- history. They are the blueprint needed for properly tionship between God and the people of Israel. A understanding the rest of the Bible. The Penta- close look at the back of a tapestry shows a more teuch introduces the idea of a single God who is chaotic mix of colors and yarn. So too a closer look responsible for all creation. It also tells that this at the writings in the Pentateuch reveals not one God is active in the world and in the lives of its peo- story but many. ple, and that the Israelites have been called into a Biblical scholars speak of four primary sources special relationship with this God. for the stories and traditions in the Pentateuch. One of the central elements of the special rela- The sources reflect four different schools of tionship between God and the Israelites described thought about Israel’s relationship with God. For in the Pentateuch is the Sinai Covenant. A cov- convenience, each source is referred to as an in- enant establishes a new relationship between two dividual author. parties and is marked by a solemn promise, where BB The Yahwist used Yahweh as God’s name. This both parties agree to fulfill certain obligations. The source is also referred to as J, taken from the Sinai Covenant is the most famous one between German spelling of the divine name. This writer fo- God and Israel, with Moses as the mediator, which cused on the southern kingdom of Judah, used lots you will read about in Exodus. In Genesis, you will of stories, emphasized God’s closeness to human- read about the covenant God makes with Noah, ity, and portrayed God acting as a human person.

18 BB The Elohist (E) referred to God as Elohim or Other Background F Lord. The Elohist wrote about the northern king- AA Some of the most familiar stories and peo- dom of Israel and was concerned about idolatry ple of the Old Testament are found in Gene- and morality. The writings of the Elohist present sis and Exodus. Genesis includes the stories God’s presence as mediated, such as through a of Creation, Adam and Eve, Noah and the burning bush. Flood, Abraham and Sarah, and Joseph and BB After the fall of the Northern Kingdom, E his brothers. Exodus contains the stories of and J combined to form the Priestly writing (P). Moses and the burning bush, Pharaoh and The Priestly writer emphasized religious rituals the ten plagues, the parting of the Red Sea, and the role of the priesthood. This writer por- the Exodus out of Egypt, and the Ten Com- trayed God as more distant and used a more mandments. formal style. This source was written after the Babylonian Exile. AA The Jewish people also refer to the five books of the Pentateuch as the Torah, meaning BB Finally, the Deuteronomist (D) emphasized “teaching” or “instruction.” the Law as the foundation of the kingdom of Ju- dah. Deuteronomy is the fifth book of the Penta- AA An ancient tradition named Moses as the teuch and the first book in the Deuteronomistic original writer of the Pentateuch. This was history. no doubt due to Moses’ importance in the Pentateuch itself. But evidence suggests that Knowing that these four sources contributed to most of the Pentateuch was written hundreds the final form of the Pentateuch can help us un- of years after Moses’ death. derstand that the Pentateuch books are not simply records of events as they occurred but rather AA There are different types of writing in the faith accounts about the Israelites’ growing rela- Pentateuch. Genesis is all inspired narrative, tionship with God, inspired by God and told from Leviticus and Deuteronomy are mostly laws, different perspectives. and Exodus and Numbers are approximately In the Pentateuch, God reveals how much God half narratives and half laws. Deuteronomy is loves the human race collectively and how much unique in that it uses preaching rather than God loves us personally. God wishes to be in a narrative. relationship with us today just as much as God did back then. The Pentateuch reminds us that we are all children of God and are waiting for the full realization of God’s reign.

19 The Book of D what was lost. because of human sin. Through it all, God is at work, forming a people to restore of Genesis! It is the story of how a world created for love and harmony goes astray thissoundlike thescript fornextsummer’s blockbuster movie? No,it’s theBook isplays Genesis murder,deceit,rape,of tales unions,and worldwidedestruction.and Does

. .

C derstandingof God’s nature and purpose, and the beginning of the Israelites’ spe Israel’s un reveal traditions that and stories inspired together gathersGenesis bringing goodout ofevil God’s covenant, sin, of effects responsibility,human ation, the Themes: ancestors or patriarchs. 50:26coverstheperiodthe of mevalhistory. Genesis 11:27— the first eleven chapters are pri Period E II .. D ..ThePopulatingofthe ofIsaacand B ..TheStory Genera- B ..ThePre-flood ofAbraham A ..TheStory ofthe A ..TheCreation ofJoseph C ..TheStory C ..TheFloodandtheRe- E ..TheGenealogyfrom C I .. E At (37:1—50:26) . Jacob (25:19—36:43). 25:18) . and Sarah(11:27— 26) . Shem toTerah (11:10— City (10:1—11:9). World andthePrideful 9:29) . newed Blessing(6:9— tions (5:1—6:8). (2:4—4:26) . ofCivilization Spread andthe Their Offspring, Man andtheWoman, of theWorld (1:1—2:3). ..The Creation Preamble 50:26) . tors ofIsrael(11:27— oftheAnces- The Story (2:4—11:26) . ofthe Nations The Story Quick

Covered: of awesome cosmic power,cosmicre awesomefamily oftearful stories, love tender

the goodness of Cre- of goodness the a

Glance

Facts The stories in storiesThe - plans will overcome human sin and weakness. God’sIsraelitereaderthatremindthepeopleand the and Abraham with makes God covenant the sectionsfamine.introduceThesefromIsrael and Egypt saving cleverly sons, Jacob’s twelve of one dren,Esau andJacob. Genesis ends with Joseph, maelandIsaac andwith Isaac andRebekah’s chil calledly AbramandSarai) andcontinues withIsh The story begins with Abraham and Sarah (original tellsthe story of the origins of the Israelite people. portant religious truths. stories that share a faith perspective and teach im accountsscientificor explanations inspired as but rememberthat they were written not ashistorical chapters, these read you As nation. against tion Babeltowerdemonstratestheof pitsnathatsin God’s theFloodand ofcovenant story Noah,the with after Even 6–9). chapters in Flood the and (Noahsociety all to then 4),chapter in Abel and mately death. experienceseparation,willultisuffering, Eveand and Adamresult, a as andworld, theenters sin other.chapterCreation,each3, God,andin But of us all, live in a wonderful garden in harmony with in God’s own image. Those human beings, symbolic ation.Creation culminates in human beings, made CreintendedinGodharmonygoodnessthat and and wonder of the natural world and emphasize beautythe the portrayCreation thataccounts of two tell 1–2 Chapters sin. of effect the andCreation some of the Bible’s most memorable stories about section (1:1—11:26)first sections. Thecontains main two has Genesis God. relationship withcial Thesecond section Genesisof (11:27—50:26) And the first sin spreads, first to the family (Cain 20 ------Genesis 1:1—2:4

“night.” Evening came, and morning followed— Preamble ..The Creation . the first day.† of the World 6 Then God said: Let there be a dome in the middle of the waters, to separate one body of The Story of Creation† water from the other. 7 God made the dome,† 1 In the beginning, when God created the and it separated the water below the dome from 1 heavens and the earth*— 2 † and the earth the water above the dome. And so it happened.* was without form or shape, with darkness over 8 God called the dome “sky.” Evening came, and the abyss and a mighty wind sweeping over the morning followed—the second day. waters—* 9 Then God said: Let the water under the sky 3 Then God said: Let there be light, and there be gathered into a single basin, so that the dry was light.* 4 God saw that the light was good. God land may appear. And so it happened: the water then separated the light from the darkness. 5 God under the sky was gathered into its basin, and the called the light “day,” and the darkness he called dry land appeared.* 10 God called the dry land

† 1:1–2:3 This section, from the Priestly source, functions as an in- be seen, and thus had no “form”; there was only darkness; turbulent troduction, as ancient stories of the origin of the world (cosmogonies) wind swept over the waters. Commencing with the last-named ele- often did. It introduces the primordial story (2:4–11:26), the stories of ments (darkness and water), vv. 3–10 describe the rearrangement of the ancestors (11:27–50:26), and indeed the whole Pentateuch. The this chaos: light is made (first day) and the water is divided into water chapter highlights the goodness of creation and the divine desire that above and water below the earth so that the earth appears and is no human beings share in that goodness. God brings an orderly universe longer “without outline.” The abyss: the primordial ocean according out of primordial chaos merely by uttering a word. In the literary struc- to the ancient Semitic cosmogony. After God’s creative activity, part ture of six days, the creation events in the first three days are related of this vast body forms the salt-water seas (vv. 9–10); part of it is the to those in the second three. fresh water under the earth (Ps 33:7; Ez 31:4), which wells forth on 1. light (day)/darkness (night) = 4. sun/moon the earth as springs and fountains (Gn 7:11; 8:2; Prv 3:20). Part of it, 2. arrangement of water = 5. fish + birds from waters “the upper water” (Ps 148:4; Dn 3:60), is held up by the dome of the 3. a) dry land = 6. a) animals sky (vv. 6–7), from which rain descends on the earth (Gn 7:11; 2 Kgs b) vegetation b) human beings: male/ 7:2, 19; Ps 104:13). A mighty wind: literally, “spirit or breath [ruah] female of God”; cf. Gn 8:1. The seventh day, on which God rests, the climax of the account, falls 1:5 In ancient Israel a day was considered to begin at sunset. outside the six-day structure. 1:7 The dome: the Hebrew word suggests a gigantic metal dome. Until modern times the first line was always translated, “In the be- It was inserted into the middle of the single body of water to form ginning God created the heavens and the earth.” Several comparable dry space within which the earth could emerge. The Latin Vulgate ancient cosmogonies, discovered in recent times, have a “when . . . translation firmamentum, “means of support (for the upper waters); then” construction, confirming the translation “when . . . then” here as firmament,” provided the traditional English rendering. well. “When” introduces the pre-creation state and “then” introduces the creative act affecting that state. The traditional translation, “In the * 1:1 Gn 2:1, 4; 2 Mc 7:28; Ps 3:4; 11:3; Rev 4:11. beginning,” does not reflect the Hebrew syntax of the clause. 8:4; 33:6; 89:12; 90:2; 1:2 Jer 4:23. 1:2 This verse is parenthetical, describing in three phases the pre- Wis 11:17; Sir 16:24; 1:3 2 Cor 4:6. creation state symbolized by the chaos out of which God brings order: Jer 10:12; Acts 14:15; 1:7 Prv 8:27–28; 2 Pt 3:5. “earth,” hidden beneath the encompassing cosmic waters, could not Col 1:16–17; Heb 1:2–3; 1:9 Jb 38:8; Ps 33:7; Jer 5:22. 21 Genesis 1:11 22

“earth,” and the basin of water he called “sea.” to govern the day, and the lesser one to govern God saw that it was good. 11 * Then God said: the night, and the stars.* 17 God set them in the Let the earth bring forth vegetation: every kind of dome of the sky, to illuminate the earth, 18 to G plant that bears seed and every kind of fruit tree govern the day and the night, and to separate N on earth that bears fruit with its seed in it. And the light from the darkness. God saw that it was so it happened: 12 the earth brought forth vegeta- good. 19 Evening came, and morning followed— tion: every kind of plant that bears seed and ev- the fourth day. ery kind of fruit tree that bears fruit with its seed 20 * Then God said: Let the water teem with an in it. God saw that it was good. 13 Evening came, abundance of living creatures, and on the earth and morning followed—the third day. let birds fly beneath the dome of the sky. 21 God 14 Then God said: Let there be lights in the created the great sea monsters and all kinds of dome of the sky, to separate day from night. crawling living creatures with which the water Let them mark the seasons, the days and the teems, and all kinds of winged birds. God saw years,* 15 and serve as lights in the dome of the that it was good, 22 and God blessed them, say- sky, to illuminate the earth. And so it happened: ing: Be fertile, multiply, and fill the water of the 16 God made the two great lights, the greater one seas; and let the birds multiply on the earth.* * 1:11 Ps 104:14. 1:16 Dt 4:19; Ps 136:7–9; 1:14 Jb 26:10; Ps 19:2–3; Bar Wis 13:2–4; Jer 31:35. 3:33. 1:20 Jb 12:7–10. In The Beginning 1:22 Gn 8:17.

n the beginning, when God created the “I heavens and the earth . . .” (Gn 1:1). This simple verse is one of the foundational be- Did You Know? liefs of Christianity. We are not a random collec- tion of atoms. The world is not a lucky combina- tion of cosmic circumstances. The universe did Literary Genres not just accidentally happen. ome Christians believe that God actually The beginning of wisdom is acknowledging S created the world in seven twenty-four-hour that a higher power is at work in our lives, days. Such a belief comes from a literal read- that the universe has purpose, and that every- ing of the first chapter of Genesis, as though thing was created by God. The ancient writers it were a scientific textbook. However, Genesis and editors of Genesis expressed these ideas was written not as a science article but as a se- in the Creation stories. The Church affirms ries of symbolic stories, sometimes called myth- these beliefs. They are expressed in a prayer ic stories, that convey great moral and spiritual called the Apostles’ Creed, which begins, “I be- truths. We should not try to come to any scien- lieve in God, the Father almighty, Creator of tific conclusions about the creation of the world heaven and earth.” from reading these stories. Genesis expresses another foundational be- Mythic stories are one literary type, or genre. lief: God created everything good! Read the You just have to look in a newspaper to see ex- story in chapter 1, and see how this belief is amples of different literary genres: news sto- constantly repeated: And humankind is “very ries, advice columns, editorials, and comics. good,” created in God’s own image. This is Each genre has different rules for interpreting God’s message to you in the first chapter of its meaning. The Bible also contains many types the Bible: You carry God’s image within you. of literary genres, including hero stories, poetry, You are very good! laws, legends, fictional satire, debates, and let- Don’t let anyone try ters. To properly understand the Bible, pay at- to convince you tention to the literary genre—otherwise, you otherwise. might believe the Bible is saying something God doesn’t intend. AAGn 1:1—2:4 AAGn 1:1—2:4 23 Genesis 1:28

Catholic Coworkers with God Social Teaching G N

n the opening chapters of the us that as coworkers with God ments for our world, but we must I Book of Genesis, we read the in caring for and sustaining the always ask ourselves how we wonderful story of God’s creation world, we have a responsibility to might help promote ethical ap- of the universe. With each new protect both the dignity of the hu- proaches to research so that fu- day, God creates the light and man person as well as the planet. ture generations may continue to darkness, the earth and sea, the Amazing breakthroughs are hap- enjoy the beauty of creation and plants and animals, and ultimately pening in our world all the time, thrive in the universe. humankind. On the seventh day, and yet, as Christians, we are • As a coworker with God, how God observes the amazing crea- asked to consider whether such do I sustain and care for God’s tion and we read, “God looked at developments are in keeping with creation? How might I use my gifts of everything he had made, and he the teachings of our Church. For • knowledge and education to found it very good” (Gn 1:31). example, we now have the ability really improve the world and After God creates the man and to clone animals and genetically help bring about God’s reign on woman, he commands them to alter agricultural products, but earth? “fill the earth and subdue it” (Gn will these practices sustain our 1:28). In other words, human be- world or ultimately destroy it? Do AAGenesis, chapters 1–2 ings are to cooperate with God in these practices really revere and Caring for God’s Creation the completion and care of cre- value human life and the created ation. With God’s grace, we par- order? ticipate in laying the foundation for God has given us the amazing God’s reign on earth. gift of intellectual inquiry, which Catholic social teaching tells can lead to wonderful advance-

23 Evening came, and morning followed—the of the air, the tame animals, all the wild animals, fifth day. and all the creatures that crawl on the earth. 24 * Then God said: Let the earth bring forth every kind of living creature: tame animals, crawling 27 God created mankind in his image; things, and every kind of wild animal. And so it in the image of God he created them; happened: 25 God made every kind of wild animal, male and female† he created them. every kind of tame animal, and every kind of thing that crawls on the ground. God saw that it was 28 God blessed them and God said to them: Be good. 26 * Then God said: Let us make† human fertile and multiply; fill the earth and subdue it.† beings in our image, after our likeness. Let them Have dominion over the fish of the sea, the birds have dominion over the fish of the sea, the birds of the air, and all the living things that crawl on † 1:26 Let us make: in the ancient Near East, and sometimes in the must take for itself (chaps. 10–11), just as Israel will later do (see Nm Bible, God was imagined as presiding over an assembly of heavenly 32:22, 29; Jos 18:1). The two divine commands define the basic tasks beings who deliberated and decided about matters on earth (1 Kgs of the human race—to continue in existence through generation and 22:19–22; Is 6:8; Ps 29:1–2; 82; 89:6–7; Jb 1:6; 2:1; 38:7). This scene to take possession of one’s God-given territory. The dual command accounts for the plural form here and in Gn 11:7 (“Let us then go would have had special meaning when Israel was in exile and deeply down . . .”). Israel’s God was always considered “Most High” over the anxious about whether they would continue as a nation and return heavenly beings. Human beings: Hebrew ’a¯da¯m is here the generic to their ancient territory. Have dominion: the whole human race is term for humankind; in the first five chapters of Genesis it is the proper made in the “image” and “likeness” of God and has “dominion.” name Adam only at 4:25 and 5:1–5. In our image, after our likeness: Comparable literature of the time used these words of kings rather “image” and “likeness” (virtually synonyms) express the worth of hu- than of human beings in general; human beings were invariably man beings who have value in themselves (human blood may not be thought of as slaves of the gods created to provide menial service for shed in 9:6 because of this image of God) and in their task, dominion the divine world. The royal language here does not, however, give (1:28), which promotes the rule of God over the universe. human beings unlimited power, for kings in the Bible had limited 1:27 Male and female: as God provided the plants with seeds dominion and were subject to prophetic critique. (vv. 11, 12) and commanded the animals to be fertile and multiply * (v. 22), so God gives sexuality to human beings as their means to 1:24 Sir 16:27–28. Mk 10:6; Jas 3:7; Eph continue in existence. 1:26–27 Gn 5:1, 3; 9:6; Ps 4:24; Col 3:10. 1:28 Fill the earth and subdue it: the object of the verb “subdue” 8:5–6; Wis 2:23; 10:2; 1:28 Gn 8:17; 9:1; Ps 8:6–9; may be not the earth as such but earth as the territory each nation Sir 17:1, 3–4; Mt 19:4; 115:16; Wis 9:2. Genesis 1:29 24

Cultural God Is Our Creator G Connection N

ccording to Genesis, chap- relationships, and ask God’s God established a covenant A ters 1–2, God created help to do it. with us at the moment of our the universe and is the source creation, and we keep this cove- of order in all creation. Creation Human beings are created nant by freely placing ourselves in is good, and its goodness is re- in God’s image and likeness and God’s hands and being responsive flected in the harmony, peace, share God’s attributes: freedom, to God’s invitation to live in com- and love between the Creator and love, knowledge, and the ability to munion with God and people. his creatures, and among the create. With these gifts comes • How do you use your freedom creatures themselves. In Hispanic the responsibility of caring for all to respond to God’s invitation? theological traditions, this ideal creation. • Think about the aspects of your life for which you most need relationship—symbolized by the • Give thanks and praise to God God’s wisdom to live in harmony way God and Adam and Eve relate for creation, especially for your own life and the lives of the peo- and love. Put yourself in God’s in the Garden of Eden—is consid- ple around you. hands, and let God help and di- ered the foundation in which sal- Think of how you, your family, rect you. vation history is rooted. • and your community can take How are your relationships with • better care of all creation. AAGenesis, chapters 1–2 God, your friends, your family, Pray that you fully develop your and nature characterized by capacity to love, to know the harmony, peace, and love? truth, and to use your freedom Reflect on how you can im- • wisely. prove some of your strained

the earth.* 29 † * God also said: See, I give you ev- day God completed the work he had been doing; ery seed-bearing plant on all the earth and every he rested on the seventh day from all the work he tree that has seed-bearing fruit on it to be your had undertaken.* 3 God blessed the seventh day food; 30 and to all the wild animals, all the birds and made it holy, because on it he rested from all of the air, and all the living creatures that crawl the work he had done in creation.* on the earth, I give all the green plants for food. And so it happened. 31 God looked at everything I ..The Story of the Nations he had made, and found it very good. Evening came, and morning followed—the sixth day.* The Garden of Eden 4 This is the story† of the heavens and the 1 Thus the heavens and the earth and all their earth at their creation. When the Lord God made 2 array were completed.* 2 † On the seventh the earth and the heavens— 5 there was no field † older traditions, belonging to the tradition called Yahwist, and gives 1:29 According to the Priestly tradition, the human race was them a new setting. In the first part of Genesis, the formula “this is originally intended to live on plants and fruits as were the animals the story” (or a similar phrase) occurs five times (2:4; 5:1; 6:9; 10:1; (see v. 30), an arrangement that God will later change (9:3) in view 11:10), which corresponds to the five occurrences of the formula in of the human inclination to violence. the second part of the book (11:27; 25:12, 19; 36:1[9]; 37:2). Some 2:2 The mention of the seventh day, repeated in v. 3, is outside interpret the formula here as retrospective (“Such is the story”), re- the series of six days and is thus the climax of the account. The focus ferring back to chap. 1, but all its other occurrences introduce rather of the account is God. The text does not actually institute the practice than summarize. It is introductory here; the Priestly source would of keeping the Sabbath, for it would have been anachronistic to es- hardly use the formula to introduce its own material in chap. 1. tablish at this point a custom that was distinctively Israelite (Ex 31:13, The cosmogony that begins in v. 4 is concerned with the nature of 16, 17), but it lays the foundation for the later practice. Similarly, human beings, narrating the story of the essential institutions and lim- ancient creation accounts often ended with the construction of a its of the human race through their first ancestors. This cosmogony, temple where the newly created human race provided service to the like 1:1–3 (see note there), uses the “when . . . then” construction gods who created them, but no temple is mentioned in this account. As was the case with the Sabbath, it would have been anachronistic * to institute the temple at this point, for Israel did not yet exist. In Ex 1:29–30 Gn 9:3; Ps 104:14–15. 2:2 Ex 20:9–11; 31:17; Heb 25–31 and 35–40, Israel builds the tabernacle, which is the precursor 1:31 1 Tm 4:4. 4:4, 10. of the Temple of Solomon. 2:1 Is 45:12; Jn 1:3. 2:3 Ex 20:11; Dt 5:14; Neh 2:4 This is the story: the distinctive Priestly formula introduces 9:14. 25 Genesis 2:9 shrub on earth and no grass of the field had out of the dust of the ground and blew into his sprouted, for the Lord God had sent no rain nostrils the breath of life, and the man became upon the earth and there was no man† to till a living being.* the ground, 6 but a stream† was welling up out 8 The Lord God planted a garden in Eden, in G of the earth and watering all the surface of the the east,† and placed there the man whom he N ground— 7 then the Lord God formed the man† had formed.* 9 † Out of the ground the Lord

† common in ancient cosmogonies. The account is generally attributed garden was not intended as a paradise for the human race, but as a to the Yahwist, who prefers the divine name “Yhwh” (here rendered pleasure park for God; the man tended it for God. The story is not about “paradise lost.” Lord) for God. God in this story is called “the Lord God” (except in The garden in the precincts of Solomon’s Temple in Jerusalem 3:1–5); “Lord” is to be expected in a Yahwist account but the additional word “God” is puzzling. seems to symbolize the garden of God (like gardens in other tem- 2:5 Man: the Hebrew word ’adam is a generic term meaning ples); it is apparently alluded to in Ps 1:3; 80:10; 92:14; Ez 47:7–12; “human being.” In chaps. 2–3, however, the archetypal human be- Rev 22:1–2. ing is understood to be male (Adam), so the word ’adam is translated 2:9 The second tree, the tree of life, is mentioned here and at the “man” here. end of the story (3:22, 24). It is identified with Wisdom in Prv 3:18; 2:6 Stream: the water wells up from the vast flood below the 11:30; 13:12; 15:4, where the pursuit of wisdom gives back to hu- earth. The account seems to presuppose that only the garden of God man beings the life that is made inaccessible to them in Gn 3:24. In was irrigated at this point. From this one source of all the fertilizing * water on the earth, water will be channeled through the garden of 2:7 Gn 3:19; 18:27; Tb 8:6; Wis 7:1; Sir 33:10; God over the entire earth. It is the source of the four rivers mentioned Jb 34:15; Ps 103:14; 1 Cor 15:45. in vv. 10–14. Later, with rain and cultivation, the fertility of the gar- 104:29; Eccl 3:20; 12:7; 2:8 Is 51:3; Ez 31:9. den of God will appear in all parts of the world. 2:7 God is portrayed as a potter molding the human body out of earth. There is a play on words in Hebrew between ’adam (“human being,” “man”) and ’adama (“ground”). It is not enough to make the body from earth; God must also breathe into the man’s nostrils. A similar picture of divine breath imparted to human beings in order ray It! for them to live is found in Ez 37:5, 9–10; Jn 20:22. The Israelites did not think in the (Greek) categories of body and soul. 2:8 Eden, in the east: the place names in vv. 8–14 are mostly derived from Mesopotamian geography (see note on vv. 10–14). The Sabbath Eden may be the name of a region in southern Mesopotamia (modern Iraq), the term derived from the Sumerian word eden, “fertile plain.” ven God needed to take a rest. The writer A similar-sounding Hebrew word means “delight,” which may lie of Genesis makes this point to remind read- behind the Greek translation, “The Lord God planted a paradise E [= pleasure park] in Eden.” It should be noted, however, that the ers to set aside a day for rest and prayer, which Jewish people call the Sabbath. Honoring the Sabbath is an act of trust in God. It means we ive It! believe that the world will not fall apart if we stop our activity. The world is in God’s hands. We can hear this truth echoed in Jesus’ words: In God’s Image Notice how the flowers grow. They do not toil od does not make mistakes; people do. or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them. Some people might be tempted to deny G If God so clothes the grass in the field that their racial heritage, even to change their physi- grows today and is thrown into the oven to- cal appearance in order to conform to the latest morrow, will he not much more provide for fad or fit the dominant cultural image of beauty. you, O you of little faith? (Lk 12:27–28) We must remember that physical features are Traditionally, Christians rest and pray on Sun- not accidents. God planned for them—we are all day because it is the day on which Jesus was made in God’s image, inside and out. resurrected. In our culture today, it seems that If we are to authentically love ourselves, we many people are losing this practice. must love our whole selves. This includes a love • What could we gain if we recommitted our- for dark skin or light skin, straight hair or curly selves to a day of rest, celebration, and hair, wide nose or pug nose, and all the varia- prayer? tions in between. Whatever our appearance, we • What can you do personally to more are all blessed by God. fully honor the concept of Sabbath rest? AAGn 1:26–27 AAGn 2:1–3 26

Catholic Connection G N Original Sin efore the Fall, Adam and Eve had This original sin and its consequenc- B it all. God gave them freedom es have been handed down to every and established a close friendship with generation throughout all of history, them. They could simply walk about with the exception of Jesus and his the garden tending to it alongside of mother, Mary. Although we are not God. They lived in perfect harmony personally responsible for it, our na- with each other and all of creation ture also has been wounded by this without fear, suffering, or death. Yet, sin. As a result, we do not have the Adam and Eve wanted more. By be- original holiness and justice God intend- lieving the serpent’s lie, Adam and Eve ed for us, but are inclined to sin and sought to make themselves equal to subject to death. Fortunately, Jesus God. They distrusted God’s goodness, Christ, unlike Adam and Eve, came in directly disobeyed God, and abused total obedience to the will of God. As a the freedom God had given them. The result, the sin brought into the world results were tragic. Adam and Eve’s by Adam and Eve has been overcome friendship with God turned into fear by the Passion, death, and Resurrec- as they hid in the garden. After be- tion of Jesus Christ. (Read Romans ing expelled from the garden, tension 5:12–21 to learn more about the re- and strife entered Adam and Eve’s lationship between Adam and Jesus.) once harmonious relationship. The Through the grace of the sacrament creation they once helped tend with of Baptism, we are freed from original God became hazardous and difficult to sin and turned back toward God. And manage. Ultimately, through their sin, the graces we receive through Christ death became a reality for Adam and will surpass those that Adam and Eve Eve. Though this account in chapter ever knew before the Fall! three of Genesis uses figurative language, it points to the reality that all AAGn 3:1–24 of humanity has been affected by the Catechism, nos. 369–421 sin our first parents freely chose to commit. 27 Genesis 3:6

God made grow every tree that was delightful to his ribs and closed up its place with flesh.* 22 The look at and good for food, with the tree of life Lord God then built the rib that he had taken in the middle of the garden and the tree of the from the man into a woman. When he brought knowledge of good and evil.* her to the man, 23 the man said: G 10 A river rises in Eden† to water the gar- N den; beyond there it divides and becomes four “This one, at last, is bone of my bones branches. 11 The name of the first is the Pishon; and flesh of my flesh; it is the one that winds through the whole land This one shall be called ‘woman,’ of Havilah, where there is gold. 12 The gold of for out of man this one has been taken.”† that land is good; bdellium and lapis lazuli are also there. 13 The name of the second river is the 24 * That is why a man leaves his father and Gihon; it is the one that winds all through the mother and clings to his wife, and the two of land of Cush.* 14 The name of the third river is them become one body.† the Tigris; it is the one that flows east of Asshur. 25 The man and his wife were both naked, yet The fourth river is the Euphrates. they felt no shame.† 15 The Lord God then took the man and settled him in the garden of Eden, to cultivate and care Expulsion from Eden for it.* 16 The Lord God gave the man this order: 1 Now the snake was the most cunning† of You are free to eat from any of the trees of the 3 all the wild animals that the Lord God had garden* 17 except the tree of knowledge of good made. He asked the woman, “Did God really say, and evil. From that tree you shall not eat; when ‘You shall not eat from any of the trees in the you eat from it you shall die.† * garden’?” 2 The woman answered the snake: “We 18 The Lord God said: It is not good for the man may eat of the fruit of the trees in the garden; to be alone. I will make a helper suited to him.† * 3 * it is only about the fruit of the tree in the mid- 19 So the Lord God formed out of the ground dle of the garden that God said, ‘You shall not eat all the wild animals and all the birds of the air, it or even touch it, or else you will die.’ ” 4 But and he brought them to the man to see what he the snake said to the woman: “You certainly will would call them; whatever the man called each not die!* 5 God knows well that when you eat of living creature was then its name. 20 The man it your eyes will be opened and you will be like gave names to all the tame animals, all the birds gods, who know† good and evil.” 6 The woman of the air, and all the wild animals; but none saw that the tree was good for food and pleasing proved to be a helper suited to the man. to the eyes, and the tree was desirable for gaining 21 So the Lord God cast a deep sleep on the wisdom. So she took some of its fruit and ate it; man, and while he was asleep, he took out one of and she also gave some to her husband, who was

† the new creation described in the Book of Revelation, the tree of life 2:17 You shall die: since they do not die as soon as they eat from is once again made available to human beings (Rev 2:7; 22:2, 14, the forbidden tree, the meaning seems to be that human beings have 19). Knowledge of good and evil: the meaning is disputed. According become mortal, destined to die by virtue of being human. to some, it signifies moral autonomy, control over morality (symbol- 2:18 Helper suited to him: lit., “a helper in accord with him.” ized by “good and evil”), which would be inappropriate for mere “Helper” need not imply subordination, for God is called a helper human beings; the phrase would thus mean refusal to accept the (Dt 33:7; Ps 46:2). The language suggests a profound affinity be- human condition and finite freedom that God gives them. According tween the man and the woman and a relationship that is supportive to others, it is more broadly the knowledge of what is helpful and and nurturing. harmful to humankind, suggesting that the attainment of adult expe- 2:23 The man recognizes an affinity with the woman God has rience and responsibility inevitably means the loss of a life of simple brought him. Unlike the animals who were made from the ground, she subordination to God. is made from his very self. There is a play on the similar-sounding He- 2:10–14 A river rises in Eden: the stream of water mentioned in brew words ’ishsha (“woman,” “wife”) and ’ish (“man,” “husband”). v. 6, the source of all water upon earth, comes to the surface in the 2:24 One body: lit., “one flesh.” The covenant of marriage estab- garden of God and from there flows out over the entire earth. In lishes kinship bonds of the first rank between the partners. comparable religious literature, the dwelling of god is the source 2:25 They felt no shame: marks a new stage in the drama, for the of fertilizing waters. The four rivers represent universality, as in the reader knows that only young children know no shame. This draws phrase “the four quarters of the earth.” In Ez 47:1–12; Zec 14:8; Rev the reader into the next episode, where the couple’s disobedience 22:1–2, the waters that irrigate the earth arise in the temple or city of results in their loss of innocence. God. The place names in vv. 11–14 are mainly from southern Mes- 3:1 Cunning: there is a play on the words for “naked” (2:25) and opotamia (modern Iraq), where Mesopotamian literature placed the “cunning/wise” (Heb. ‘arum). The couple seek to be “wise” but end original garden of God. The Tigris and the Euphrates, the two great up knowing that they are “naked.” rivers in that part of the world, both emptied into the Persian Gulf. 3:5 Like gods, who know: or “like God who knows.” Gihon is the modest stream issuing from Jerusalem (2 Sm 5:8; 1 Kgs * 1:9–10; 2 Chr 32:4), but is here regarded as one of the four great 2:9 Gn 3:22; Prv 3:18; Rev 2:21 Sir 17:1; 1 Cor 11:8–9; world rivers and linked to Mesopotamia, for Cush here seems to be 2:7; 22:2, 14. 1 Tm 2:13. the territory of the Kassites (a people of Mesopotamia) as in Gn 10:8. 2:13 Sir 24:25. 2:24 Mt 19:5; Mk 10:7; 1 Cor 2:15 Sir 7:15. 7:10–11; Eph 5:31. The word Pishon is otherwise unknown but is probably formed in 2:16 Ps 104:14–15. 3:3 Gn 2:17; Rom 6:23. imitation of Gihon. Havilah seems, according to Gn 10:7 and 1 Chr 2:17 Gn 3:2–3; Rom 6:23. 3:4–5 Wis 2:24; Sir 25:14; Is 1:9, to be in Cush in southern Mesopotamia though other locations 2:18 Tb 8:6; Sir 36:24; 1 Cor 14:14; Jn 8:44; 2 Cor have been suggested. 11:9; 1 Tm 2:13. 11:3. Genesis 3:7 28

with her, and he ate it.* 7 Then the eyes of both 17 To the man he said: Because you listened to of them were opened, and they knew that they your wife and ate from the tree about which I were naked; so they sewed fig leaves together and commanded you, You shall not eat from it, G made loincloths for themselves. N 8 When they heard the sound of the Lord God Cursed is the ground† because of you! walking about in the garden at the breezy time In toil you shall eat its yield of the day,† the man and his wife hid themselves all the days of your life.* from the Lord God among the trees of the gar- 18 Thorns and thistles it shall bear for you, den.* 9 The Lord God then called to the man and and you shall eat the grass of the asked him: Where are you? 10 He answered, “I field. heard you in the garden; but I was afraid, because 19 By the sweat of your brow I was naked, so I hid.” 11 Then God asked: Who you shall eat bread, told you that you were naked? Have you eaten Until you return to the ground, from the tree of which I had forbidden you to from which you were taken; eat? 12 The man replied, “The woman whom you For you are dust, put here with me—she gave me fruit from the and to dust you shall return.* tree, so I ate it.” 13 The Lord God then asked the woman: What is this you have done? The woman 20 The man gave his wife the name “Eve,” be- answered, “The snake tricked me, so I ate it.”* cause she was the mother of all the living.† 14 Then the Lord God said to the snake: 21 The Lord God made for the man and his wife garments of skin, with which he clothed Because you have done this, them. 22 Then the Lord God said: See! The man cursed are you has become like one of us, knowing good and among all the animals, tame or wild; evil! Now, what if he also reaches out his hand On your belly you shall crawl, to take fruit from the tree of life, and eats of it and dust you shall eat and lives forever?* 23 The Lord God therefore all the days of your life.† * banished him from the garden of Eden, to till the 15 I will put enmity between you and the woman, ground from which he had been taken. 24 He ex- and between your offspring and hers; pelled the man, stationing the cherubim and the They will strike at your head, fiery revolving sword east of the garden of Eden, while you strike at their heel.† * to guard the way to the tree of life.

16 To the woman he said: Cain and Abel 1 The man had intercourse with his wife Eve, I will intensify your toil in childbearing; 4 and she conceived and gave birth to Cain, in pain† you shall bring forth children. saying, “I have produced a male child with the Yet your urge shall be for your husband, help of the Lord.”† 2 Next she gave birth to his and he shall rule over you. brother Abel. Abel became a herder of flocks,

† 3:8 The breezy time of the day: lit., “the wind of the day.” Prob- 3:16 Toil . . . pain: the punishment affects the woman directly by ably shortly before sunset. increasing the toil and pain of having children. He shall rule over 3:14 Each of the three punishments (the snake, the woman, the you: the punishment also affects the woman’s relationship with her man) has a double aspect, one affecting the individual and the other husband. A tension is set up in which her urge (either sexual urge or, affecting a basic relationship. The snake previously stood upright, more generally, dependence for sustenance) is for her husband but enjoyed a reputation for being shrewder than other creatures, and he rules over her. But see Sg 7:11. could converse with human beings as in vv. 1–5. It must now move 3:17–19 Cursed is the ground: the punishment affects the man’s on its belly, is more cursed than any creature, and inspires revulsion relationship to the ground (’adam and ’adamah). You are dust: the in human beings (v. 15). punishment also affects the man directly insofar as he is now mortal. 3:15 They will strike . . . at their heel: the antecedent for “they” 3:20 The man gives his wife a more specific name than “woman” and “their” is the collective noun “offspring,” i.e., all the descendants (2:23). The Hebrew name hawwa (“Eve”) is related to the Hebrew of the woman. Christian tradition has seen in this passage, however, word hay (“living”); “mother of all the living” points forward to the more than unending hostility between snakes and human beings. The next episode involving her sons Cain and Abel. snake was identified with the devil (Wis 2:24; Jn 8:44; Rev 12:9; 20:2), 4:1 The Hebrew name qayin (“Cain”) and the term qaniti (“I have whose eventual defeat seemed implied in the verse. Because “the Son produced”) present a wordplay that refers to metalworking; such of God was revealed to destroy the works of the devil” (1 Jn 3:8), the wordplays are frequent in Genesis. passage was understood as the first promise of a redeemer for fallen * humankind, the protoevangelium. Irenaeus of Lyons (ca. a.d. 130– 3:6 Gn 3:22; 1 Tm 2:14. 8:20; Heb 6:8. 200), in his Against Heresies 5.21.1, followed by several other Fathers 3:8 Jer 23:24. 3:19 Gn 2:7; Jb 10:9; 34:15; of the Church, interpreted the verse as referring to Christ, and cited Gal 3:13 2 Cor 11:3. Ps 90:3; 103:14; Eccl 3:14 Is 65:25; Mi 7:17; Rev 3:20; 12:7; Wis 15:8; 3:19 and 4:4 to support the reference. Another interpretive translation 12:9. Sir 10:9; 17:2; Rom is ipsa, “she,” and is reflected in Jerome’s Vulgate. “She” was thought 3:15 Rom 16:20; 1 Jn 3:8; 5:12; 1 Cor 15:21; Heb to refer to Mary, the mother of the messiah. In Christian art Mary is Rev 12:17. 9:27. sometimes depicted with her foot on the head of the serpent. 3:17 Gn 5:29; Rom 5:12; 3:22 Gn 2:9; Rev 22:2, 14. 29 Genesis 4:22 and Cain a tiller of the ground.† 3 In the course of time Cain brought an offering to the Lord from the fruit of the ground, 4 while Abel, for his part, ive It! brought the fatty portion† of the firstlings of his G N flock.* The Lord looked with favor on Abel and Brothers and Sisters his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry m I my brother’s keeper?” (Gn 4:9). and dejected. 6 Then the Lord said to Cain: Why “A With that famous question, Cain pre- are you angry? Why are you dejected? 7 If you act tends he does not know where his brother is. rightly, you will be accepted;† but if not, sin lies God does not answer Cain’s question directly, in wait at the door: its urge is for you, yet you but each of us knows the response. We are— can rule over it.* each of us and all of us—responsible for one 8 Cain said to his brother Abel, “Let us go out another: family, friends, and strangers. We are in the field.”† When they were in the field, Cain brothers and sisters because God has created 9 attacked his brother Abel and killed him.* Then us that way. We cannot avoid our obligation to the Lord asked Cain, Where is your brother watch out for one another. Abel? He answered, “I do not know. Am I my Are there people in your life who need you to 10 • brother’s keeper?” God then said: What have be a brother or sister to them? How can you you done? Your brother’s blood cries out to me reach out to them? from the ground! 11 Now you are banned from the ground† that opened its mouth to receive AAGn 4:9 your brother’s blood from your hand.* 12 If you till the ground, it shall no longer give you its produce. You shall become a constant wanderer on the earth. 13 Cain said to the Lord: “My punishment is too great to bear. 14 Look, you have now banished me from the ground. I must avoid you and be a constant wanderer on the earth. Anyone the founder of a city, which he named after his may kill me at sight.” 15 Not so! the Lord said to son Enoch. 18 To Enoch was born Irad, and Irad him. If anyone kills Cain, Cain shall be avenged became the father of Mehujael; Mehujael became seven times. So the Lord put a mark† on Cain, so the father of Methusael, and Methusael became that no one would kill him at sight. 16 Cain then the father of Lamech. 19 Lamech took two left the Lord’s presence and settled in the land of wives; the name of the first was Adah, and the Nod,† east of Eden. name of the second Zillah. 20 Adah gave birth to Jabal, who became the ancestor of those who Descendants of Cain and Seth dwell in tents and keep livestock. 21 His brother’s 17 † Cain had intercourse with his wife, and name was Jubal, who became the ancestor of all she conceived and bore Enoch. Cain also became who play the lyre and the reed pipe. 22 Zillah, on

† beings in particular places like roofs or canals. 4:2 Some suggest the story reflects traditional strife between the 4:8 Let us go out in the field: to avoid detection. The verse pre- farmer (Cain) and the nomad (Abel), with preference for the latter sumes a sizeable population which Genesis does not otherwise reflecting the alleged nomadic ideal of the Bible. But there is no dis- explain. paragement of farming here, for Adam was created to till the soil. The 4:11 Banned from the ground: lit., “cursed.” The verse refers back story is about two brothers (the word “brother” occurs seven times) and to 3:17 where the ground was cursed so that it yields its produce only God’s unexplained preference for one, which provokes the first murder. with great effort. Cain has polluted the soil with his brother’s blood The motif of the preferred younger brother will occur time and again in and it will no longer yield any of its produce to him. the Bible, e.g., Isaac, Jacob, Joseph, and David (1 Sm 16:1–13). 4:15 A mark: probably a tattoo to mark Cain as protected by God. 4:4 Fatty portion: it was standard practice to offer the fat portions The use of tattooing for tribal marks has always been common among of animals. Others render, less satisfactorily, “the choicest of the first- the Bedouin of the Near Eastern deserts. lings.” The point is not that Abel gave a more valuable gift than Cain, 4:16 The land of Nod: a symbolic name (derived from the verb but that God, for reasons not given in the text, accepts the offering of nûd, to wander) rather than a definite geographic region. Abel and rejects that of Cain. 4:17–24 Cain is the first in a seven-member linear genealogy 4:7 You will be accepted: the text is extraordinarily condensed ending in three individuals who initiate action (Jabal, Jubal, and and unclear. “You will be accepted” is a paraphrase of one Hebrew Tubalcain). Other Genesis genealogies also end in three individuals word, “lifting.” God gives a friendly warning to Cain that his right initiating action (5:32 and 11:26). The purpose of this genealogy is conduct will bring “lifting,” which could refer to acceptance (lifting) to explain the origin of culture and crafts among human beings. The of his future offerings or of himself (as in the Hebrew idiom “lifting names in this genealogy are the same (some with different spellings) of the face”) or lifting up of his head in honor (cf. note on 40:13), as those in the ten-member genealogy (ending with Noah), which has whereas wicked conduct will make him vulnerable to sin, which is a slightly different function. See note on 5:1–32. personified as a force ready to attack. In any case, Cain has the ability * to do the right thing. Lies in wait: sin is personified as a power that 4:4 Ex 34:19; Heb 11:4. 11:51; 1 Jn 3:12; Jude “lies in wait” (Heb. robes) at a place. In Mesopotamian religion, a 4:7 Sir 7:1; Jude 11. 11. related word (rabisu) refers to a malevolent god who attacks human 4:8 Wis 10:3; Mt 23:35; Lk 4:11 Dt 27:24. Genesis 4:23 30

Catholic The Cycle of Violence G Social Teaching N

ain was a murderer. Some poor, the dying, and the unborn— to support capital punishment, C might say that he deserved but murderers too? Why should we feed the cycle of violence and the death penalty. But in Genesis we respect someone whose ac- risk becoming less sensitive to 4:15, God marks Cain so that he tions have not shown any concern the preciousness of every human is protected from being killed. God for life? life; we forget that all of us—even seeks to stop the cycle of violence. The Scriptures have taught us grave sinners—have been created Why kill someone to show that it to believe that justice cannot be in the image and likeness of God. is wrong to kill someone? achieved through vengeance and Catholic social teaching echoes that forgiveness, reconciliation, AAGn 4:15 this sentiment, asserting that all and conversion are always pos- Life and Dignity of the Human life—even the life of a violent crim- sible, even for the greatest of Person inal—has a God-given sense of sinners. Capital punishment has dignity that must be protected at proven to be unnecessary, ineffec- all times. This can sometimes be tive, and unacceptable in today’s a difficult teaching to understand. world, given the alternative op- It’s easy to see why we should tions that are available for achiev- work to protect the dignity of the ing retribution. When we choose

her part, gave birth to Tubalcain, the ancestor of Seth. “God has granted me another offspring all who forge instruments of bronze and iron. in place of Abel,” she said, “because Cain killed The sister of Tubalcain was Naamah. 23 † Lamech him.” 26 To Seth, in turn, a son was born, and he said to his wives: named him Enosh. At that time people began to invoke the Lord “Adah and Zillah, hear my voice; by name.* wives of Lamech, listen to my utterance: I have killed a man for wounding me, Generations: Adam to Noah† a young man for bruising me. 1 * This is the record of the descendants of 24 If Cain is avenged seven times, 5 Adam. When God created human beings, he then Lamech seventy-seven times.” made them in the likeness of God; 2 he created them male and female. When they were created, 25 † Adam again had intercourse with his wife, he blessed them and named them humankind. and she gave birth to a son whom she called 3 * Adam was one hundred and thirty years

† 4:23–24 Lamech’s boast shows that the violence of Cain contin- genealogies (father to son) in ancient societies had a communicative ues with his son and has actually increased. The question is posed to function, grounding the authority or claim of the last-named individual the reader: how will God’s creation be renewed? in the first-named. Here, the genealogy has a literary function as well, 4:25–26 The third and climactic birth story in the chapter, show- advancing the story by showing the expansion of the human race after ing that this birth, unlike the other two, will have good results. The Adam, as well as the transmission to his descendant Noah of the divine name Seth (from the Hebrew verb shat, “to place, replace”) shows image given to Adam. Correcting the impression one might get from the that God has replaced Abel with a worthy successor. From this fa- genealogy in 4:17–24, this genealogy traces the line through Seth rather vored line Enosh (“human being/humankind”), a synonym of Adam, than through Cain. Most of the names in the series are the same as the authentic religion began with the worship of Yhwh; this divine name names in Cain’s line in 4:17–19 (Enosh, Enoch, Lamech) or spelled with variant spellings (Mahalalel, Jared, Methuselah). The genealogy is rendered as “the Lord” in this translation. The Yahwist source em- ploys the name Yhwh long before the time of Moses. Another ancient itself and its placement before the flood shows the influence of ancient source, the Elohist (from its use of the term Elohim, “God,” instead of Mesopotamian literature, which contains lists of cities and kings before and after the flood. Before the flood, the ages of the kings ranged from Yhwh, “Lord,” for the pre-Mosaic period), makes Moses the first to use Yhwh as the proper name of Israel’s God, previously known by 18,600 to 36,000 years, but after it were reduced to between 140 and other names as well; cf. Ex 3:13–15. 1,200 years. The biblical numbers are much smaller. There are some 5:1–32 The second of the five Priestly formulas in Part I (“This is the differences in the numbers in the Hebrew and Greek manuscripts. record of the descendants . . .”; see 2:4a; 6:9; 10:1; 11:10) introduces * the second of the three linear genealogies in Gn 1–11 (4:17–24 and 4:26 1 Chr 1:1; Lk 3:38. 5:3–32 1 Chr 1:1–4; Lk 11:10–26). In each, a list of individuals (six in 4:17–24, ten in 5:1–32, 5:1 Gn 1:27; Wis 2:23; Sir 3:36–38. or nine in 11:10–26) ends in three people who initiate action. Linear 17:1; Jas 3:9. 31 Genesis 6:4 old when he begot a son in his likeness, after his and he had other sons and daughters. 23 The image; and he named him Seth.* 4 Adam lived whole lifetime of Enoch was three hundred and eight hundred years after he begot Seth, and he sixty-five years. 24 Enoch walked with God,† and had other sons and daughters. 5 The whole life- he was no longer here, for God took him.* G time of Adam was nine hundred and thirty years; 25 When Methuselah was one hundred and N then he died. eighty-seven years old, he begot Lamech. 26 Me- 6 When Seth was one hundred and five years thuselah lived seven hundred and eighty-two old, he begot Enosh. 7 Seth lived eight hundred years after he begot Lamech, and he had other and seven years after he begot Enosh, and he sons and daughters. 27 The whole lifetime of Me- had other sons and daughters. 8 The whole life- thuselah was nine hundred and sixty-nine years; time of Seth was nine hundred and twelve years; then he died. then he died. 28 When Lamech was one hundred and eighty- 9 When Enosh was ninety years old, he begot two years old, he begot a son 29 * and named Kenan. 10 Enosh lived eight hundred and fifteen him Noah, saying, “This one shall bring us relief years after he begot Kenan, and he had other from our work and the toil of our hands, out sons and daughters. 11 The whole lifetime of of the very ground that the Lord has put un- Enosh was nine hundred and five years; then der a curse.”† 30 Lamech lived five hundred and he died. ninety-five years after he begot Noah, and he had 12 When Kenan was seventy years old, he begot other sons and daughters. 31 The whole lifetime Mahalalel. 13 Kenan lived eight hundred and of Lamech was seven hundred and seventy-seven forty years after he begot Mahalalel, and he had years; then he died. other sons and daughters. 14 The whole lifetime 32 When Noah was five hundred years old, he of Kenan was nine hundred and ten years; then begot Shem, Ham, and Japheth.† * he died. 15 When Mahalalel was sixty-five years old, he Origin of the Nephilim† begot Jared. 16 Mahalalel lived eight hundred and 1 When human beings began to grow numer- thirty years after he begot Jared, and he had other 6 ous on the earth and daughters were born to sons and daughters. 17 The whole lifetime of Ma- them, 2 the sons of God† saw how beautiful the halalel was eight hundred and ninety-five years; daughters of human beings were, and so they then he died. took for their wives whomever they pleased.* 18 When Jared was one hundred and sixty-two 3 Then the Lord said: My spirit shall not remain years old, he begot Enoch. 19 Jared lived eight in human beings forever, because they are only hundred years after he begot Enoch, and he had flesh. Their days shall comprise one hundred and other sons and daughters. 20 The whole lifetime twenty years. of Jared was nine hundred and sixty-two years; 4 The Nephilim appeared on earth in those then he died. days, as well as later,† after the sons of God had 21 When Enoch was sixty-five years old, he be- intercourse with the daughters of human beings, got Methuselah. 22 Enoch walked with God after who bore them sons. They were the heroes of he begot Methuselah for three hundred years, old, the men of renown.*

† legend, shares a common ancient view that the heavenly world was 5:24 Enoch is in the important seventh position in the ten- populated by a multitude of beings, some of whom were wicked and member genealogy. In place of the usual formula “then he died,” rebellious. It is incorporated here, not only in order to account for the change to “Enoch walked with God” implies that he did not die, the prehistoric giants, whom the Israelites called the Nephilim, but but like Elijah (2 Kgs 2:11–12) was taken alive to God’s abode. This also to introduce the story of the flood with a moral orientation—the mysterious narrative spurred much speculation and writing (begin- constantly increasing wickedness of humanity. This increasing wick- ning as early as the third century b.c.) about Enoch the sage who edness leads God to reduce the human life span imposed on the first knew the secrets of heaven and who could communicate them to couple. As the ages in the preceding genealogy show, life spans had human beings (see Sir 44:16; 49:14; Heb 11:5; Jude 14–15 and the been exceptionally long in the early period, but God further reduces apocryphal work 1 Enoch). them to something near the ordinary life span. 5:29 The sound of the Hebrew word noah, “Noah,” is echoed 6:2 The sons of God: other heavenly beings. See note on 1:26. in the word yenahamenu, “he will bring us relief”; the latter refers 6:4 As well as later: the belief was common that human beings both to the curse put on the soil because of human disobedience of gigantic stature once lived on earth. In some cultures, such heroes (3:17–19) and to Noah’s success in agriculture, especially in raising could make positive contributions, but the Bible generally regards grapes for wine (9:20–21). them in a negative light (cf. Nm 13:33; Ez 32:27). The point here is 5:32 Shem, Ham, and Japheth: like the genealogies in 4:17–24 that even these heroes, filled with vitality from their semi-divine ori- and 11:10–26, the genealogy ends in three individuals who engage gin, come under God’s decree in v. 3. in important activity. Their descendants will be detailed in chap. 10, where it will be seen that the lineage is political-geographical * as well as “ethnic.” 5:3 Gn 4:25. 5:32 Gn 6:10; 10:1. 6:1–4 These enigmatic verses are a transition between the expan- 5:24 Wis 4:10–11; Sir 44:16; 6:2 Mt 24:38; Lk 17:26–27. sion of the human race illustrated in the genealogy of chap. 5 and the 49:14; Heb 11:5. 6:4 Wis 14:6; Bar 3:26. flood depicted in chaps. 6–9. The text, apparently alluding to an old 5:29 Gn 3:17–19. Genesis 6:5 32

every desire that their heart conceived was always nothing but evil,* 6 the Lord regretted making Did You Know? human beings on the earth, and his heart was G grieved.† N 7 So the Lord said: I will wipe out from the The Flood earth the human beings I have created, and not he sin of Adam and Eve in the garden starts only the human beings, but also the animals and T a disastrous trend in which each genera- the crawling things and the birds of the air, for I tion adds to sin in the world. This sin leads to regret that I made them.† 8 But Noah found favor the corruption of the world and the destruction with the Lord. 9 of human beings. The Great Flood illustrates the These are the descendants of Noah. Noah ancient belief that God washed the world clean was a righteous man and blameless in his generation;* Noah walked with God. 10 Noah begot of this sinfulness and gave another chance to three sons: Shem, Ham, and Japheth. those who were faithful to God. 11 But the earth was corrupt† in the view of God Other ancient cultures had stories about and full of lawlessness.* 12 When God saw how great floods. But in those stories, vindictive gods corrupt the earth had become, since all mortals caused the floods for petty reasons. These gods had corrupted their ways on earth,* 13 God said to had no real love for humanity. The Bible’s Flood Noah: I see that the end of all mortals has come, story is unique because it insists that God acted for the earth is full of lawlessness because of them. out of justice and in response to great evil. So I am going to destroy them with the earth.* God takes great care to save Noah and his family because they are faithful to God. After the Preparation for the Flood Flood, God makes a covenant with Noah, prom- 14 Make yourself an ark of gopherwood,† equip ising never to destroy the earth by flood again— the ark with various compartments, and cover it 15 another unique element not found in the stories inside and out with pitch. This is how you shall of other cultures. build it: the length of the ark will be three hundred cubits, its width fifty cubits, and its height 16 AAGn 6:1—9:17 thirty cubits.† Make an opening for daylight† and finish the ark a cubit above it. Put the ark’s entrance on its side; you will make it with bottom, second and third decks. 17 I, on my part, am about to bring the flood waters on the earth, to destroy all creatures under the sky in which there Warning of the Flood is the breath of life; everything on earth shall 5 † When the Lord saw how great the wicked- perish.* 18 I will establish my covenant with you. ness of human beings was on earth, and how You shall go into the ark, you and your sons,

† 6:5–8:22 The story of the great flood is commonly regarded as a human beings along with their physical environment, and in Rom composite narrative based on separate sources woven together. To 8:19–23, all creation, not merely human beings, groans in labor the Yahwist source, with some later editorial additions, are usually pains awaiting the salvation of God. assigned 6:5–8; 7:1–5, 7–10, 12, 16b, 17b, 22–23; 8:2b–3a, 6–12, 6:11 Corrupt: God does not punish arbitrarily but simply brings to 13b, 20–22. The other sections are usually attributed to the Priestly its completion the corruption initiated by human beings. writer. There are differences between the two sources: the Priestly 6:14 Gopherwood: an unidentified wood mentioned only in source has two pairs of every animal, whereas the Yahwist source has connection with the ark. It may be the wood of the cypress, which seven pairs of clean animals and two pairs of unclean; the floodwater in Hebrew sounds like “gopher” and was widely used in antiquity in the Priestly source is the waters under and over the earth that burst for shipbuilding. forth, whereas in the Yahwist source the floodwater is the rain last- 6:15 Hebrew “cubit,” lit., “forearm,” is the distance from the el- ing forty days and nights. In spite of many obvious discrepancies in bow to the tip of the middle finger, about eighteen inches (a foot and these two sources, one should read the story as a coherent narrative. a half). The dimensions of Noah’s ark were approximately 440 × 73 The biblical story ultimately draws upon an ancient Mesopotamian × 44 feet. The ark of the Babylonian flood story was an exact cube, tradition of a great flood, preserved in the Sumerian flood story, the 120 cubits (180 feet) in length, width, and height. eleventh tablet of the Gilgamesh Epic, and (embedded in a longer 6:16 Opening for daylight: a conjectural rendering of the Hebrew creation story) the Atrahasis Epic. word sohar, occurring only here. The reference is probably to an 6:6 His heart was grieved: the expression can be misleading in open space on all sides near the top of the ark to admit light and English, for “heart” in Hebrew is the seat of memory and judgment air. The ark also had a window or hatch, which could be opened rather than emotion. The phrase is actually parallel to the first half of and closed (8:6). the sentence (“the Lord regretted . . .”). 6:7 Human beings are an essential part of their environment, * which includes all living things. In the new beginning after the flood, 6:5 Ps 14:2–3. 6:13 Sir 40:9–10; 44:17; Mt God makes a covenant with human beings and every living creature 6:9 Wis 10:4; Sir 44:17. 24:37–39. (9:9–10). The same close link between human beings and nature is 6:11 Jb 22:15–17. 6:17 Gn 7:4, 21; 2 Pt 2:5. found elsewhere in the Bible; e.g., in Is 35, God’s healing transforms 6:12 Ps 14:2. 33 Genesis 7:15 your wife and your sons’ wives with you.* 19 Of all living creatures you shall bring two of every kind into the ark, one male and one female,† to ive It! keep them alive along with you. 20 Of every kind G N of bird, of every kind of animal, and of every Sin Has Social Consequences kind of thing that crawls on the ground, two of each will come to you, that you may keep them t the beginning of the Noah story, sin has alive. 21 Moreover, you are to provide yourself A continued to spread so that it has become with all the food that is to be eaten, and store it an accepted part of society. The Great Flood, away, that it may serve as provisions for you and which wipes out a whole civilization, symbolizes for them. 22 Noah complied; he did just as God the consequences of widespread sin. Later in had commanded him.† Genesis, the story of the tower of Babel (11:1– 9) symbolizes another consequence of the insti- 1 Then the Lord said to Noah: Go into the ark, tutionalized sin of disobedience and pride. 7 you and all your household, for you alone When sin becomes part of our social systems in this generation have I found to be righteous and our institutions, the Church calls it social before me.* 2 Of every clean animal, take with sin. Social sin is a result of personal sin, but it you seven pairs, a male and its mate; and of the unclean animals, one pair, a male and its mate; is bigger than any one person’s choice. Exam- 3 likewise, of every bird of the air, seven pairs, a ples of social sin are the unequal distribution of male and a female, to keep their progeny alive the world’s wealth, the exploitation of workers by over all the earth. 4 For seven days from now I will corporations, and discrimination based on race bring rain down on the earth for forty days and or gender. The good news is that God’s saving forty nights, and so I will wipe out from the face power is greater than social sin! of the earth every being that I have made.* 5 Noah • What are the effects of social sin in your com- complied, just as the Lord had commanded. munity? in your country? in the world? • How are Christians in your church or commu- The Great Flood nity organizing to stand against social sin? 6 Noah was six hundred years old when the flood came upon the earth. 7 Together with his AAGn 6:1—9:17 sons, his wife, and his sons’ wives, Noah went into the ark because of the waters of the flood.* 8 Of the clean animals and the unclean, of the birds, and of everything that crawls on the ground, 9 two by two, male and female came to Noah into the ark, just as God had commanded him.* 10 When the seven days were over, the wa- 12 For forty days and forty nights heavy rain ters of the flood came upon the earth. poured down on the earth. 11 In the six hundredth year of Noah’s life, in 13 On the very same day, Noah and his sons the second month, on the seventeenth day of the Shem, Ham, and Japheth, and Noah’s wife, and month: on that day the three wives of Noah’s sons had entered the ark, 14 together with every kind of wild animal, All the fountains of the great abyss† burst every kind of tame animal, every kind of crawl- forth, ing thing that crawls on the earth, and every kind and the floodgates of the sky were opened. of bird. 15 Pairs of all creatures in which there

† 6:19–21 You shall bring two of every kind . . . , one male and one 6:22 Just as God had commanded him: as in the creation of the female: For the Priestly source (P), there is no distinction between world in chap. 1 and in the building of the tabernacle in Ex 25–31, clean and unclean animals until Sinai (Lv 11), no altars or sacrifice 35–40 (all from the Priestly source), everything takes place by the until Sinai, and all diet is vegetarian (Gn 1:29–30); even after the command of God. In this passage and in Exodus, the commands of flood P has no distinction between clean and unclean, since “any God are carried out to the letter by human agents, Noah and Moses. living creature that moves about” may be eaten (9:3). Thus P has Divine speech is important. God speaks to Noah seven times in the Noah take the minimum to preserve all species, one pair of each, flood story. without distinction between clean and unclean, but he must also take 7:11 Abyss: the subterranean ocean; see note on 1:2. on provisions for food (6:21). The Yahwist source (J), which assumes * the clean-unclean distinction always existed but knows no other re- 6:18 Gn 9:9; Wis 14:6; Heb 7:4 Gn 6:17; 2 Pt 2:5. striction on eating meat (Abel was a shepherd and offered meat as a 11:7; 1 Pt 3:20. 7:7 Wis 14:6; 1 Pt 3:20; sacrifice), requires additional clean animals (“seven pairs”) for food 7:1 Wis 10:4; Sir 44:17; 2 Pt 2:5. and sacrifice (7:2–3; 8:20). 2 Pt 2:5. 7:9 Gn 6:19. Genesis 7:16 34

waters began to subside. 2 The fountains of the abyss and the floodgates of the sky were closed, Did You Know? and the downpour from the sky was held back. G 3 Gradually the waters receded from the earth. At N the end of one hundred and fifty days, the waters Water in the Bible had so diminished 4 that, in the seventh month, or the ancient Hebrews, although water on the seventeenth day of the month, the ark F often represented a source of life, it also came to rest on the mountains of Ararat.† 5 The represented forces of destruction over which waters continued to diminish until the tenth God triumphs. In the story of Creation, God is month, and on the first day of the tenth month portrayed as mastering the waters that repre- the tops of the mountains appeared. 6 sent chaos (see Gn 1:1–2)—God constructs the At the end of forty days Noah opened the 7 upper and lower firmaments to hold back the hatch of the ark that he had made, † and he released a raven. It flew back and forth until the waters. At the time of the Great Flood, God re- waters dried off from the earth. 8 Then he re- leases the waters, and they destroy life on the leased a dove, to see if the waters had lessened earth. At the time of the Exodus, God will once on the earth. 9 But the dove could find no place again display the divine mastery of the waters, to perch, and it returned to him in the ark, for as will Jesus Christ later on. there was water over all the earth. Putting out his hand, he caught the dove and drew it back to him inside the ark. 10 He waited yet seven days more and again released the dove from the ark. 11 In the evening the dove came back to him, and was the breath of life came to Noah into the ark. there in its bill was a plucked-off olive leaf! So 16 Those that entered were male and female; of Noah knew that the waters had diminished on all creatures they came, as God had commanded the earth. 12 He waited yet another seven days Noah. Then the Lord shut him in. and then released the dove; but this time it did 17 The flood continued upon the earth for not come back. forty days. As the waters increased, they lifted 13 † In the six hundred and first year, in the the ark, so that it rose above the earth. 18 The first month, on the first day of the month, the waters swelled and increased greatly on the water began to dry up on the earth. Noah then earth, but the ark floated on the surface of removed the covering of the ark and saw that the the waters. 19 Higher and higher on the earth the surface of the ground had dried. 14 In the second waters swelled, until all the highest mountains month, on the twenty-seventh day of the month, under the heavens were submerged. 20 The waters the earth was dry. swelled fifteen cubits higher than the submerged 15 Then God said to Noah: 16 Go out of the mountains. 21 All creatures that moved on earth ark, together with your wife and your sons and perished: birds, tame animals, wild animals, your sons’ wives. 17 Bring out with you every liv- and all that teemed on the earth, as well as all ing thing that is with you—all creatures, be they humankind.* 22 Everything on dry land with birds or animals or crawling things that crawl on the breath of life in its nostrils died. 23 The Lord the earth—and let them abound on the earth, wiped out every being on earth: human beings and be fertile and multiply on it.* 18 So Noah and animals, the crawling things and the birds of came out, together with his sons and his wife the air; all were wiped out from the earth. Only and his sons’ wives; 19 and all the animals, all the Noah and those with him in the ark were left. birds, and all the crawling creatures that crawl on 24 And when the waters had swelled on the the earth went out of the ark by families. earth for one hundred and fifty days, 1 God 20 Then Noah built an altar to the Lord, and 8 remembered Noah and all the animals, wild choosing from every clean animal and every and tame, that were with him in the ark. So clean bird, he offered burnt offerings on the al- God made a wind sweep over the earth, and the tar. 21 When the Lord smelled the sweet odor, the

† 8:4 The mountains of Ararat: the mountain country of ancient Indian sailors who release birds in order to follow them toward land. Arartu in northwest Iraq, which was the highest part of the world to 8:13–14 On the first day of the first month, the world was in the the biblical writer. There is no Mount Ararat in the Bible. state it had been on the day of creation in chap. 1. Noah had to wait 8:7–12 In the eleventh tablet of the Gilgamesh Epic, Utnapishtim another month until the earth was properly dry as in 1:9. (the equivalent of Noah) released in succession a dove, a swallow, * and a raven. When the raven did not return, Utnapishtim knew it was 7:21–23 Jb 22:16; Mt 24:39; Lk 8:17 Gn 1:22, 28. safe to leave the ark. The first century a.d. Roman author Pliny tells of 17:27; 2 Pt 3:6. 35 Genesis 9:17

Lord said to himself: Never again will I curse the ground because of human beings, since the desires of the human heart are evil from youth; nor will I ever again strike down every living being, G as I have done.* N

22 All the days of the earth, 8:11 seedtime and harvest, cold and heat, Summer and winter, and day and night shall not cease.*

Covenant with Noah 1 † God blessed Noah and his sons and said 9 to them: Be fertile and multiply and fill the earth.* 2 † Fear and dread of you shall come upon all the animals of the earth and all the birds of the air, upon all the creatures that move about on the ground and all the fishes of the sea; into your power they are delivered. 3 * Any living creature that moves about shall be yours to eat; I give them all to you as I did the green plants. 4 * Only meat with its lifeblood still in it you the tame animals, and all the wild animals that shall not eat.† 5 Indeed for your own lifeblood I were with you—all that came out of the ark. 11 I will demand an accounting: from every animal I will establish my covenant with you, that never will demand it, and from a human being, each again shall all creatures be destroyed by the wa- one for the blood of another, I will demand an ters of a flood; there shall not be another flood to accounting for human life.* devastate the earth.* 12 God said: This is the sign of the covenant that I am making between me 6† Anyone who sheds the blood of a human and you and every living creature with you for all being, ages to come: 13 * I set my bow in the clouds to by a human being shall that one’s blood be serve as a sign of the covenant between me and shed; the earth. 14 When I bring clouds over the earth, For in the image of God and the bow appears in the clouds, 15 I will re- have human beings been made.* member my covenant between me and you and every living creature—every mortal being—so 7 Be fertile, then, and multiply; abound on earth that the waters will never again become a flood and subdue it.* to destroy every mortal being.* 16 When the bow 8 † God said to Noah and to his sons with him: appears in the clouds, I will see it and remember 9 See, I am now establishing my covenant with the everlasting covenant between God and every you and your descendants after you* 10 and with living creature—every mortal being that is on every living creature that was with you: the birds, earth. 17 God told Noah: This is the sign of the

† 9:1 God reaffirms without change the original blessing and tacks can be made upon human beings. That image is the basis of mandate of 1:28. In the Mesopotamian epic Atrahasis, on which the dignity of every individual who, in some sense, “represents” God the Genesis story is partly modeled, the gods changed their original in the world. plan by restricting human population through such means as child- 9:8–17 God makes a covenant with Noah and his descendants hood diseases, birth demons, and mandating celibacy among certain and, remarkably, with all the animals who come out of the ark: never groups of women. again shall the world be destroyed by flood. The sign of this solemn 9:2–3 Pre-flood creatures, including human beings, are depicted promise is the appearance of a rainbow. as vegetarians (1:29–30). In view of the human propensity to violence, God changes the original prohibition against eating meat. * 9:4 Because a living being dies when it loses most of its blood, 8:21 Sir 44:18; Is 54:9; Rom 9:6 Gn 1:26–27; Lv 24:17; the ancients regarded blood as the seat of life, and therefore as sa- 7:18. Nm 35:33; Jas 3:9. cred. Jewish tradition considered the prohibition against eating meat 8:22 Jer 33:20, 25. 9:7 Gn 1:28; 8:17; 9:2; Jas with blood to be binding on all, because it was given by God to 9:1 Gn 1:22, 28; 8:17. 3:7. 9:3 Gn 1:29–30; Dt 12:15. 9:9 Gn 6:18. Noah, the new ancestor of all humankind; therefore the early Chris- 9:4 Lv 7:26–27; 17:4; Dt 9:11 Sir 44:18; Is 54:9. tian Church retained it for a time (Acts 15:20, 29). 12:16, 23; 1 Sm 14:33; 9:13 Sir 43:12. 9:6 The image of God, given to the first man and woman and Acts 15:20. 9:15 Is 54:9. transmitted to every human being, is the reason that no violent at- 9:5 Gn 4:10–11; Ex 21:12. Genesis 9:18 36

father of Canaan.* 19 These three were the sons of Noah, and from them the whole earth was ray It! populated. G 20 Noah, a man of the soil, was the first to plant N The Rainbow a vineyard. 21 He drank some of the wine, became drunk, and lay naked inside his tent.* 22 Ham, hat do you see when you see a rainbow? the father of Canaan, saw his father’s nakedness, W Do you see a multicolored arc caused and he told his two brothers outside. 23 Shem by the refraction of sunlight through droplets of and Japheth, however, took a robe, and holding water? or do you see a wonder of nature that it on their shoulders, they walked backward and causes you to stop and stare in awe? Something covered their father’s nakedness; since their faces as remarkable as a rainbow is more than just were turned the other way, they did not see their science. It’s no wonder the writer of Genesis father’s nakedness. 24 When Noah woke up from used it as a symbol of God’s covenant promise— his wine and learned what his youngest son had 25 a sign of God’s faithfulness and love. When God done to him, he said: and Israel see the rainbow in the clouds, they will “Cursed be Caanan! recall their covenant together. The lowest of slaves shall he be to his brothers.”* God of imagination and color, only you could come up with the idea of a rainbow! Rainstorm 26 He also said: and sunshine, harmony and diversity, mercy and

hope, promise and joy, wonder and awe, “Blessed be the Lord, the God of Shem! faithfulness and love. Are these inside Let Canaan be his slave. me, the wondrous creation you delight in? 27 May God expand Japheth,† Guide me to the rainbows in and may he dwell among the tents of my life! Shem; and let Canaan be his slave.” AAGn 9:8–17 28 Noah lived three hundred and fifty years after the flood. 29 The whole lifetime of Noah was nine hundred and fifty years; then he died. covenant I have established between me and every mortal being that is on earth. Table of the Nations† 1 These are the descendants of Noah’s Noah and His Sons 10 sons, Shem, Ham and Japheth, to whom 18 † The sons of Noah who came out of the children were born after the flood. ark were Shem, Ham and Japheth. Ham was the 2 * The descendants of Japheth: Gomer,†

† 9:18–27 The character of the three sons is sketched here. The Ex 1:5, Israel also numbered seventy persons, which shows that it in fault is not Noah’s (for he could not be expected to know about the some sense represents the nations of the earth. intoxicating effect of wine) but Ham’s, who shames his father by This chapter classifies the various peoples known to the ancient looking on his nakedness, and then tells the other sons. Ham’s con- Israelites; it is theologically important as stressing the basic family duct is meant to prefigure the later shameful sexual practices of the unity of all peoples on earth. It is sometimes called the Table of the Canaanites, which are alleged in numerous biblical passages. The Nations. The relationship between the various peoples is based on point of the story is revealed in Noah’s curse of Ham’s son Canaan linguistic, geographic, or political grounds (v. 31). In general, the de- and his blessing of Shem and Japheth. scendants of Japheth (vv. 2–5) are the peoples of the Indo-European 9:27 In the Hebrew text there is a play on the words yapt (“ex- languages to the north and west of Mesopotamia and Syria; the pand”) and yepet (“Japheth”). descendants of Ham (vv. 6–20) are the Hamitic-speaking peoples 10:1–32 Verse 1 is the fourth of the Priestly formulas (2:4; 5:1; of northern Africa; and the descendants of Shem (vv. 21–31) are the 6:9; 11:10) that structure Part I of Genesis; it introduces 10:2–11:9, Semitic-speaking peoples of Mesopotamia, Syria and Arabia. But the populating of the world and the building of the city. In a sense, there are many exceptions to this rule; the Semitic-speaking peoples chaps. 4–9 are concerned with the first of the two great commands of Canaan are considered descendants of Ham, because at one time given to the human race in 1:28, “Be fertile and multiply!” whereas they were subject to Hamitic Egypt (vv. 6, 15–19). This chapter is chaps. 10–11 are concerned with the second command, “Fill the generally considered to be a composite from the Yahwist source (vv. earth and subdue it!” (“Subdue it” refers to each nation’s taking the 8–19, 21, 24–30) and the Priestly source (vv. 1–7, 20, 22–23, 31–32). land assigned to it by God.) Gn 9:19 already noted that all nations Presumably that is why certain tribes of Arabia are listed under both are descended from the three sons of Noah; the same sentiment is re- Ham (v. 7) and Shem (vv. 26–28). peated in 10:5, 18, 25, 32; 11:8. The presupposition of the chapter is 10:2 Gomer: the Cimmerians; Madai: the Medes; Javan: the that every nation has a land assigned to it by God (cf. Dt 32:8–9). The Greeks. number of the nations is seventy (if one does not count Noah and his * sons, and counts Sidon [vv. 15, 19] only once), which is a traditional 9:18 Gn 5:32; 10:1. 9:25 Dt 27:16; Wis 12:11. biblical number (Jgs 8:30; Lk 10:1, 17). According to Gn 46:27 and 9:21 Lam 4:21; Hb 2:15. 10:2–8 1 Chr 1:5–10. 37 Genesis 11:8

Magog, Madai, Javan, Tubal, Meshech and Ti- were born. 22 * The descendants of Shem: Elam, ras.* 3 The descendants of Gomer: Ashkenaz,† Asshur, Arpachshad, Lud and Aram. 23 The de- Diphath and Togarmah. 4 The descendants of scendants of Aram: Uz, Hul, Gether and Mash. Javan: Elishah,† Tarshish, the Kittim and the 24 Arpachshad became the father of Shelah, G Rodanim. 5 From these branched out the mari- and Shelah became the father of Eber. 25 To Eber N time nations. two sons were born: the name of the first was Pe- These are the descendants of Japheth by their leg, for in his time the world was divided;† and lands, each with its own language, according to the name of his brother was Joktan. their clans, by their nations. 26 Joktan became the father of Almodad, She- 6 The descendants of Ham: Cush,† Mizraim, leph, Hazarmaveth, Jerah, 27 Hadoram, Uzal, Put and Canaan. 7 The descendants of Cush: Diklah, 28 Obal, Abimael, Sheba, 29 Ophir, Hav- Seba, Havilah, Sabtah, Raamah and Sabteca. The ilah and Jobab. All these were descendants of descendants of Raamah: Sheba and Dedan. Joktan. 30 Their settlements extended all the way 8 Cush† became the father of Nimrod, who from Mesha to Sephar, the eastern hill country. was the first to become a mighty warrior on 31 These are the descendants of Shem, accord- earth. 9 He was a mighty hunter in the eyes of the ing to their clans, according to their languages, Lord; hence the saying, “Like Nimrod, a mighty by their lands, by their nations. hunter in the eyes of the Lord.” 10 His kingdom 32 These are the clans of Noah’s sons, accord- originated in Babylon, Erech and Accad, all of ing to their origins and by their nations. From them in the land of Shinar.† 11 From that land he these the nations of the earth branched out after went forth to Assyria, where he built Nineveh, the flood. Rehoboth-Ir† and Calah, 12 as well as Resen, between Nineveh and Calah,† the latter being the Tower of Babel† principal city. 1 The whole world had the same language 13 * Mizraim became the father of the Ludim, 11 and the same words. 2 When they were the Anamim, the Lehabim, the Naphtuhim, migrating from the east, they came to a valley 14 the Pathrusim,† the Casluhim, and the Caph- in the land of Shinar† and settled there. 3 They torim from whom the Philis tines came. said to one another, “Come, let us mold bricks 15 Canaan became the father of Sidon, his first- and harden them with fire.” They used bricks for born, and of Heth;† 16 also of the Jebu sites, the stone, and bitumen for mortar. 4 Then they said, Amorites, the Girgashites, 17 the Hivites, the Ar- “Come, let us build ourselves a city and a tower kites, the Sinites, 18 the Arvadites, the Zemarites, with its top in the sky,† and so make a name for and the Hamathites. Afterward, the clans of the ourselves; otherwise we shall be scattered all over Canaanites spread out, 19 so that the Canaanite the earth.” borders extended from Sidon all the way to Ge- 5 The Lord came down to see the city and the rar, near Gaza, and all the way to Sodom, Go- tower that the people had built. 6 Then the Lord morrah, Admah and Zeboiim, near Lasha. said: If now, while they are one people and all 20 These are the descendants of Ham, accord- have the same language, they have started to do ing to their clans, according to their languages, this, nothing they presume to do will be out of by their lands, by their nations. their reach. 7 Come, let us go down and there 21 To Shem also, Japheth’s oldest brother and confuse their language, so that no one will un- the ancestor of all the children of Eber,† children derstand the speech of another. 8 So the Lord

† 10:3 Ashkenaz: an Indo-European people, which later became 10:14 The Pathrusim: the people of Upper (southern) Egypt; cf. Is the medieval rabbinic name for Germany. It now designates one of 11:11; Jer 44:1; Ez 29:14; 30:13. Caphtorim: Crete; for Caphtor as the the great divisions of Judaism, Eastern European Yiddish-speaking place of origin of the Philistines, cf. Dt 2:23; Am 9:7; Jer 47:4. Jews. 10:15 Heth: the biblical Hittites; see note on 23:3. 10:4 Elishah: Cyprus; the Kittim: certain inhabitants of Cyprus; the 10:21 Eber: the eponymous ancestor of the Hebrews, that is, the Rodanim: the inhabitants of Rhodes. one to whom they traced their name. 10:6 Cush: biblical Ethiopia, modern Nubia. Mizraim: Lower (i.e., 10:25 In the Hebrew text there is a play on the name Peleg and northern) Egypt; Put: either Punt in East Africa or Libya. the word niplega, “was divided.” 10:8 Cush: here seems to be Cossea, the country of the Kassites; 11:1–9 This story illustrates increasing human wickedness, shown see note on 2:10–14. Nimrod: possibly Tukulti-Ninurta I (thirteenth here in the sinful pride that human beings take in their own achieve- ments apart from God. Secondarily, the story explains the diversity century b.c.), the first Assyrian conqueror of Babylonia and a famous city-builder at home. of languages among the peoples of the earth. 10:10 Shinar: the land of ancient Babylonia, embracing Sumer 11:2 Shinar: see note on 10:10. and Akkad, present-day southern Iraq, mentioned also in 11:2; 11:4 Tower with its top in the sky: possibly a reference to the 14:1. chief ziggurat of Babylon, E-sag-ila, lit., “the house that raises high 10:11 Rehoboth-Ir: lit., “wide-streets city,” was probably not the its head.” name of another city, but an epithet of Nineveh; cf. Jon 3:3. * 10:12 Calah: Assyrian Kalhu, the capital of Assyria in the ninth 10:2 Ez 38:2. 10:22–29 1 Chr 1:17–23. century b.c. 10:13–18 1 Chr 1:11–16. Genesis 11:9 38

Descendants from Shem to Abraham† ive It! 10 * These are the descendants of Shem. When G Shem was one hundred years old, he begot Ar- N A Barrier or a Bridge? pachshad, two years after the flood. 11 Shem lived five hundred years after he begot Arpachshad, anguage can be either a barrier or a bridge. and he had other sons and daughters. 12 When L Through our speech, we connect with other Arpachshad was thirty-five years old, he begot people. And we often hear that love, music, and Shelah.† 13 Arpachshad lived four hundred and a smile are universal languages. Yet, languages three years after he begot Shelah, and he had also separate, symbolizing differences between other sons and daughters. cultures and nations, which can cause wars and 14 When Shelah was thirty years old, he begot other atrocities to erupt. Eber. 15 Shelah lived four hundred and three The story of the tower of Babel is an ancient years after he begot Eber, and he had other sons explanation of why the separation between peo- and daughters. 16 When Eber† was thirty-four years old, he ple, symbolized by different languages, occurs. begot Peleg. 17 Eber lived four hundred and thirty The people ignore God’s command to “fill the years after he begot Peleg, and he had other sons earth” (Gn 1:28). Instead, they gather in one and daughters. place to try to build a tower reaching to heaven, 18 When Peleg was thirty years old, he begot a sin of pride and arrogance. God confuses their Reu. 19 Peleg lived two hundred and nine years language to foil their plan. It is not language but after he begot Reu, and he had other sons and pride that separates us. daughters. In the Acts of the Apostles, chapter 2, lan- 20 When Reu was thirty-two years old, he begot guage serves as a bridge. The Holy Spirit enables Serug. 21 Reu lived two hundred and seven years the people from many different lands to hear the after he begot Serug, and he had other sons and Apostles speaking in their own languages. The daughters. 22 Spirit serves to unify us, no matter what earthly When Serug was thirty years old, he begot 23 language we speak. Anyone who has attended a Nahor. Serug lived two hundred years after he World Youth Day knows that when we live by the begot Nahor, and he had other sons and daughters. Spirit, we can rise above the differences of lan- 24 When Nahor was twenty-nine years old, he guage and culture. The Good News is universal begot Terah. 25 Nahor lived one hundred and and unites us! nineteen years after he begot Terah, and he had other sons and daughters. AAGn 11:1–9 26 When Terah was seventy years old, he begot Abram,† Nahor and Haran.* II ..The Story of the Ancestors . of Israel scattered them from there over all the earth, and they stopped building the city. 9 That is why it Terah was called Babel,† because there the Lord con- 27 These are the descendants of Terah.† Terah fused the speech of all the world. From there the begot Abram, Nahor, and Haran, and Haran Lord scattered them over all the earth. begot Lot. 28 Haran died before Terah his father,

† flood period, enormous life spans are attributed to human beings. It 11:9 Babel: the Hebrew form of the name “Babylon”; the Babylo may be an attempt to show that the pre-flood generations were extra- nians interpreted their name for the city, Bab-ili, as “gate of god.” The ordinary and more vital than post-flood human beings. Hebrew word balal, “he confused,” has a similar sound. 11:12 The Greek text adds Kenan (cf. 5:9–10) between Arpach- 11:10–26 The second Priestly genealogy goes from Shem to shad and Shelah. The Greek listing is followed in Lk 3:36. Terah and his three sons Abram, Nahor, and Haran, just as the gene- 11:16 Eber: the eponymous ancestor of the Hebrews, “descen- alogy in 5:3–32 went from Adam to Noah and his three sons Shem, dants of Eber” (10:21, 24–30); see note on 14:13. Ham, and Japheth. This genealogy marks the important transition in 11:26 Abram is a dialectal variant of Abraham. God will change Genesis between the story of the nations in 1:1–11:26 and the story his name in view of his new task in 17:4. of Israel in the person of its ancestors (11:27–50:26). As chaps. 1–11 11:27 Descendants of Terah: elsewhere in Genesis the story of the showed the increase and spread of the nations, so chaps. 12–50 will son is introduced by the name of the father (25:12, 19; 36:1; 37:2). show the increase and spread of Israel. The contrast between Israel and the nations is a persistent biblical theme. The ages given here are * from the Hebrew text; the Samaritan and Greek texts have divergent 11:10–26 1 Chr 1:24–27; Lk 11:26 Jos 24:2; 1 Chr 1:26–27. sets of numbers in most cases. In comparable accounts of the pre- 3:34–36. 39 Genesis 12:13 in his native land, in Ur of the Chaldeans.† Sarai, his brother’s son Lot, all the possessions 29 Abram and Nahor took wives; the name of that they had accumulated, and the persons they Abram’s wife was Sarai,† and the name of Na- had acquired in Haran, and they set out for the hor’s wife was Milcah, daughter of Haran, the land of Canaan. When they came to the land of G father of Milcah and Iscah.* 30 Sarai was barren; Canaan, 6 † Abram passed through the land as far N she had no child. as the sacred place at Shechem, by the oak of Mo- 31 Terah took his son Abram, his grandson Lot, reh. The Canaanites were then in the land. son of Haran, and his daughter-in-law Sarai, the 7 The Lord appeared to Abram and said: To wife of his son Abram, and brought them out your descendants I will give this land. So Abram of Ur of the Chalde ans, to go to the land of Ca- built an altar there to the Lord who had appeared naan. But when they reached Haran, they settled to him.* 8 From there he moved on to the hill there.* 32 The lifetime of Terah was two hundred country east of Bethel, pitching his tent with and five years; then Terah died in Haran.† Bethel to the west and Ai to the east. He built an altar there to the Lord and invoked the Lord by Abram’s Call and Migration name. 9 Then Abram journeyed on by stages to 1 The Lord said to Abram: Go forth† from the Negeb.† 12 your land, your relatives, and from your father’s house to a land that I will show you.* Abram and Sarai in Egypt† 2 † I will make of you a great nation, and I will 10 There was famine in the land; so Abram bless you; I will make your name great, so that went down to Egypt to sojourn there, since the you will be a blessing.* 3 * I will bless those who famine in the land was severe.* 11 When he was bless you and curse those who curse you. All the about to enter Egypt, he said to his wife Sarai: “I families of the earth will find blessing in you.† know that you are a beautiful woman. 12 When 4 * Abram went as the Lord directed him, and the Egyptians see you, they will say, ‘She is his Lot went with him. Abram was seventy-five years wife’; then they will kill me, but let you live. old when he left Haran. 5 † Abram took his wife 13 Please say, therefore, that you are my sister,† so

† The Abraham-Sarah stories begin (11:27–32) and end with genealog- earth will be blessed” = the religious privileges of Abraham and his ical notices (25:1–18), which concern, respectively, the families of descendants ultimately will be extended to the nations). In 22:18 Terah and of Abraham. Most of the traditions in the cycle are from the and 26:4, another conjugation of the same verb is used in a similar Yahwist source. The so-called Elohist source (E) is somewhat shadowy, context that is undoubtedly reflexive (“bless themselves”). Many denied by some scholars but recognized by others in passages that scholars suggest that the two passages in which the sense is clear duplicate other narratives (20:1–18 and 21:22–34). The Priestly source should determine the interpretation of the three ambiguous passages: consists mostly of brief editorial notices, except for chaps. 17 and 23. the privileged blessing enjoyed by Abraham and his descendants will 11:28 Ur of the Chalde ans: Ur was an extremely ancient city of awaken in all peoples the desire to enjoy those same blessings. Since the Sumerians (later, of the Babylonians) in southern Mesopotamia. the term is understood in a passive sense in the New Testament (Acts The Greek text has “the land of the Chaldeans.” After a millennium of 3:25; Gal 3:8), it is rendered here by a neutral expression that admits relative unimportance, Ur underwent a revival during the Neo-Bab of both meanings. 12:5 The ancestors appear in Genesis as pastoral nomads living ylonian/Chal dean empire (625–539 b.c.). The sixth-century author here identified the place by its contemporary name. As chap. 24 at the edge of settled society, and having occasional dealings with shows, Haran in northern Mesopotamia is in fact the native place the inhabitants, sometimes even moving into towns for brief periods. of Abraham. In the Genesis perspective, the human race originated Unlike modern nomads such as the Bedouin, however, ancient pas- in the East (3:24; 4:16) and migrated from there to their homelands toralists fluctuated between following the herds and sedentary life, (11:2). Terah’s family moved from the East (Ur) and Abraham will depending on circumstances. Pastoralists could settle down and farm complete the journey to the family’s true homeland in the follow- and later resume a pastoral way of life. Indeed, there was a symbiotic ing chapters. relationship between pastoralists and villagers, each providing goods 11:29 Sarai: like Abram, a dialectal variant of the more usual to the other. Persons: servants and others who formed the larger form of the name Sarah. In 17:15, God will change it to Sarah in household under the leadership of Abraham; cf. 14:14. view of her new task. 12:6 Abraham’s journey to the center of the land, Shechem, then to 11:32 Since Terah was seventy years old when his son Abraham Bethel, and then to the Negeb, is duplicated in Jacob’s journeys (33:18; was born (v. 26), and Abraham was seventy-five when he left Haran 35:1, 6, 27; 46:1) and in the general route of the conquest under (12:4), Terah lived in Haran for sixty years after Abraham’s departure. Joshua (Jos 7:2; 8:9, 30). Abraham’s journey is a symbolic “conquest” According to the tradition in the Samaritan text, Terah died when he of the land he has been promised. In building altars here (vv. 7, 8) and was one hundred and forty-five years old, therefore, in the same year elsewhere, Abraham acknowledges his God as Lord of the land. in which Abraham left Haran. This is the tradition followed in Ste- 12:9 The Negeb: the semidesert land south of Judah. phen’s speech: Abraham left Haran “after his father died” (Acts 7:4). 12:10–13:1 Abraham and Sarah’s sojourn in Egypt and encounter 12:1–3 Go forth . . . find blessing in you: the syntax of the Hebrew with Pharaoh foreshadow their descendants’ experience, suggesting suggests that the blessings promised to Abraham are contingent on a divine design in which they must learn to trust. The story of Sarah, his going to Canaan. the ancestor in danger, is told again in chap. 20, and also in 26:1–11 12:2 The call of Abraham begins a new history of blessing (18:18; with Rebekah instead of Sarah. Repetition of similar events is not 22:15–18), which is passed on in each instance to the chosen succes- unusual in literature that has been orally shaped. sor (26:2–4; 28:14). This call evokes the last story in the primeval his- 12:13 You are my sister: the text does not try to excuse Abraham’s tory (11:1–9) by reversing its themes: Abraham goes forth rather than deception, though in 20:12 a similar deception is somewhat excused. settle down; it is God rather than Abraham who will make a name for * him; the families of the earth will find blessing in him. 11:29 Gn 17:15. 12:3 Gn 18:18; 22:18; Acts Will find blessing in you 11:31 Jos 24:3; Neh 9:7; Jdt 3:25; Gal 3:8. 12:3 : the Hebrew conjugation of the 5:6–9; Acts 7:4. 12:4–5 Gn 11:31; Jos 24:3; Acts verb here and in 18:18 and 28:14 can be either reflexive (“shall bless 12:1 Acts 7:3; Heb 11:8. 7:4. themselves by you” = people will invoke Abraham as an example 12:2 Gn 17:6; Sir 44:20–21; 12:7 Ex 33:1; Dt 34:4; Acts 7:5. of someone blessed by God) or passive (“by you all the families of Rom 4:17–22. 12:10 Gn 26:1. Genesis 12:14 40

acquired sheep, oxen, male and female servants, male and female donkeys, and camels.† ntroducing... 17 But the Lord struck Pharaoh and his G household with severe plagues because of Sa- N 18 Abraham and Sarah rai, Abram’s wife.* Then Pharaoh summoned Abram and said to him: “How could you do this braham, whose name was originally to me! Why did you not tell me she was your A Abram, is an important figure for three wife? 19 Why did you say, ‘She is my sister,’ so major world religions: Judaism, Christianity, and that I took her for my wife? Now, here is your Islam. Abraham is regarded as the great exam- wife. Take her and leave!” ple of faith in God. He first appears in Genesis 20 Then Pharaoh gave his men orders concern- 11:26. For many years, Abram lives in Haran in ing Abram, and they sent him away, with his wife northern Mesopotamia (see map 1, “The World and all that belonged to him. of the Patriarchs”) with his wife, Sarai. God calls Abram and Lot Part Abram and Sarai to leave their home, seals a 1 From Egypt Abram went up to the Negeb covenant with them, and changes their names with his wife and all that belonged to him, to Abraham and Sarah. God’s covenant prom- 13 and Lot went with him.* 2 † Now Abram was ises that they will be the parents “of a multitude very rich in livestock, silver, and gold.* 3 From of nations” (17:5) and their descendants will be the Negeb he traveled by stages toward Bethel, as numerous as the “stars of the sky” (22:17). to the place between Bethel and Ai where his Later, God requests that Abraham sacrifice tent had formerly stood, 4 the site where he had his son Isaac. God stops him from going through first built the altar; and there Abram invoked the with it, but Abraham’s willingness to cooperate Lord by name.* with God and his complete trust in God become 5 Lot, who went with Abram, also had flocks the foundation for Israel’s faith. Not surprisingly, and herds and tents, 6 so that the land could in the Old Testament, when a prophet or teacher not support them if they stayed together; their needed an example of someone with unwavering possessions were so great that they could not 7 trust in God, Abraham was often cited. live together. There were quarrels between the In the New Testament, Abraham is revered as herders of Abram’s livestock and the herders of Lot’s livestock. At this time the Canaanites and the first patriarch to enter into a covenant with the Perizzites were living in the land. God (see Mt 1:1, Lk 16:19–31) and the great 8 So Abram said to Lot: “Let there be no strife pioneer of Israel’s faith (see Acts 7:2–50, Rom between you and me, or between your herders 4:1–25, Heb 7:1–10). and my herders, for we are kindred. 9 Is not the whole land available? Please separate from me. AAGn 12:1—25:11 If you prefer the left, I will go to the right; if you prefer the right, I will go to the left.” 10 Lot looked about and saw how abundantly watered the whole Jordan Plain was as far as Zoar, like the that I may fare well on your account and my life Lord’s own garden, or like Egypt. This was before may be spared for your sake.”* 14 When Abram the Lord had destroyed Sodom and Gomorrah. arrived in Egypt, the Egyptians saw that the 11 Lot, therefore, chose for himself the whole woman was very beautiful. 15 When Pharaoh’s Jordan Plain and set out eastward. Thus they officials saw her they praised her to Pharaoh, separated from each other. 12 Abram settled in and the woman was taken into Pharaoh’s house. the land of Canaan, while Lot settled among the 16 Abram fared well on her account, and he cities of the Plain, pitching his tents near Sodom.

† the land of Canaan). In contrast to Lot, who lifts his eyes to choose 12:16 Camels: domesticated camels did not come into common for himself (vv. 10–11), Abraham waits for God to tell him to lift his use in the ancient Near East until the end of the second millennium eyes and see the land he will receive (v. 14). Chaps. 18–19 continue b.c. Thus the mention of camels here (24:11–64; 30:43; 31:17, 34; the story of Abraham and Lot. Abraham’s visionary possession of the 32:8, 16; 37:25) is seemingly an anachronism. land foreshadows that of Moses (Dt 3:27; 34:4). 13:2–18 In this story of Abraham and Lot going their separate ways, Abraham resolves a family dispute by an act that shows both * trust in God and generosity toward his nephew. The story suggests 12:13 Gn 20:12–13; 26:7. 13:2 Ps 112:1–3; Prv 10:22. Lot rather than Abraham is the natural choice to be the ancestor of a 12:17 Ps 105:14. 13:4 Gn 12:8. great family; he is young and he takes the most fertile land (outside 13:1 Gn 12:9. 41 Genesis 14:20

13 Now the inhabitants of Sodom were wicked, battle against them: 9 against Chedorlaomer king great sinners against the Lord.* of Elam, Tidal king of Goiim, Amraphel king of 14 After Lot had parted from him, the Lord said Shinar, and Arioch king of Ellasar—four kings to Abram: Look about you, and from where you against five. 10 Now the Valley of Siddim was full G are, gaze to the north and south, east and west;* of bitumen pits; and as the king of Sodom and N 15 all the land that you see I will give to you and the king of Gomorrah fled, they fell into these, your descendants forever.* 16 I will make your while the rest fled to the mountains. 11 The vic- descendants like the dust of the earth; if anyone tors seized all the possessions and food supplies could count the dust of the earth, your descen- of Sodom and Gomorrah and then went their dants too might be counted.* 17 Get up and walk way. 12 They took with them Abram’s nephew through the land, across its length and breadth, Lot, who had been living in Sodom, as well as for I give it to you. 18 Abram moved his tents and his possessions, and departed.* went on to settle near the oak of Mamre, which is 13 A survivor came and brought the news to at Hebron. There he built an altar to the Lord.* Abram the Hebrew,† who was camping at the oak of Mamre the Amorite, a kinsman of Eshcol The Four Kings and Aner; these were allies of Abram. 14 When 1 † When Amraphel king of Shinar, Ari- Abram heard that his kinsman had been cap- 14 och king of Ellasar, Chedorlaomer king tured, he mustered three hundred and eighteen of Elam, and Tidal king of Goiim 2 made war of his retainers,† born in his house, and went on Bera king of Sodom, Birsha king of Gomor- in pursuit as far as Dan. 15 He and his servants rah, Shinab king of Admah, Shemeber king of deployed against them at night, defeated them, Zeboiim, and the king of Bela (that is, Zoar), and pursued them as far as Hobah, which is 3 all the latter kings joined forces in the Valley north of Damascus. 16 He recovered all the pos- of Siddim (that is, the Salt Sea†). 4 For twelve sessions. He also recovered his kinsman Lot and years they had served Chedorlaomer, but in the his possessions, along with the women and the thirteenth year they rebelled. 5 In the fourteenth other people. year Chedorlaomer and the kings allied with him 17 When Abram returned from his defeat of came and defeated the Rephaim in Ashteroth- Chedorlaomer and the kings who were allied karnaim, the Zuzim in Ham, the Emim in with him, the king of Sodom went out to greet Shaveh-kiriathaim, 6 and the Horites in the hill him in the Valley of Shaveh (that is, the King’s country of Seir, as far as El-paran, close by the Valley). wilderness.* 7 They then turned back and came 18 Melchizedek, king of Salem,† brought out to En-mishpat (that is, Kadesh), and they sub- bread and wine. He was a priest of God Most dued the whole country of both the Amalekites High. 19 He blessed Abram with these words:* and the Amorites who lived in Hazazon-tamar. 8 Thereupon the king of Sodom, the king of Go- “Blessed be Abram by God Most High, morrah, the king of Admah, the king of Zeboiim, the creator of heaven and earth; and the king of Bela (that is, Zoar) marched 20 And blessed be God Most High, out, and in the Valley of Siddim they went into who delivered your foes into your hand.”

† 14:1 Abraham plays a role with other world leaders. He defeats pears with majestic suddenness to recognize Abraham’s great vic- a coalition of five kings from the east (where, later, Israel’s enemies tory, which the five local kings were unable to achieve. He prepares lived) and is recognized by a Canaanite king as blessed by God Most a feast in his honor and declares him blessed or made powerful High. The historicity of the events is controverted; apart from Shinar by God Most High, evidently the highest God in the Canaanite (Babylon), Tidal (Hittite Tudhaliya), and Elam, the names and places pantheon. Abraham acknowledges the blessing by giving a tenth of cannot be identified with certainty. The five cities were apparently at the recaptured spoils as a tithe to Melchizedek. The episode is one the southern end of the Dead Sea, and all but Bela (i.e., Zoar) were of several allusions to David, king at Jerusalem, who also exercised destined for destruction (19:20–24; Hos 11:8). The passage belongs to priestly functions (2 Sm 6:17). Heb 7 interprets Melchizedek as a none of the traditional Genesis sources; it has some resemblance to re- prefiguration of Christ. God Most High: in Heb. El Elyon, one of ports of military campaigns in Babylonian and Assyrian royal annals. several “El names” for God in Genesis, others being El Olam (21:33), 14:3 The Salt Sea: the Dead Sea. El the God of Israel (33:20), El Roi (16:13), El Bethel (35:7), and El 14:13 Abram the Hebrew: “Hebrew” was used by biblical writ- Shaddai (the usual P designation for God in Genesis). All the sources ers for the pre-Israelite ancestors. Linguistically, it is an ethnic term; except the Yahwist use El as the proper name for God used by the it may be built on the root Eber, who is the eponymous ancestor of ancestors. The god El was well-known across the ancient Near East the Israelites, that is, the one to whom they traced their name (10:21, and in comparable religious literature. The ancestors recognized this 24–25; 11:14–17), or it may reflect the tradition that the ancestors God as their own when they encountered him in their journeys and came from beyond (eber) the Euphrates. It is used only by non- in the shrines they found in Canaan. Israelites, or by Israelites speaking to foreigners. * 14:14 Retainers: the Hebrew word hanik is used only here in the 13:13 Gn 18:20; Ez 16:49; 13:16 Gn 22:17; Nm 23:10. 2 Pt 2:6–8; Jude 7. 13:18 Gn 14:13. Old Testament. Cognate words appear in Egyptian and Akkadian 13:14 Gn 28:14. 14:6 Dt 2:12. texts, signifying armed soldiers belonging to the household of a 13:15 Gn 12:7; Mt 5:5; Lk 14:12 Gn 13:10–12. local leader. 1:55, 73; Acts 7:5; Rom 14:19 Ps 110:4; Heb 5:6, 10; 14:18 Melchizedek, king of Salem (Jerusalem, cf. Ps 76:3), ap- 4:13; Gal 3:16. 7:1. 42

Catholic Connection G N Sacramental Symbols ometimes words alone are not monly do, like rubbing oils or lotion S enough. Consider the inexpress- on our bodies or placing a reassur- ible joy and relief of Abram in Genesis ing hand on a friend. For example, in 14:17–20. Abram’s nephew Lot has the sacrament of the Anointing of the been captured by foreign invaders and Sick, the priest uses oil to bless and Abram takes his men to battle and strengthen the sick and places or lays returns Lot safely. Upon Abram’s re- a hand upon them as a sign of bless- turn, Melchizedek, a king and priest, ing. meets with Abram to rejoice in their The third source of sacramental great victory. As part of their celebra- symbols is from events in the history tion, Melchizedek uses not only words of God’s people, especially the Pass- but the everyday objects of bread and over. We see this most clearly when wine in a ritual to offer a blessing on we celebrate the Eucharist; we use Abram and to give praise to God. the symbols of bread and wine along The use of symbols, like bread and with words and gestures that Jesus wine, even today enable us to express used when he celebrated the Pass- and deepen our relationship with God. over with his disciples on the eve of In the Catholic Church, this is most his Crucifixion. evident when we celebrate the sac- When the Church celebrates the raments. The symbols used in the sacraments, it combines words with sacraments find their roots in three symbols; through faith and the pow- areas. er of the Holy Spirit, the sacraments The first area is from Creation. Be- express and make present to us the cause God created the world, it is graces offered by Christ. natural that we can find and express meaning through symbols like fire and AAGn 14:17–20 water. For example, during the sacra- Catechism, nos. 1145–1152 ment of Baptism, we use water as a sign of purification and new birth and a lit candle as a sign of our desire to walk in the light of Christ. The second area from which sacramental symbols come is everyday human life. These are things we com- 43 Genesis 15:17

Then Abram gave him a tenth of everything. 21 The king of Sodom said to Abram, “Give me the captives; the goods you may keep.” 22 But Did You Know? Abram replied to the king of Sodom: “I have G N sworn to the Lord, God Most High,† the creator Fire in the Bible of heaven and earth, 23 that I would not take so much as a thread or a sandal strap from anything ire appears frequently throughout the Old that is yours, so that you cannot say, ‘I made F Testament, symbolizing two aspects of God: Abram rich.’ 24 Nothing for me except what my presence and holiness. Fire symbolizes a special servants have consumed and the share that is due presence of God in the sealing of the covenant to the men who went with me—Aner, Eshcol and with Abraham (see Gn 15:17), in the burning Mamre; let them take their share.” bush (see Ex 3:2), and in the pillar of fire leading Israel through the desert (see Ex 13:21). The Covenant with Abram † Fire also symbolizes God’s holiness appearing 1 Some time afterward, the word of the to purge and purify those who deviate from 15 Lord came to Abram in a vision: Do not God’s ways, as in Sodom and Gomorrah (see fear, Abram! I am your shield; I will make your Gn 19:24) and the seventh plague against Egypt reward very great. (see Ex 9:23). 2 But Abram said, “Lord God, what can you give me, if I die childless and have only a servant AAGn 15:17 of my household, Eliezer of Damascus?” 3 Abram continued, “Look, you have given me no offspring, so a servant of my household will be my heir.” 4 Then the word of the Lord came to him: No, that one will not be your heir; your own offspring will be your heir.* 5 He took him outside carcasses, but Abram scared them away. 12 As the and said: Look up at the sky and count the stars, if sun was about to set, a deep sleep fell upon Abram, you can. Just so, he added, will your descendants and a great, dark dread descended upon him. be.* 6 * Abram put his faith in the Lord, who at- 13 † Then the Lord said to Abram: Know for tributed it to him as an act of righteousness.† certain that your descendants will reside as aliens 7 He then said to him: I am the Lord who in a land not their own, where they shall be en- brought you from Ur of the Chaldeans to give you slaved and oppressed for four hundred years.* this land as a possession.* 8 “Lord God,” he asked, 14 But I will bring judgment on the nation they “how will I know that I will possess it?” 9 † He must serve, and after this they will go out with answered him: Bring me a three-year-old heifer, a great wealth.* 15 You, however, will go to your three-year-old female goat, a three-year-old ram, ancestors in peace; you will be buried at a ripe a turtledove, and a young pigeon.* 10 He brought old age. 16 In the fourth generation† your descen- him all these, split them in two, and placed each dants will return here, for the wickedness of the half opposite the other; but the birds he did not Amorites is not yet complete.* cut up. 11 Birds of prey swooped down on the 17 When the sun had set and it was dark, there

† 14:22 In vv. 22–24, Abraham refuses to let anyone but God en- this calf is cut up, thus Matti’el shall be cut up.” The smoking fire pot rich him. Portrayed with the traits of a later Israelite judge or tribal and the flaming torch (v. 17), which represent God, pass between the hero, Abraham acknowledges that his victory is from God alone. pieces, making God a signatory to the covenant. 15:1–21 In the first section (vv. 1–6), Abraham is promised a son 15:13–16 The verses clarify the promise of the land by providing and heir, and in the second (vv. 7–21), he is promised a land. The a timetable of its possession: after four hundred years of servitude, structure is similar in both: each of the two promises is not imme- your descendants will actually possess the land in the fourth genera- diately accepted; the first is met with a complaint (vv. 2–3) and the tion (a patriarchal generation seems to be one hundred years). The in- second with a request for a sign (v. 8). God’s answer differs in each iquity of the current inhabitants (called here the Amorites) has not yet section—a sign in v. 5 and an oath in vv. 9–21. Some scholars be- reached the point where God must intervene in punishment. Another lieve that the Genesis promises of progeny and land were originally table is given in Ex 12:40, which is not compatible with this one. separate and only later combined, but progeny and land are persis- 15:16 Generation: the Hebrew term dor is commonly rendered tent concerns especially of ancient peoples and it is hard to imagine as “generation,” but it may signify a period of varying length. A one without the other. “generation” is the period between the birth of children and the 15:6 Abraham’s act of faith in God’s promises was regarded as * an act of righteousness, i.e., as fully expressive of his relationship 15:4 Gn 17:16. 32:13; Neh 9:7–8; with God. St. Paul (Rom 4:1–25; Gal 3:6–9) makes Abraham’s faith 15:5 Gn 22:17; 28:14; Ex Acts 7:2–3. a model for Christians. 32:13; Dt 1:10; Sir 15:9 Lv 1:14. 44:21; Rom 4:18; Heb 15:13 Ex 12:40; Nm 20:15; 15:9–17 Cutting up animals was a well-attested way of making 11:12. Jdt 5:9–10; Is 52:4; Acts a treaty in antiquity. Jer 34:17–20 shows the rite is a form of self- 15:6 1 Mc 2:52; Rom 4:3, 9, 13:20; Gal 3:17. imprecation in which violators invoke the fate of the animals upon 22; Gal 3:6–7; Jas 2:23. 15:14 Ex 3:8, 21–22. themselves. The eighth-century b.c. Sefire treaty from Syria reads, “As 15:7 Gn 11:31; 12:1; Ex 15:16 1 Kgs 21:26. Genesis 15:18 44

appeared a smoking fire pot and a flaming torch, ive It! which passed between those pieces. 18 † On that day the Lord made a covenant with Abram, say- G ing: To your descendants I give this land, from N Love and Jealousy the Wadi of Egypt to the Great River, the Euphra- tes,* 19 * the land of the Kenites, the Kenizzites, love triangle in the Bible! The relation- the Kadmonites, 20 the Hittites, the Perizzites, the A ship between Abram, Sarai, and Hagar is Rephaim, 21 the Amorites, the Canaanites, the shocking by Christian moral standards but would Girgashites, and the Jebu sites. not have been unusual in their time. A patriarch like Abram would often have children by several Birth of Ishmael† wives, slaves, and concubines (something like 1 Abram’s wife Sarai had borne him no mistresses who lived with the household). It’s not 16 children. Now she had an Egyptian maid- 2 surprising that such relationships would have servant named Hagar.* Sarai said to Abram: fostered jealousy and tension. The conflict be- “The Lord has kept me from bearing children. tween Hagar and Sarai must have been fierce, Have intercourse with my maid; perhaps I will have sons through her.” Abram obeyed Sarai.† * to cause Hagar to leave the security of Abram’s 3 Thus, after Abram had lived ten years in the household. land of Canaan, his wife Sarai took her maid, Today, we encourage victims of abuse and ha- Hagar the Egyptian, and gave her to her husband rassment to speak out and take action, so it may Abram to be his wife. 4 He had intercourse with seem strange to us that God’s angel seeks out her, and she became pregnant. As soon as Hagar Hagar and asks her to return to a place where knew she was pregnant, her mistress lost stature she is likely to be mistreated. When we encoun- in her eyes.† * 5 * So Sarai said to Abram: “This ter people who have been abused or harassed, outrage against me is your fault. I myself gave we need to help them seek justice and set things my maid to your embrace; but ever since she right. Remember the larger message in Gene- knew she was pregnant, I have lost stature in sis—that every person is created in God’s im- her eyes. May the Lord decide between you and 6 age and is to be treated with the utmost dignity me!” Abram told Sarai: “Your maid is in your and respect. Carrying out this message is our power. Do to her what you regard as right.” Sa- responsibility as brothers and sisters to one an- rai then mistreated her so much that Hagar ran away from her. other. 7 The Lord’s angel† found her by a spring in the wilderness, the spring on the road to Shur,* AAGn 16:1–16 8 and he asked, “Hagar, maid of Sarai, where have you come from and where are you going?” She answered, “I am running away from my mistress, Sarai.” 9 But the Lord’s angel told her: “Go back to your mistress and submit to her authority. 10 I will make your descendants so numerous,”

† 16:2 The custom of an infertile wife providing her husband with birth of their parents, normally about twenty to twenty-five years. a concubine to produce children is widely attested in ancient Near The actual length of a generation can vary, however; in Jb 42:16 it Eastern law; e.g., an Old Assyrian marriage contract states that the is thirty-five and in Nm 32:13 it is forty. The meaning may be life wife must provide her husband with a concubine if she does not bear spans, which in Gn 6:3 is one hundred twenty years and in Is 65:20 children within two years. is one hundred years. 16:4 Because barrenness was at that time normally blamed on 15:18–21 The Wadi, i.e., a gully or ravine, of Egypt is the Wadi- the woman and regarded as a disgrace, it is not surprising that Hagar el-‘Arish, which is the boundary between the settled land and the looks down on Sarah. Ancient Near Eastern legal practice addresses Sinai desert. Some scholars suggest that the boundaries are those of such cases of insolent slaves and allows disciplining of them. Prv a Davidic empire at its greatest extent; others that they are idealized 30:23 uses as an example of intolerable behavior “a maidservant boundaries. Most lists of the ancient inhabitants of the promised when she ousts her mistress.” land give three, six, or seven peoples, but vv. 19–21 give a grand 16:7 The Lord’s angel: a manifestation of God in human form; in total of ten. v. 13 the messenger is identified with God. See note on Ex 3:2. 16:1–16 In the previous chapter Abraham was given a timetable of possession of the land, but nothing was said about when the child was to be born. In this chapter, Sarah takes matters into her own hands, for she has been childless ten years since the promise (cf. 12:4 * with 16:16). The story is about the two women, Sarah the infertile 15:18 Ex 32:13; Neh 9:8; Ps 16:2 Gn 21:8–9; Gal 4:22. mistress and Hagar the fertile slave; Abraham has only a single sen- 105:11; Sir 44:21. 16:4 1 Sm 1:6; Prv 30:23. tence. In the course of the story, God intervenes directly on the side 15:19–20 Dt 7:1. 16:5–16 Gn 21:10–19. of Hagar, for she is otherwise without resources. 16:1 Gn 11:30. 16:7 Ex 15:22. 45 Genesis 17:7

added the Lord’s angel, “that they will be too many to count.”* 11 Then the Lord’s angel said to her: ive It! G N “You are now pregnant and shall bear a son; Covenant you shall name him Ishmael,† For the Lord has heeded your affliction. ovenant is a powerful word in the Bible, 12 He shall be a wild ass of a man, C with deep religious significance because his hand against everyone, it expresses the intimate relationship between and everyone’s hand against him; God and God’s people. At its most basic level, Alongside† all his kindred a covenant is a promise, made by both parties shall he encamp.”* involved, to do certain things. In the covenant God makes with Noah, God promises never to 13 To the Lord who spoke to her she gave a destroy the earth again, and Noah’s family prom- name, saying, “You are God who sees me”;† she ises to fill the earth and subdue it (see Gn 9:1– meant, “Have I really seen God and remained 17). In the covenant with Abraham, God prom- alive after he saw me?”* 14 That is why the well ises that Abram’s descendants will be numerous is called Beer-lahai-roi.† It is between Kadesh and Bered. and become a great nation. In return, Abram 15 Hagar bore Abram a son, and Abram named and all the male members of his household and the son whom Hagar bore him Ishmael.* their male descendants are circumcised as a 16 Abram was eighty-six years old when Hagar sign that they belong to God (see 17:1–27). In bore him Ishmael. the covenant made at Mount Sinai with Moses (see Ex 19:1–9) and the Hebrew people, God Covenant of Circumcision† promises to give them the Promised Land. In 1 When Abram was ninety-nine years old, return, they promise to follow the laws God gives 17 the Lord appeared to Abram and said: to them. I am God the Almighty. Walk in my presence We are, each of us, part of these ancient 2 and be blameless.* Between you and me I will promises. Like the many faithful people who have establish my covenant, and I will multiply you gone before us, we too are the descendants of exceedingly.* Abraham and Sarah, believers in the one God 3 Abram fell face down and God said to him: and members of God’s family. We too are heirs 4 For my part, here is my covenant with you: you are to become the father of a multitude of to a special, intimate relationship with the Holy nations.* 5 No longer will you be called Abram; One through Jesus. your name will be Abraham,† for I am making you the father of a multitude of nations.* 6 I AAGn 17:1–27 will make you exceedingly fertile; I will make nations of you; kings will stem from you. 7 I will maintain my covenant between me and you and your descendants after you throughout the ages

† 16:11 Ishmael: in Hebrew the name means “God has heard.” ing sight”; or “the one who sees me lives.” See note on v. 13. It is the same Hebrew verb that is translated “heeded” in the next 17:1–27 The Priestly source gathers the major motifs of the story clause. In other ancient Near Eastern texts, the name commemorated so far and sets them firmly within a covenant context; the word the divine answer to the parents’ prayer to have a child, but here it “covenant” occurs thirteen times. There are links to the covenant is broadened to mean that God has “heard” Hagar’s plight. In vv. with Noah (v. 1 = 6:9; v. 7 = 9:9; v. 11 = 9:12–17). In this chapter, 13–14, the verb “to see” is similarly broadened to describe God’s vv. 1–8 promise progeny and land; vv. 9–14 are instructions about special care for those in need. circumcision; vv. 15–21 repeat the promise of a son to Sarah and 16:12 Alongside: lit., “against the face of”; the same phrase is distinguish this promise from that to Hagar; vv. 22–27 describe used of the lands of Ishmael’s descendants in 25:18. It can be trans- Abraham’s carrying out the commands. The Almighty: traditional lated “in opposition to” (Dt 21:16; Jb 1:11; 6:28; 21:31), but here rendering of Hebrew El Shaddai, which is P’s favorite designation of more likely means that Ishmael’s settlement was near but not in the God in the period of the ancestors. Its etymology is uncertain, but its promised land. root meaning is probably “God, the One of the Mountains.” 16:13 God who sees me: Hebrew el-ro’i is multivalent, meaning 17:5 Abram and Abraham are merely two forms of the same either “God of seeing,” i.e., extends his protection to me, or “God name, both meaning, “the father is exalted”; another variant form is sees,” which can imply seeing human suffering (29:32; Ex 2:25; Is 57:18; 58:3). It is probable that Hagar means to express both of these * Remained alive 16:10 Gn 17:20; 21:13, 18; 17:1 Gn 35:11; Ex 6:3. aspects. : for the ancient notion that a person died on 25:12–18. 17:2 Gn 12:2; 13:16; Ex seeing God, see Gn 32:31; Ex 20:19; Dt 4:33; Jgs 13:22. 16:12 Gn 21:20; 25:18. 32:13. 16:14 Beer-lahai-roi: possible translations of the name of the well 16:13 Gn 24:62. 17:4 Sir 44:21; Rom 4:17. include: “spring of the living one who sees me”; “the well of the liv- 16:15 Gn 16:2; Gal 4:22. 17:5 Neh 9:7. Genesis 17:8 46

money must be circumcised. Thus my covenant will be in your flesh as an everlasting covenant. Did You Know? 14 If a male is uncircumcised, that is, if the flesh G of his foreskin has not been cut away, such a one N Circumcision will be cut off from his people; he has broken my covenant. ircumcision, the removal of the foreskin of 15 God further said to Abraham: As for Sarai C the penis, was practiced by many peoples your wife, do not call her Sarai; her name will be in the ancient world. In Israel circumcision was Sarah.† 16 I will bless her, and I will give you a performed shortly after birth. It symbolized that son by her. Her also will I bless; she will give rise this person belonged to the people of God, and to nations, and rulers of peoples will issue from was required by the Covenant that God made her.* 17 Abraham fell face down and laughed† as first with Abraham and then with Moses and all he said to himself, “Can a child be born to a man of Israel. Today most Jews continue circumci- who is a hundred years old? Can Sarah give birth 18 sion as a religious practice, and other people at ninety?”* So Abraham said to God, “If only 19 may be circumcised for personal reasons. Ishmael could live in your favor!” God replied: Even so, your wife Sarah is to bear you a son, and In the early Church, circumcision became the you shall call him Isaac. It is with him that I will center of a controversy about whether Gentiles maintain my covenant as an everlasting covenant who wanted to become Christians had to first and with his descendants after him.* 20 Now become Jews (see Acts of the Apostles, chapter as for Ishmael, I will heed you: I hereby bless 15; Phil 3:2–9). him. I will make him fertile and will multiply him exceedingly. He will become the father of AAGn 17:9–14 twelve chieftains, and I will make of him a great nation.* 21 But my covenant I will maintain with Isaac, whom Sarah shall bear to you by this time next year.* 22 When he had finished speaking as an everlasting covenant, to be your God and with Abraham, God departed from him. the God of your descendants after you.* 8 I will 23 Then Abraham took his son Ishmael and all give to you and to your descendants after you the his slaves, whether born in his house or acquired land in which you are now residing as aliens, the with his money—every male among the members whole land of Canaan, as a permanent posses- of Abraham’s household—and he circumcised sion; and I will be their God.* 9 God said to Abra- the flesh of their foreskins on that same day, as ham: For your part, you and your descendants God had told him to do. 24 Abraham was ninety- after you must keep my covenant throughout the nine years old when the flesh of his foreskin was ages. 10 This is the covenant between me and you circumcised,* 25 and his son Ishmael was thirteen and your descendants after you that you must years old when the flesh of his foreskin was cir- keep: every male among you shall be circum- cumcised. 26 Thus, on that same day Abraham cised.† * 11 Circumcise the flesh of your foreskin. and his son Ishmael were circumcised; 27 and all That will be the sign of the covenant between the males of his household, including the slaves me and you.* 12 Throughout the ages, every male born in his house or acquired with his money among you, when he is eight days old, shall be from foreigners, were circumcised with him. circumcised, including houseborn slaves and those acquired with money from any foreigner Abraham’s Visitors who is not of your descendants.* 13 Yes, both 1 † The Lord appeared to Abraham by the the houseborn slaves and those acquired with 18 oak of Mamre, as he sat in the entrance † Abiram (Nm 16:1; 1 Kgs 16:34). The additional -ha- in the form Abra- 18:1 Chapters 18 and 19 combined form a continuous narrative, ham is explained by popular etymology as coming from ab-hamon concluding the story of Abraham and his nephew Lot that began in goyim, “father of a multitude of nations.” 13:2–18. The mysterious men visit Abraham in Mamre to promise 17:10 Circumcised: circumcision was widely practiced in the an- him and Sarah a child the following year (18:1–15) and then visit Lot cient world, usually as an initiation rite for males at puberty. By shifting * the time of circumcision to the eighth day after birth, biblical religion 17:7 Ps 105:42; Lk 1:72–73; 17:17 Rom 4:19; Heb made it no longer a “rite of passage” but the sign of the eternal cov- Gal 3:16. 11:11–12. enant between God and the community descending from Abraham. 17:8 Ex 32:13; Dt 1:8; 14:2; 17:19 Gn 11:30; 21:2; Ex 17:15 Sarai and Sarah are variant forms of the same name, both Lk 1:55; Acts 7:5. 32:13; Sir 44:22. 17:10 Jn 7:22; Acts 7:8; Rom 17:20 Gn 16:10; 21:13, 18; meaning “princess.” 4:11. 25:12–16. 17:17 Laughed: yishaq, which is also the Hebrew form of the 17:11 Sir 44:20. 17:21 Gn 18:14; 21:2; 26:2–5; name “Isaac”; similar explanations of the name are given in Gn 17:12 Lv 12:3; Lk 1:59; 2:21. Rom 9:7. 18:12 and 21:6. 17:16 Gn 18:10; Gal 4:23. 17:24 Gn 17:10; Rom 4:11. 47 Genesis 18:21 of his tent, while the day was growing hot. 2 Looking up, he saw three men standing near him. When he saw them, he ran from the en- ive It! trance of the tent to greet them; and bowing to G 3 N the ground,* he said: “Sir,† if it please you, do What’s So Funny? not go on past your servant. 4 Let some water be brought, that you may bathe your feet, and then aughter is not a word we usually associate rest under the tree. 5 Now that you have come to L with the Bible, and certainly not with the Old your servant, let me bring you a little food, that Testament. Most of the stories are serious, filled you may refresh yourselves; and afterward you with accounts of sacrifice, battles, and the Cov- may go on your way.” “Very well,” they replied, enant. But here is Sarah, an old woman, long “do as you have said.” past childbearing age. She overhears one of 6 Abraham hurried into the tent to Sarah and Abraham’s mysterious guests tell him that in a said, “Quick, three measures† of bran flour! year he and Sarah will have a son (see Gn 18:10). Knead it and make bread.” 7 He ran to the herd, How can she help but laugh? She and Abraham picked out a tender, choice calf, and gave it to a do produce, of course, a son called Isaac, whose servant, who quickly prepared it. 8 Then he got some curds† and milk, as well as the calf that had Hebrew name, Yishaq, means “laughed.” Sar- been prepared, and set these before them, wait- ah’s cynical chuckles must have turned to joyful ing on them under the tree while they ate. laughs at the birth of her beloved son. Laughter 9 “Where is your wife Sarah?” they asked him. is a wonderful response to the gift of life and is a “There in the tent,” he replied. 10 One of them† natural and often spontaneous response to God’s said, “I will return to you about this time next presence within us and around us. year, and Sarah will then have a son.” Sarah was “Is anything too marvelous for the Lord to do?” listening at the entrance of the tent, just behind (verse 14). We are all tempted to laugh at the him.* 11 Now Abraham and Sarah were old, ad- notion that miracles can happen to us. As we vanced in years, and Sarah had stopped having grow in faith and open ourselves to God’s good- 12 her menstrual periods.* So Sarah laughed† to ness, our laughter will change from skeptical herself and said, “Now that I am worn out and laughter to joyful laughter. my husband is old, am I still to have sexual plea 13 sure?” But the Lord said to Abraham: “Why did AAGn 18:9–15 Sarah laugh and say, ‘Will I really bear a child, old as I am?’ 14 Is anything too marvelous for the Lord to do? At the appointed time, about this time next year, I will return to you, and Sarah will have a son.”* 15 Sarah lied, saying, “I did not laugh,” because she was afraid. But he said, “Yes, you did.” the earth are to find blessing in him?* 19 Indeed, I have singled him out that he may direct his chil- Abraham Intercedes for Sodom dren and his household in the future to keep the 16 With Abraham walking with them to see way of the Lord by doing what is right and just, them on their way, the men set out from there so that the Lord may put into effect for Abra- and looked down toward Sodom. 17 The Lord ham the promises he made about him. 20 * So considered: Shall I hide from Abraham what I the Lord said: The outcry against Sodom and am about to do, 18 now that he is to become a Gomorrah is so great, and their sin so grave,† great and mighty nation, and all the nations of 21 that I must go down to see whether or not their

† in Sodom to investigate and then to punish the corrupt city (19:1–29). 18:12 Sarah laughed: a play on the verb “laugh,” which prefig- Between the two visits, Abraham questions God about the justice of ures the name of Isaac; see note on 17:17. punishing Sodom (18:16–33). At the end of the destruction of Sodom, 18:20 The immorality of the cities was already hinted at in 13:13, there is a short narrative about Lot as the ancestor of Moab and the when Lot made his choice to live there. The “outcry” comes from Ammonites (19:30–38). the victims of the injustice and violence rampant in the city, which 18:3 Abraham addresses the leader of the group, whom he does will shortly be illustrated in the treatment of the visitors. The out- not yet recognize as the Lord; in the next two verses he speaks to all cry of the Hebrews under the harsh treatment of Pharaoh (Ex 3:7) three men. The other two are later (Gn 19:1) identified as angels. The came up to God who reacts in anger at mistreatment of the poor shifting numbers and identification of the visitors are a narrative way of expressing the mysterious presence of God. * Three measures seah 18:2 Heb 13:1–2. 18:14 Mt 19:26; Mk 10:27; Lk 18:6 : Hebrew ; three seahs equal one ephah, 18:10 Gn 17:19; 21:1; 2 Kgs 1:37; 18:27; Rom 4:21. about half a bushel. 4:16; Rom 9:9. 18:18 Lk 1:55. 18:8 Curds: a type of soft cheese or yogurt. 18:11 Gn 17:17; Rom 4:19; 18:20 Gn 19:13; Is 3:9; Lk 18:10 One of them: i.e., the Lord. Heb 11:11–12. 17:28; Jude 7. Genesis 18:22 48

I am presuming to speak to my Lord, though I am only dust and ashes!* 28 What if there are five ray It! less than fifty righteous people? Will you destroy G the whole city because of those five?” I will not N Get Close to God destroy it, he answered, if I find forty-five there. 29 But Abraham persisted, saying, “What if only ur prayers reveal what we believe about forty are found there?” He replied: I will refrain O God and what we value. Abraham’s bar- from doing it for the sake of the forty. 30 Then gaining for the inhabitants of Sodom and Gomor- he said, “Do not let my Lord be angry if I go on. rah shows his faith, his care for others, and his What if only thirty are found there?” He replied: closeness with God. Although he is humble, he I will refrain from doing it if I can find thirty deals with God as a friend whom he is not afraid there. 31 Abraham went on, “Since I have thus to be honest with. presumed to speak to my Lord, what if there are We too must be honest with God in our prayer. no more than twenty?” I will not destroy it, he 32 Many Christians simply do not trust God enough answered, for the sake of the twenty. But he to be completely themselves with God. They are persisted: “Please, do not let my Lord be angry if I speak up this last time. What if ten are found afraid to share their doubts, anger, grief, and there?” For the sake of the ten, he replied, I will frustrations. But God is big enough to handle it not destroy it.* all. Find a way in your prayer time to share your 33 The Lord departed as soon as he had fin- innermost thoughts and feelings with God. For ished speaking with Abraham, and Abraham re- some people, journaling helps; others yell and turned home. shout aloud at the Lord. Remember that love requires freedom and God wants to Destruction of Sodom and Gomorrah† be invited in. Tell God what is 1 The two angels reached Sodom in the on your mind right now. Don’t 19 evening, as Lot was sitting at the gate of hold back. Sodom. When Lot saw them, he got up to greet them; and bowing down with his face to the AAGn 18:22–33 ground, 2 he said, “Please, my lords,† come aside into your servant’s house for the night, and bathe your feet; you can get up early to continue your journey.” But they replied, “No, we will pass the actions are as bad as the cry against them that night in the town square.”* 3 He urged them so comes to me. I mean to find out. strongly, however, that they turned aside to his 22 As the men turned and walked on toward place and entered his house. He prepared a ban- Sodom, Abraham remained standing before the quet for them, baking unleavened bread, and Lord. 23 Then Abraham drew near and said: “Will they dined. you really sweep away the righteous with the 4 * Before they went to bed, the townsmen wicked? 24 Suppose there were fifty righteous of Sodom, both young and old—all the people people in the city; would you really sweep away to the last man—surrounded the house. 5 They and not spare the place for the sake of the fifty called to Lot and said to him, “Where are the righteous people within it? 25 Far be it from you men who came to your house tonight? Bring to do such a thing, to kill the righteous with the them out to us that we may have sexual relations wicked, so that the righteous and the wicked are with them.” 6 Lot went out to meet them at the treated alike! Far be it from you! Should not the entrance. When he had shut the door behind judge of all the world do what is just?”* 26 The him, 7 he said, “I beg you, my brothers, do not Lord replied: If I find fifty righteous people in do this wicked thing! 8 I have two daughters who the city of Sodom, I will spare the whole place for have never had sexual relations with men. Let their sake. 27 Abraham spoke up again: “See how me bring them out to you,† and you may do to

† dence of one story on the other. (cf. Ex 22:21–23; Is 5:7). Sodom and Gomorrah became types of sin- 19:2 My lords: Lot does not yet know that the men are God’s ful cities in biblical literature. Is 1:9–10; 3:9 sees their sin as lack of messengers; cf. 18:3. social justice, Ez 16:46–51, as disregard for the poor, and Jer 23:14, 19:8 Let me bring them out to you: the authority of a patriarch as general immorality. In the Genesis story, the sin is violation of the sacred duty of hospitality by the threatened rape of Lot’s guests. * 19:1–29 The story takes place in one day (counting a day from 18:25 Dt 32:4; Jb 8:3, 20; Wis 18:32 Jer 5:1; Ez 22:30. the previous evening): evening (v. 1), dawn (v. 15), and sunrise (v. 12:15. 19:2 Heb 13:1–2. 23). The passage resembles Jgs 19:15–25, which suggests depen- 18:27 Sir 10:9; 17:27. 19:4–9 Jgs 19:22–25; Jude 7. 49 Genesis 19:28 them as you please. But do not do anything to these men, for they have come under the shelter ive It! of my roof.” 9 They replied, “Stand back! This man,” they said, “came here as a resident alien, G N and now he dares to give orders! We will treat Be Kind to Strangers you worse than them!” With that, they pressed hard against Lot, moving in closer to break down f our first gesture to outsiders were one of the door.* 10 But his guests put out their hands, I respect, kindness, and gracious hospital- pulled Lot inside with them, and closed the ity, what might our world be like? The story of door; 11 they struck the men at the entrance of Sodom and Gomorrah shows us the results of the house, small and great, with such a blinding disrespect, inhospitality, and the attempted sex- light† that they were utterly unable to find the ual abuse of strangers. Like Abraham, Lot is a doorway. wonderful host. But the people of Sodom want 12 Then the guests said to Lot: “Who else be- Lot’s visitors for their own sexual pleasure; being longs to you here? Sons-in-law, your sons, your welcoming and hospitable is clearly the last thing daughters, all who belong to you in the city— on their minds. take them away from this place!* 13 We are about As children of God, we have a responsibility to to destroy this place, for the outcry reaching the extend our kindness to stranger and friend alike. Lord against those here is so great that the Lord has sent us to destroy it.”* 14 So Lot went out and So how are visitors or new students treated in spoke to his sons-in-law, who had contracted your school? How are guests treated in your marriage with his daughters.† “Come on, leave home? this place,” he told them; “the Lord is about to destroy the city.” But his sons-in-law thought he AAGn 19:1–11 was joking. 15 As dawn was breaking, the angels urged Lot on, saying, “Come on! Take your wife with you and your two daughters who are here, or you will be swept away in the punishment of the city.” 16 When he hesitated, the men, because of the 22 Hurry, escape there! I cannot do anything until Lord’s compassion for him, seized his hand and you arrive there.” That is why the town is called the hands of his wife and his two daughters and Zoar.* led them to safety outside the city. 17 As soon as 23 The sun had risen over the earth when Lot they had brought them outside, they said: “Flee arrived in Zoar, 24 and the Lord rained down sul- for your life! Do not look back or stop anywhere fur upon Sodom and Gomorrah, fire from the on the Plain. Flee to the hills at once, or you will Lord out of heaven.* 25 He overthrew† those cit- be swept away.”* 18 “Oh, no, my lords!” Lot re- ies and the whole Plain, together with the inhab plied to them. 19 “You have already shown favor itants of the cities and the produce of the soil.* to your servant, doing me the great kindness of 26 But Lot’s wife looked back, and she was turned saving my life. But I cannot flee to the hills, or into a pillar of salt.* the disaster will overtake and kill me. 20 Look, 27 The next morning Abraham hurried to the this town ahead is near enough to escape to. It is place where he had stood before the Lord. 28 As only a small place.† Let me flee there—is it not he looked down toward Sodom and Gomor- a small place?—to save my life.” 21 “Well, then,” rah and the whole region of the Plain,† he saw he replied, “I grant you this favor too. I will smoke over the land rising like the smoke from not overthrow the town you have mentioned. a kiln.*

† within his house was virtually absolute. Lot’s extreme response of consistently to describe the destruction of the cities of the Plain. offering his daughters to a violent mob seems to be motivated by the The imagery of earthquake and subsequent fire fits the geology of obligation of hospitality. this region. 19:11 Blinding light: an extraordinary flash that temporarily dazed 19:28–29 In a deft narrative detail, Abraham looks down from the the wicked men and revealed to Lot the true nature of his guests. height east of Hebron, from which he could easily see the region at 19:14 It is uncertain whether Lot’s sons-in-law were fully married to his daughters or only “engaged” to them (Israelite “engagement” * was the first part of the marriage ceremony), or even whether the 19:9 Gn 13:12; 2 Pt 2:7–8. Wis 10:7; Sir 16:8; Is daughters involved were the same as, or different from, the two 19:12 2 Pt 2:7–9. 1:9; Lk 17:29; 2 Pt 2:6. 19:13 Is 1:7, 9; Ez 16:49–50; 19:25 Dt 29:22; Is 13:19; Jer daughters who were still in their father’s house. Zep 2:9. 50:40; Lam 4:6; Am 19:20 A small place: the Hebrew word misar, lit., “a little thing,” 19:17 Wis 10:6. 4:11. has the same root consonants as the name of the town Zoar in v. 22. 19:22 Wis 10:6. 19:26 Wis 10:7; Lk 17:32. 19:25 Overthrew: this term, lit., “turned upside down,” is used 19:24 Ps 9:6; 11:6; 107:34; 19:28 Rev 9:2; 14:10–11. Genesis 19:29 50

29 When God destroyed the cities of the Plain, of Gerar, sent and took Sarah. 3 But God came he remembered Abraham and sent Lot away to Abimelech in a dream one night and said to from the upheaval that occurred when God over- him: You are about to die because of the woman G threw the cities where Lot had been living. you have taken, for she has a husband. 4 Abim- N elech, who had not approached her, said: “O Moabites and Ammonites† Lord, would you kill an innocent man? 5 Was 30 Since Lot was afraid to stay in Zoar, he and he not the one who told me, ‘She is my sister’? his two daughters went up from Zoar and settled She herself also stated, ‘He is my brother.’ I acted in the hill country, where he lived with his two with pure heart and with clean hands.” 6 † God daughters in a cave. 31 The firstborn said to the answered him in the dream: Yes, I know you did younger: “Our father is getting old, and there is it with a pure heart. In fact, it was I who kept not a man in the land to have intercourse with us you from sinning against me; that is why I did as is the custom everywhere. 32 Come, let us ply not let you touch her. 7 So now, return the man’s our father with wine and then lie with him, that wife so that he may intercede for you, since he we may ensure posterity by our father.” 33 So that is a prophet,† that you may live. If you do not night they plied their father with wine, and the return her, you can be sure that you and all who firstborn went in and lay with her father; but he are yours will die. was not aware of her lying down or getting up. 8 Early the next morning Abimelech called all 34 The next day the firstborn said to the younger: his servants and informed them of everything “Last night I lay with my father. Let us ply him that had happened, and the men were filled with wine again tonight, and then you go in and with fear. 9 Then Abimelech summoned Abra- lie with him, that we may ensure posterity by ham and said to him: “What have you done to our father.” 35 So that night, too, they plied their us! What wrong did I do to you that you would father with wine, and then the younger one went have brought such great guilt on me and my in and lay with him; but he was not aware of her kingdom? You have treated me in an intolerable lying down or getting up. way. 10 What did you have in mind,” Abimelech 36 Thus the two daughters of Lot became preg- asked him, “that you would do such a thing?” nant by their father. 37 The firstborn gave birth 11 Abraham answered, “I thought there would be to a son whom she named Moab, saying, “From no fear of God† in this place, and so they would my father.”† He is the ancestor of the Moabites kill me on account of my wife. 12 Besides, she of today.* 38 The younger one, too, gave birth to really is my sister,† but only my father’s daugh- a son, and she named him Ammon, saying, “The ter, not my mother’s; and so she became my son of my kin.”† He is the ancestor of the Am- wife. 13 When God sent me wandering from my monites of today.* father’s house, I asked her: ‘Would you do me this favor? In whatever place we come to, say: He Abraham at Gerar† is my brother.’ ”* 1 From there Abraham journeyed on to 14 Then Abimelech took flocks and herds and 20 the region of the Negeb, where he settled male and female slaves and gave them to Abra- between Kadesh and Shur.† While he resided ham; and he restored his wife Sarah to him. in Gerar as an alien, 2 Abraham said of his wife 15 Then Abimelech said, “Here, my land is at your Sarah, “She is my sister.” So Abimelech, king disposal; settle wherever you please.” 16 To Sarah

† the southern end of the Dead Sea, where the cities of the Plain were Shur,” the road to Egypt. Gerar was a royal city in the area, but has probably located. not been identified with certainty. 19:30–38 This Israelite tale about the origin of Israel’s neighbors 20:6 Abimelech is exonerated of blame, but by that fact not east of the Jordan and the Dead Sea was told partly to ridicule these eth- cleared of the consequences of his act. He is still under the sentence nically related but rival nations and partly to give popular etymologies of death for abducting another man’s wife; the consequences result for their names. The stylized nature of the story is seen in the names of from the deed not the intention. the daughters (“the firstborn” and “the younger”), the ease with which 20:7 Prophet: only here is Abraham explicitly called “prophet,” they fool their father, and the identical descriptions of the encounters. Hebrew nabi (cf. Ps 105:15). 19:37 From my father: in Hebrew, me’abi, similar in sound to 20:11 Fear of God is the traditional though unsatisfactory ren- the name “Moab.” dering of Hebrew yir’at YHWH, literally, “revering Yahweh.” The 19:38 The son of my kin: in Hebrew, ben-ammi, similar in sound phrase refers neither to the emotion of fear nor to religious reverence to the name “Ammonites.” of a general kind. Rather it refers to adherence to a single deity (in 20:1–18 Abraham again passes off his wife Sarah as his sister to a polytheistic culture), honoring that deity with prayers, rituals, and escape trouble in a foreign land (cf. 12:10–13:1, the J source). The obedience. The phrase occurs again in 26:24; 43:23; and 50:19. It is story appears to be from a different source (according to some, E) and very common in the wisdom literature of the Bible. deals with the ethical questions of the incident. Gn 26:6–11 is yet an- 20:12 My sister: marrying one’s half sister was prohibited later other retelling of the story, but with Isaac and Rebekah as characters in Israel’s history. instead of Abraham and Sarah. * 20:1 Kadesh and Shur: Kadesh-barnea was a major oasis on the 19:37 Dt 2:9. 20:13 Gn 12:13. southernmost border of Canaan, and Shur was probably the “way to 19:38 Dt 2:19. 51 Genesis 21:17 he said: “I hereby give your brother a thousand shekels of silver. This will preserve your honor before all who are with you and will exonerate ray It! you before everyone.” 17 Abraham then inter- G N ceded with God, and God restored health to Hagar’s Rescue Abimelech, to his wife, and his maidservants, so that they bore children; 18 for the Lord had enesis 21:9–21 is part two of the Hagar closed every womb in Abimelech’s household on G and Ishmael story begun in 16:1–16. Once account of Abraham’s wife Sarah. again, Hagar is the victim of Sarah’s jealousy. But this time God does not send her back. Seemingly Birth of Isaac† facing certain death, Hagar receives from God 1 The Lord took note of Sarah as he had the ability to see the opportunity for life in front 21 said he would; the Lord did for her as he of her. This time the writer of Genesis makes the had promised.* 2 Sarah became pregnant and point that God rescues the oppressed and aban- bore Abraham a son in his old age, at the set doned. Hagar and Ishmael survive, and from 3 time that God had stated.* Abraham gave the their descendants, a great people emerges. name Isaac to this son of his whom Sarah bore Hagar’s story reminds us that God wants to him.* 4 When his son Isaac was eight days old, rescue us from oppression and injustice. Often Abraham circumcised him, as God had commanded.* 5 Abraham was a hundred years old we want to ask God to magically take these things when his son Isaac was born to him. 6 Sarah then away. But because God has given human beings said, “God has given me cause to laugh,† and all free will, we cannot always be spared from the who hear of it will laugh with me.* 7 Who would injustice of others. In your prayer, you can always ever have told Abraham,” she added, “that Sarah ask God to rescue you, to give you the vision to would nurse children! Yet I have borne him a see the healthy choices you can make to improve son in his old age.” 8 The child grew and was your situation. Do that right now if you are weaned, and Abraham held a great banquet on in an unjust situation. God’s grace can be the day of the child’s weaning. found in all things, even dur- 9 Sarah noticed the son whom Hagar the Egyp- ing our darkest times. tian had borne to Abraham playing with her son Isaac; 10 so she demanded of Abraham: “Drive AAGn 21:9–21 out that slave and her son! No son of that slave is going to share the inheritance with my son Isaac!”* 11 Abraham was greatly distressed because it concerned a son of his.† 12 But God said to Abraham: Do not be distressed about the boy Hagar. Then, placing the child on her back,† he or about your slave woman. Obey Sarah, no mat- sent her away. As she roamed aimlessly in the ter what she asks of you; for it is through Isaac wilderness of Beer-sheba, 15 the water in the skin that descendants will bear your name.* 13 As for was used up. So she put the child down under the son of the slave woman, I will make a nation one of the bushes, 16 and then went and sat down of him also,† since he too is your offspring. opposite him, about a bowshot away; for she 14 Early the next morning Abraham got some said to herself, “I cannot watch the child die.” bread and a skin of water and gave them to As she sat opposite him, she wept aloud. 17 God

† 21:1–21 The long-awaited birth of Isaac parallels the birth of Ishmael have a sufficient inheritance. Ishmael in chap. 16, precipitating a rivalry and expulsion as in that 21:13 I will make a nation of him also: Ishmael’s descendants are chapter. Though this chapter is unified, the focus of vv. 1–7 is exclu- named in 25:12–18. sively on Sarah and Isaac, and the focus of vv. 8–21 is exclusively 21:14 Placing the child on her back: a reading based on an emen- on Hagar and Ishmael. The promise of a son to the barren Sarah and dation of the traditional Hebrew text. In the traditional Hebrew text, elderly Abraham has been central to the previous chapters and now Abraham put the bread and the waterskin on Hagar’s back, while her that promise comes true with the birth of Isaac. The other great prom- son apparently walked beside her. In this way the traditional Hebrew ise, that of land, will be resolved, at least in an anticipatory way, in text harmonizes the data of the Priestly source, in which Ishmael would Abraham’s purchase of the cave at Machpelah in chap. 23. The par- have been at least fourteen years old when Isaac was born; compare allel births of the two boys has influenced the Lucan birth narratives 16:16 with 21:5; cf. 17:25. But in the present Elohist (?) story, Ishmael of John the Baptist and Jesus (Lk 1–2). is obviously a little boy, not much older than Isaac; cf. vv. 15, 18. 21:6 Laugh: for the third time (cf. 17:17 and 18:12) there is laugh- * ter, playing on the similarity in Hebrew between the pronunciation of 21:1 Gn 17:19; 18:10. 21:6 Gn 17:17. the name Isaac and words associated with laughter. 21:2 Gal 4:23; Heb 11:11. 21:10 Jgs 11:2; Gal 4:30. 21:11 A son of his: Abraham is the father of both boys, but 21:3 Mt 1:2; Lk 3:34. 21:12 Rom 9:7; Heb 11:18. Sarah is the mother only of Isaac. Abraham is very concerned that 21:4 Gn 17:10–14; Acts 7:8. Genesis 21:18 52

21 He lived in the wilderness of Paran. His mother ray It! got a wife for him from the land of Egypt. G The Covenant at Beer-sheba N 22 Ultimate Trust in God! † At that time Abimelech, accompanied by Phicol, the commander of his army, said to Abra- o us it seems horrible that God would ask ham: “God is with you in everything you do. 23 So T Abraham to sacrifice his son Isaac. But this now, swear to me by God at this place† that you story is meant to be a sign of Abraham’s com- will not deal falsely with me or with my progeny plete trust in God. Ultimately, God prevented the and posterity, but will act as loyally toward me sacrifice because God wanted not Isaac’s death and the land in which you reside as I have acted but Abraham’s faith. Because of his willingness toward you.” 24 Abraham replied, “I so swear.” 25 to respond to God’s demand, Abraham is recog- Abraham, however, reproached Abimelech nized as the father of our faith. Our trust in God about a well that Abimelech’s servants had seized 26 should be as total as Abraham’s trust was. by force. “I have no idea who did that,” Abime- lech replied. “In fact, you never told me about it, We probably won’t ever be faced with the test nor did I ever hear of it until now.” of Abraham, but perhaps we will be faced with 27 Then Abraham took sheep and cattle and different, though equally difficult, tests of faith in gave them to Abimelech and the two made a our own lives. The story of Abraham shows us covenant. 28 Abraham also set apart seven ewe the power of faith. Because of Abraham’s faith lambs of the flock, 29 and Abimelech asked him, in God’s promise, Isaac lived and became the “What is the purpose of these seven ewe lambs father of Jacob, whose twelve sons became the that you have set apart?” 30 Abraham answered, twelve Tribes of Israel. In your prayer time, re- “The seven ewe lambs you shall accept from me flect or journal on the following questions: that you may be my witness that I dug this well.” • Because of your beliefs, have you ever had 31 This is why the place is called Beer-sheba; the to give up someone or something that two of them took an oath there. 32 When they was precious to you? had thus made the covenant in Beer-sheba, • How has your life been enriched as a Abimelech, along with Phicol, the commander result of your trust in God of his army, left to return to the land of the Phi in a difficult situation? listines.† 33 Abraham planted a tamarisk at Beer-sheba, AAGn 22:1–19 and there he invoked by name the Lord, God the Eternal.† 34 Abraham resided in the land of the Philistines for a long time.

heard the boy’s voice, and God’s angel called to The Testing of Abraham† Hagar from heaven: “What is the matter, Hagar? 1 Some time afterward, God put Abraham Do not fear; God has heard the boy’s voice in this 22 to the test and said to him: Abraham! plight of his.* 18 Get up, lift up the boy and hold “Here I am!” he replied.* 2 Then God said: Take him by the hand; for I will make of him a great your son Isaac, your only one, whom you love, nation.” 19 Then God opened her eyes, and she and go to the land of Moriah. There offer him up saw a well of water. She went and filled the skin as a burnt offering on one of the heights that I with water, and then let the boy drink. will point out to you.* 3 Early the next morning 20 God was with the boy as he grew up. He lived Abraham saddled his donkey, took with him two in the wilderness and became an expert bowman. of his servants and his son Isaac, and after cutting

† Canaan, becoming a principal rival of Israel. Non-biblical texts do 21:22 Of the two related promises of progeny and land, that of not use the term “Philistine” before ca. 1200 b.c.; it is probable that progeny has been fulfilled in the previous chapter. Now the claim on this usage and those in chap. 26 are anachronistic, perhaps applying the land begins to be solidified by Abimelech’s recognition of Abra- a later ethnic term for an earlier, less-known one. ham’s claim on the well at Beer-sheba; it will be furthered by Abra- 21:33 God the Eternal: in Hebrew, ’el ‘olam, perhaps the name ham’s purchase of the cave at Machpelah in chap. 23. Two levels of of the deity of the pre-Israelite sanctuary at Beer-sheba, but used by editing are visible in the story: (1) vv. 22–24, 27, 32, the general cov- Abraham as a title of God; cf. Is 40:28. enant with Abimelech; (2) vv. 25–26, 28–30, 31, Abraham’s claim on 22:1–19 The divine demand that Abraham sacrifice to God the son the well. Both versions play on the root of the Hebrew word sheba‘, of promise is the greatest of his trials; after the successful completion which means “seven” and “swear,” and the place name Beer-sheba. of the test, he has only to buy a burial site for Sarah and find a wife for 21:23 This place: Beer-sheba (v. 31). Abimelech had come from Gerar (20:2), about thirty miles west of Beer-sheba. * 21:32 Philistines: one of the Sea Peoples, who migrated from 21:17 Gn 16:7. 22:2 2 Chr 3:1; 1 Mc 2:52; Mycenaean Greece around 1200 b.c. and settled on the coastland of 22:1 Sir 44:20. Heb 11:17. 53 Genesis 23:4 the wood for the burnt offering, set out for the 15 † A second time the angel of the Lord called place of which God had told him. to Abraham from heaven 16 * and said: “I swear 4 On the third day Abraham caught sight of the by my very self—oracle of the Lord—that because place from a distance. 5 Abraham said to his ser- you acted as you did in not withholding from me G vants: “Stay here with the donkey, while the boy your son, your only one, 17 I will bless you and N and I go on over there. We will worship and then make your descendants as countless as the stars come back to you.” 6 So Abraham took the wood of the sky and the sands of the seashore; your for the burnt offering and laid it on his son Isaac, descendants will take possession of the gates of while he himself carried the fire and the knife. their enemies,* 18 and in your descendants all the As the two walked on together, 7 Isaac spoke to nations of the earth will find blessing, because his father Abraham. “Father!” he said. “Here I you obeyed my command.”* am,” he replied. Isaac continued, “Here are the 19 Abraham then returned to his servants, and fire and the wood, but where is the sheep for the they set out together for Beer-sheba, where Abra- burnt offering?” 8 “My son,” Abraham answered, ham lived. “God will provide the sheep for the burnt offering.” Then the two walked on together. Nahor’s Descendants† 9 When they came to the place of which God 20 Some time afterward, the news came to had told him, Abraham built an altar there and Abraham: “Milcah too has borne sons to your arranged the wood on it. Next he bound† his son brother Nahor: 21 Uz, his firstborn, his brother Isaac, and put him on top of the wood on the al- Buz, Kemuel the father of Aram, 22 Chesed, Hazo, tar.* 10 Then Abraham reached out and took the Pildash, Jidlaph, and Bethuel.” 23 Bethuel became knife to slaughter his son.* 11 But the angel of the father of Rebekah. These eight Milcah bore the Lord called to him from heaven, “Abraham, to Nahor, Abraham’s brother. 24 His concubine, Abraham!” “Here I am,” he answered. 12 “Do not whose name was Reumah, also bore children: lay your hand on the boy,” said the angel. “Do Tebah, Gaham, Tahash, and Maacah. not do the least thing to him. For now I know that you fear God, since you did not withhold Purchase of a Burial Plot† from me your son, your only one.”* 13 Abraham 1 The span of Sarah’s life was one hun- looked up and saw a single ram caught by its 23 dred and twenty-seven years. 2 She died horns in the thicket. So Abraham went and took in Kiriath-arba—now Hebron—in the land of the ram and offered it up as a burnt offering in Canaan, and Abraham proceeded to mourn place of his son.† 14 Abraham named that place and weep for her. 3 Then he left the side of his Yahweh-yireh;† hence people today say, “On the deceased wife and addressed the Hittites:† 4 “Al- mountain the Lord will provide.” though I am a resident alien† among you, sell

† Isaac. The story is widely recognized as a literary masterpiece, depict- Nahor had eight children by Milcah and four by his concubine Reu- ing in a few lines God as the absolute Lord, inscrutable yet ultimately mah. Apart from the notice about the children born to Abraham by gracious, and Abraham, acting in moral grandeur as the great ancestor his second wife, Keturah (25:1–6), all the information about Terah’s of Israel. Abraham speaks simply, with none of the wordy evasions of family to the second generation is now complete. It is noteworthy chaps. 13 and 21. The style is laconic; motivations and thoughts are that Jacob will, like Nahor, have eight children by his wives and four not explained, and the reader cannot but wonder at the scene. In vv. by his concubines. 15–18, the angel repeats the seventh and climactic promise. Moriah: 23:1–20 The occasion for purchasing the land is the need for a the mountain is not given a precise geographical location here, though burial site for Sarah, for it would be unthinkable to bury Sarah outside 2 Chr 3:1 identifies Moriah as the mountain of Jerusalem where Sol of the promised land. One of the two great promises to Abraham, omon built the Temple; Abraham is thus the first to worship there. that of progeny, has been fulfilled (21:1–7). And now the promise of The word “Moriah” is a play on the verb “to see” (Heb. ra’ah); the land is to be fulfilled, through a kind of down payment on the full wordplay is continued in v. 8, “God will provide (lit., “see”)” and in possession that will take place only with the conquest under Joshua v. 14, Yahweh-yireh, meaning “the Lord will see/provide.” and during the reign of David. This purchase has been prepared for 22:9 Bound: the Hebrew verb is ‘aqad, from which is derived the by Abimelech’s recognition of Abraham’s claim to the well at Beer- noun Akedah, “the binding (of Isaac),” the traditional Jewish name sheba (21:22–34). Among the ancestral stories this narrative is one of for this incident. two that are entirely from the P source (chap. 17 being the other). The 22:13 While the Bible recognizes that firstborn males belong to Priestly writers may have intended to encourage the generation of the God (Ex 13:11–16; 34:19–20), and provides an alternate sacrifice to exile to a renewed hope of repossessing their land. redeem firstborn sons, the focus here is on Abraham’s being tested by 23:3 The Hittites: in the Bible the term is applied to several differ- God (v. 1). But the widely attested practice of child sacrifice under- ent groups—inhab itants of the second-millennium Hittite empire in scores, for all its horror today, the realism of the test. Asia Minor and northern Syria, residents of the Neo-Hittite kingdoms 22:14 Yahweh-yireh: a Hebrew expression meaning “the Lord in northern Syria in the first part of the first millennium, and (follow- will see/provide.” See note on vv. 1–19. ing Assyrian terminology) the inhabitants of Syria and Palestine. The 22:15–19 The seventh and climactic statement of the blessings to third group is meant here. Abraham. Unlike the other statements, which were purely promissory, 23:4 A resident alien: such a one would normally not have the this one is presented as a reward for Abraham’s extraordinary trust. * 22:9 Jas 2:21. 6:13–14; 11:12. 22:20–24 The descendants to the second generation of Nahor, 22:10 Wis 10:5. 22:17 Gn 24:60. Abraham’s brother, who married Milcah. Of Terah’s three sons 22:12 Rom 8:32; 1 Jn 4:9. 22:18 Gn 12:3; 18:18; 26:4; (11:27), the oldest, Abraham, fathered Isaac (21:1–7), and the youn- 22:16–17 Gn 15:5; Ex 32:13; Lk Sir 44:21; Acts 3:25; gest, Haran (who died in Ur), fathered Lot. Abraham is now told that 1:73; Rom 4:13; Heb Gal 3:16. Genesis 23:5 54

me from your holdings a burial place, that I Hittites, all who entered the gate of Ephron’s city. may bury my deceased wife.”* 5 The Hittites an- 19 After this, Abraham buried his wife Sarah in swered Abraham: “Please, 6 sir, listen to us! You the cave of the field of Machpelah, facing Mam- G are a mighty leader among us. Bury your dead re—now Hebron—in the land of Canaan. 20 Thus N in the choicest of our burial sites. None of us the field with its cave was transferred from the would deny you his burial ground for the burial Hittites to Abraham as a burial place. of your dead.” 7 Abraham, however, proceeded to bow low before the people of the land, the Isaac and Rebekah† Hittites, 8 and said to them: “If you will allow 1 Abraham was old, having seen many me room for burial of my dead, listen to me! 24 days, and the Lord had blessed him in Intercede for me with Ephron, son of Zohar, 9 so every way. 2 * Abraham said to the senior servant that he will sell me the cave of Machpelah that of his household, who had charge of all his pos- he owns; it is at the edge of his field. Let him sessions: “Put your hand under my thigh,† 3 and sell it to me in your presence at its full price for I will make you swear by the Lord, the God of a burial place.” heaven and the God of earth, that you will not 10 Now Ephron was sitting with the Hittites. take a wife for my son from the daughters of the So Ephron the Hittite replied to Abraham in the Canaanites among whom I live,* 4 but that you hearing of the Hittites, all who entered the gate will go to my own land and to my relatives to get of his city: 11 “Please, sir, listen to me! I give you a wife for my son Isaac.” 5 The servant asked him: both the field and the cave in it; in the presence “What if the woman is unwilling to follow me of my people I give it to you. Bury your dead!” to this land? Should I then take your son back 12 But Abraham, after bowing low before the to the land from which you came?” 6 Abraham people of the land, 13 addressed Ephron in the told him, “Never take my son back there for any hearing of these men: “If only you would please reason! 7 The Lord, the God of heaven, who took listen to me! I will pay you the price of the field. me from my father’s house and the land of my Accept it from me, that I may bury my dead relatives, and who confirmed by oath the prom- there.” 14 Ephron replied to Abraham, “Please, ise he made to me, ‘I will give this land to your 15 sir, listen to me! A piece of land worth four descendants’—he will send his angel before you, hundred shekels† of silver—what is that between and you will get a wife for my son there.* 8 If the you and me? Bury your dead!” 16 * Abraham ac- woman is unwilling to follow you, you will be cepted Ephron’s terms; he weighed out to him released from this oath to me. But never take my the silver that Ephron had stipulated in the hear- son back there!” 9 So the servant put his hand un- ing of the Hittites, four hundred shekels of silver der the thigh of his master Abraham and swore at the current market value.† to him concerning this matter. 17 * Thus Ephron’s field in Machpelah, facing 10 The servant then took ten of his master’s Mamre, together with its cave and all the trees camels, and bearing all kinds of gifts from his anywhere within its limits, was conveyed 18 to master, he made his way to the city of Nahor† Abraham by purchase in the presence of the in Aram Naharaim. 11 Near evening, at the time

† right to own property. The importance of Abraham’s purchase of the 24:2 Put your hand under my thigh: the symbolism of this act was field in Machpelah, which is worded in technical legal terms, lies apparently connected with the Hebrew concept of children issuing in the fact that it gave his descendants their first, though small, land from their father’s “thigh” (the literal meaning of “direct descendants” rights in the country that God had promised the patriarch they would in 46:26; Ex 1:5). Perhaps the man who took such an oath was one day inherit as their own. Abraham therefore insists on purchasing thought to bring the curse of sterility on himself if he did not fulfill the field and not receiving it as a gift. his sworn promise. Jacob made Joseph swear in the same way (Gn 23:15 Four hundred shekels: probably an exorbitant sum; Jere- 47:29). In both these instances, the oath was taken to carry out the miah (32:9) paid only seventeen shekels for his field in Anathoth, last request of a man upon his death. though the Babylonian invasion no doubt helped to reduce the 24:10 Nahor: it is uncertain whether this is the place where Abra- price. ham’s brother Nahor (11:27) had lived or whether it is the city Nahur, 23:16 The current market value: the standard weight called a named in the Mari documents (nineteenth and eighteenth centuries shekel varied according to time and place. b.c.), near the confluence of the Balikh and Middle Euphrates rivers. 24:1–67 The story of Abraham and Sarah is drawing to a close. Aram Naharaim: lit., “Aram between the two rivers,” is the Yahwist The promises of progeny (21:1–7) and land (chap. 23) have been ful- designation for Terah’s homeland. The two rivers are the Habur and filled and Sarah has died (23:1–2). Abraham’s last duty is to ensure the Euphrates. The Priestly designation for the area is Paddan-aram, that his son Isaac shares in the promises. Isaac must take a wife from which is from the Assyrian padana, “road or garden,” and Aram, his own people (vv. 3–7), so the promises may be fulfilled. The ex- which refers to the people or land of the Arameans. traordinary length of this story and its development of a single theme contrast strikingly with the spare style of the preceding Abraham and Sarah stories. It points ahead to the Jacob and Joseph stories. * 23:4 Gn 33:19; Acts 7:16; 24:3 Gn 24:37; 28:1–2; Jgs The length of the story is partly caused by its meticulous attention Heb 11:9. 14:3; Tb 4:12. to the sign (vv. 12–14), its fulfillment (vv. 15–20), and the servant’s 23:16 Acts 7:16. 24:7 Gn 12:7; Ex 6:8; Tb retelling of sign and fulfillment to Rebekah’s family to win their con- 23:17–18 Gn 49:29–30. 5:17; Gal 3:16. sent (vv. 34–49). 24:2–3 Gn 47:29. 55 Genesis 24:46 when women go out to draw water, he made the Laban rushed outside to the man at the spring. camels kneel by the well outside the city. 12 Then 30 † When he saw the nose-ring and the bracelets he said: “Lord, God of my master Abraham, let it on his sister’s arms and when he heard Rebekah turn out favorably for me† today and thus deal repeating what the man had said to her, he went G graciously with my master Abraham. 13 While I to him while he was standing by the camels at N stand here at the spring and the daughters of the the spring. 31 He said: “Come, blessed of the townspeople are coming out to draw water, 14 if Lord! Why are you standing outside when I have I say to a young woman, ‘Please lower your jug, made the house ready, as well as a place for the that I may drink,’ and she answers, ‘Drink, and I camels?” 32 The man then went inside; and while will water your camels, too,’ then she is the one the camels were being unloaded and provided whom you have decided upon for your servant with straw and fodder, water was brought to Isaac. In this way I will know that you have dealt bathe his feet and the feet of the men who were graciously with my master.” with him. 33 But when food was set before him, 15 * He had scarcely finished speaking when he said, “I will not eat until I have told my story.” Rebekah—who was born to Bethuel, son of Mil- “Go ahead,” they replied. cah, the wife of Abraham’s brother Nahor—came 34 “I am Abraham’s servant,” he began. 35 “The out with a jug on her shoulder. 16 The young Lord has blessed my master so abundantly that woman was very beautiful, a virgin, untouched he has become wealthy; he has given him flocks by man. She went down to the spring and filled and herds, silver and gold, male and female her jug. As she came up, 17 the servant ran to- slaves, and camels and donkeys. 36 My master’s ward her and said, “Please give me a sip of water wife Sarah bore a son to my master in her old from your jug.” 18 “Drink, sir,” she replied, and age, and he has given him everything he owns. quickly lowering the jug into her hand, she gave 37 My master put me under oath, saying: ‘You him a drink. 19 When she had finished giving shall not take a wife for my son from the daugh- him a drink, she said, “I will draw water for your ters of the Canaanites in whose land I live; 38 in- camels, too, until they have finished drinking.” stead, you must go to my father’s house, to my 20 With that, she quickly emptied her jug into the own family, to get a wife for my son.’ 39 When I drinking trough and ran back to the well to draw asked my master, ‘What if the woman will not more water, until she had drawn enough for all follow me?’ 40 he replied: ‘The Lord, in whose the camels. 21 The man watched her the whole presence I have always walked, will send his an- time, silently waiting to learn whether or not the gel with you and make your journey successful, Lord had made his journey successful. 22 When and so you will get a wife for my son from my the camels had finished drinking, the man took own family and my father’s house.* 41 Then you out a gold nose-ring weighing half a shekel, and will be freed from my curse. If you go to my fam- two gold bracelets weighing ten shekels for her ily and they refuse you, then, too, you will be free wrists. 23 Then he asked her: “Whose daughter are from my curse.’† you? Tell me, please. And is there a place in your 42 “When I came to the spring today, I said: father’s house for us to spend the night?” 24 She ‘Lord, God of my master Abraham, please make answered: “I am the daughter of Bethuel the son successful the journey I am on. 43 While I stand of Milcah, whom she bore to Nahor. 25 We have here at the spring, if I say to a young woman who plenty of straw and fodder,” she added, “and also comes out to draw water, ‘Please give me a little a place to spend the night.” 26 The man then knelt water from your jug,’ 44 and she answers, ‘Drink, and bowed down to the Lord, 27 saying: “Blessed and I will draw water for your camels, too—then be the Lord, the God of my master Abraham, she is the woman whom the Lord has decided who has not let his kindness and fidelity toward upon for my master’s son.’ my master fail. As for me, the Lord has led me 45 “I had scarcely finished saying this to myself straight to the house of my master’s brother.” when Rebekah came out with a jug on her shoul- 28 Then the young woman ran off and told der. After she went down to the spring and drew her mother’s household what had happened. water, I said to her, ‘Please let me have a drink.’ 29 * Now Rebekah had a brother named Laban. 46 She quickly lowered the jug she was carrying

† 24:12 Let it turn out favorably for me: let me have a favorable 24:41 Curse: this would be the consequence of failing to carry sign; cf. end of v. 14. out the oath referred to in v. 3. 24:30 Laban becomes hospitable only when he sees the servant’s rich gifts, which is in humorous contrast to his sister’s spontaneous * generosity toward the servant. Laban’s opportunism points forward to 24:15 Gn 22:23. 24:40 Tb 5:17; 10:13. his behavior in the Jacob stories (31:14–16). 24:29 Gn 27:43. Genesis 24:47 56

and said, ‘Drink, and I will water your camels, 61 Then Rebekah and her attendants started out; too.’ So I drank, and she watered the camels they mounted the camels and followed the man. also. 47 When I asked her, ‘Whose daughter are So the servant took Rebekah and went on his G you?’ she answered, ‘The daughter of Bethuel, way. N son of Nahor, borne to Nahor by Milcah.’ So I 62 Meanwhile Isaac had gone from Beer-lahai- put the ring on her nose and the bracelets on her roi and was living in the region of the Negeb.* wrists. 48 Then I knelt and bowed down to the 63 One day toward evening he went out to walk Lord, blessing the Lord, the God of my master in the field, and caught sight of camels ap- Abraham, who had led me on the right road to proaching. 64 Rebekah, too, caught sight of Isaac, obtain the daughter of my master’s kinsman for and got down from her camel. 65 She asked the his son. 49 Now, if you will act with kindness and servant, “Who is the man over there, walking fidelity toward my master, let me know; but if through the fields toward us?” “That is my mas- not, let me know that too. I can then proceed ter,” replied the servant. Then she took her veil accordingly.” and covered herself. 50 * Laban and Bethuel said in reply: “This 66 The servant recounted to Isaac all the things thing comes from the Lord; we can say nothing he had done. 67 Then Isaac brought Rebekah into to you either for or against it. 51 Here is Rebekah, the tent of his mother Sarah. He took Rebekah as right in front of you; take her and go, that she his wife. Isaac loved her and found solace after may become the wife of your master’s son, as the the death of his mother. Lord has said.” 52 When Abraham’s servant heard their answer, he bowed to the ground before the Abraham’s Sons by Keturah Lord. 53 Then he brought out objects of silver 1 † * Abraham took another wife, whose and gold and clothing and presented them to Re- 25 name was Keturah. 2 She bore him Zim- bekah; he also gave costly presents to her brother ran, Jokshan, Medan, Midian, Ishbak, and and mother. 54 After he and the men with him Shuah.† 3 Jokshan became the father of Sheba had eaten and drunk, they spent the night there. and Dedan. The descendants of Dedan were the When they got up the next morning, he said, Asshurim, the Letushim, and the Leummim.* “Allow me to return to my master.”* 55 Her 4 The descendants of Midian were Ephah, Epher, brother and mother replied, “Let the young Hanoch, Abida, and Eldaah. All of these were woman stay with us a short while, say ten days; descendants of Keturah. after that she may go.” 56 But he said to them, 5 Abraham gave everything that he owned to “Do not detain me, now that the Lord has made his son Isaac.† 6 To the sons of his concubines, my journey successful; let me go back to my however, he gave gifts while he was still living, master.” 57 They answered, “Let us call the young as he sent them away eastward, to the land of woman and see what she herself has to say about Kedem,† away from his son Isaac. it.” 58 So they called Rebekah and asked her, “Will you go with this man?” She answered, “I Death of Abraham will.”† 59 At this they sent off their sister Rebekah 7 The whole span of Abraham’s life was one and her nurse with Abraham’s servant and his hundred and seventy-five years. 8 Then he men. 60 They blessed Rebekah and said: breathed his last, dying at a ripe old age, grown old after a full life; and he was gathered to his “Sister, may you grow people. 9 His sons Isaac and Ishmael buried him into thousands of myriads; in the cave of Machpelah, in the field of Ephron, And may your descendants gain possession son of Zohar the Hittite, which faces Mamre,* of the gates of their enemies!”* 10 the field that Abraham had bought from the

† of Aqaba in northwest Arabia; Ishbak is a north Syrian tribe; Shuah is 24:58 Marriages arranged by the woman’s father did not require a city on the right bank of the Middle Euphrates. The other names are the woman’s consent, but marriages arranged by the woman’s probably towns or peoples on the international trade routes. brother did. Laban is the brother and Rebekah is therefore free to 25:5 Amid so many descendants, Abraham takes steps that Isaac give her consent or not. will be his favored heir. 25:1–11 As with the story of Terah in 11:27–32, this section lists 25:6 The land of Kedem: or “the country of the East,” the region all the descendants of Abraham as a means of concluding the story. inhabited by the Kedemites or Easterners (29:1; Jgs 6:3, 33; Jb 1:3; Is The Jacob story ends similarly with the listing of the twelve sons 11:14). The names mentioned in vv. 2–4, as far as they can be identi- (35:22–26), the death of Isaac (35:27–29), and the descendants of fied, are those of tribes in the Arabian desert. Esau (chap. 36). Abraham took another wife: though mentioned here, Abraham’s marriage to a “concubine,” or wife of secondary rank, is * not to be understood as happening chronologically after the events 24:50–51 Tb 7:11–12. 25:1–4 1 Chr 1:32–33. narrated in the preceding chapter. 24:54 Tb 7:14; 8:20. 25:3 Is 21:13. 25:2 Three of the six names can be identified: the Midianites are 24:60 Gn 22:17. 25:9–10 Gn 23:3–20. a trading people, mentioned in the Bible as dwelling east of the Gulf 24:62 Gn 16:13–14; 25:11. 57 Genesis 25:26

Hittites; there he was buried next to his wife Sarah. 11 After the death of Abraham, God blessed his son Isaac, who lived near Beer-lahai-roi. Did You Know? G Descendants of Ishmael N Abraham’s Descendants 12 † These are the descendants of Abraham’s son Ishmael, whom Hagar the Egyptian, Sar- od promised Hagar that her son Ish- ah’s slave, bore to Abraham. 13 * These are the G mael would be made “a great nation” (Gn names of Ishmael’s sons, listed in the order of 21:18). The Old Testament lists twelve princely their birth: Ishmael’s firstborn Nebaioth, Kedar, tribes that descended from Abraham’s older son Adbeel, Mibsam,* 14 Mishma, Dumah, Massa, (see 25:13–16), tribes traditionally associated 15 Hadad, Tema, Jetur, Naphish, and Kedemah. with the people of ancient Edom. A much later 16 These are the sons of Ishmael, their names by Islamic tradition identifies Muhammad and his their villages and encampments; twelve chief- descendants—the Muslims—as “children of Ish- tains of as many tribal groups.* mael.” 17 The span of Ishmael’s life was one hundred Abraham’s younger son, Isaac, was the father and thirty-seven years. After he had breathed of Jacob. The Jewish people trace their lineage his last and died, he was gathered to his people. 18 The Ishmaelites ranged from Havilah, by Shur, to Jacob and his twelve sons. Because Jesus which is on the border of Egypt, all the way to was a Jew, Christians ultimately trace their an- Asshur; and they pitched camp† alongside their cestry through Jacob to Abraham as well. various kindred.* Thus, three major world religions—Judaism, Christianity, and Islam—all see Abraham as their Birth of Esau and Jacob “father in faith.” 19 † These are the descendants of Isaac, son of Abraham; Abraham begot Isaac. 20 Isaac was forty AAGn 25:12–18 years old when he married Rebekah, the daughter of Bethuel the Aramean of Paddan-aram† and the sister of Laban the Aramean.* 21 Isaac entreated the Lord on behalf of his wife, since she was sterile. The Lord heard his entreaty, and his wife Rebekah But one will be stronger than the other, became pregnant. 22 But the children jostled each and the older will serve the younger.† * other in the womb so much that she exclaimed, “If it is like this,† why go on living!” She went to con- 24 When the time of her delivery came, there were sult the Lord, 23 and the Lord answered her: twins in her womb.* 25 The first to emerge was reddish,† and his whole body was like a hairy mantle; Two nations are in your womb, so they named him Esau. 26 Next his brother came two peoples are separating while still out, gripping Esau’s heel;† so he was named Jacob. within you; Isaac was sixty years old when they were born.*

† of several meanings; it occurs again in v. 32 (“What good . . . ?”), 25:12 Like the conclusion of the Jacob story (chap. 36), where 32:30 (“Why do you want . . . ?”), and 33:15 (“For what reason?”). It the numerous descendants of the rejected Esau are listed, the descen- is one of several words and motifs that run through the story, suggest- dants of the rejected Ishmael conclude the story. ing that a divine pattern (unknown to the actors) is at work. 25:18 Pitched camp: lit., “fell”; the same Hebrew verb is used in Jgs 25:23 The older will serve the younger: Rebekah now knows 7:12 in regard to the hostile encampment of desert tribes. The present something that no one else knows, that God favors Jacob over Esau. passage shows the fulfillment of the prediction contained in Gn 16:12. The text does not say if she shared this knowledge with anyone or 25:19–36:43 The Jacob cycle is introduced as the family history kept it to herself, but, from their actions, it seems unlikely that either of Isaac (Jacob’s father), just as the Abraham stories were introduced Isaac or Esau knew. That fact must be borne in mind in assessing as the record of the descendants of Terah (Abraham’s father, 11:27). Rebekah’s role in chap. 27, the theft of Esau’s blessing. The cycle, made up of varied stories, is given unity by several recur- 25:25 Reddish: in Hebrew, ’admoni, a reference to Edom, an- ring themes: birth, blessing and inheritance, which are developed other name for Esau (v. 30; 36:1). Edom was also the name of the through the basic contrasts of barrenness/fertility, non-blessing/bless- country south of Moab (southeast of the Dead Sea) where the de- ing, and inheritance/exile/homeland. The large story has an envelope scendants of Esau lived. It was called the “red” country because of its structure in which Jacob’s youth is spent in Canaan striving with his reddish sandstone. Moreover, “red” points ahead to the red stew in older brother Esau (25:19–28:22), his early adulthood in Paddan- the next scene. Hairy: in Hebrew, se‘ar, a reference to Seir, another aram building a family and striving with his brother-in-law Laban name for Edom (36:8). (chaps. 29–31), and his later years back in Canaan (chaps. 32–36). 25:26 Heel: in Hebrew ‘aqeb, a wordplay on the name Jacob; 25:20 Paddan-aram: the name used by the Priestly tradition for the northwest region of Mesopotamia, between the Habur and the Euphrates * padana 25:13–16 1 Chr 1:29–31. 25:23 Gn 27:29; Nm 24:18; rivers. In Assyrian, is a road or a garden, and Aram refers to the 25:13 Is 60:7. Mal 1:2–5; Rom people or the land of the Arameans. The equivalent geographical term in 25:16 Gn 17:20. 9:10–13. the Yahwist source is Aram Naharaim, “Aram between two rivers.” 25:18 Gn 16:12. 25:24 Hos 12:4. 25:22 If it is like this: in Hebrew, the phrase lamah zeh is capable 25:20 Gn 24:67. 25:26 Mt 1:2. Genesis 25:27 58

your right as firstborn.”† * 32 “Look,” said Esau, “I am on the point of dying. What good is the right ray It! as firstborn to me?” 33 But Jacob said, “Swear to G me first!” So he sold Jacob his right as firstborn N Sibling Rivalry under oath.* 34 Jacob then gave him some bread and the lentil stew; and Esau ate, drank, got up, t is common for siblings to have conflict in and went his way. So Esau treated his right as I their relationship, but with Jacob and Esau, firstborn with disdain. the conflict becomes extreme. Follow their story in Genesis, chapters 27–28, 33. Isaac and Abimelech For another story of extreme sibling rivalry, 1 † * There was a famine in the land, see Genesis 37:12–36. Joseph’s brothers (all 26 distinct from the earlier one that had oc- sons of Jacob) are so jealous of him that they curred in the days of Abraham, and Isaac went plot to kill him. But instead, he gets sold as a down to Abimelech, king of the Philistines in 2 slave—and that turns out to be a great career Gerar.* The Lord appeared to him and said: move for him. Do not go down to Egypt, but camp in this land 3 The story of the prodigal son in Luke 15:11– wherever I tell you. Sojourn in this land, and I will be with you and bless you; for to you and 32 is yet another example of sibling rivalry. your descendants I will give all these lands, in Do you have any brothers or sisters? If so, fulfillment of the oath that I swore to your father how do you treat them? Do you ever pray for Abraham.* 4 I will make your descendants as them? Do you ever tell them that you care about numerous as the stars in the sky, and I will give them—even if they drive you crazy at times? them all these lands, and in your descendants If you don’t have any brothers or sisters, how all the nations of the earth will find blessing—* about cousins, neighbors, or friends? All 5 this because Abraham obeyed me, keeping my relationships get better with prayer and mandate, my commandments, my ordinances, care. Take a moment to pray for your and my instructions. siblings, a close cousin, or 6 † So Isaac settled in Gerar. 7 When the men friend by name. of the place asked questions about his wife, he answered, “She is my sister.” He was afraid that, AAGn 25:19–34 if he called her his wife, the men of the place would kill him on account of Rebekah, since she was beautiful. 8 But when they had been there for a long time, Abimelech, king of the Philistines, 27 When the boys grew up, Esau became a skill- looked out of a window and saw Isaac fondling ful hunter, a man of the open country; whereas his wife Rebekah. 9 He called for Isaac and said: Jacob was a simple† man, who stayed among “She must certainly be your wife! How could the tents.* 28 Isaac preferred Esau, because he you have said, ‘She is my sister’?” Isaac replied, was fond of game; but Rebekah preferred Jacob. “I thought I might lose my life on her account.” 29 Once, when Jacob was cooking a stew, Esau 10 “How could you have done this to us!” ex- came in from the open country, famished. 30 He claimed Abimelech. “It would have taken very said to Jacob, “Let me gulp down some of that little for one of the people to lie with your wife, red stuff;† I am famished.” That is why he was and so you would have brought guilt upon us!” called Edom. 31 But Jacob replied, “First sell me 11 Abimelech then commanded all the people:

† cf. 27:36. The first of three scenes of striving with Esau. The second is Abraham (12:1–3; 15; 17; 22:17–18) is renewed for his son Isaac. The vv. 27–34, and the third, chap. 27. In all the scenes, Jacob values the divine blessing to Isaac is mentioned also in vv. 12, 24, and 29. blessing more than his ardent but unreflective brother Esau does. 26:6–11 This scene is the third version of the wife-in-danger story 25:27 Simple: the Hebrew word denotes soundness, integrity, (cf. chaps. 12 and 20). The mention of the famine in 26:1 recalls health, none of which fit here. Whatever its precise meaning, it must the famine in 12:10; the name Abimelech, king of the Philistines in be opposite to the qualities of Esau. Gerar, recalls 20:2. The deception, according to all the stories, is the 25:30 Red stuff: in Hebrew, ’adom; another play on the word claim that the wife is a sister. This story (from the Yahwist source) Edom, the “red” land. departs from the two previous accounts in that the wife is not taken 25:31 Right as firstborn: the privilege that entitled the firstborn into the harem of the foreign king. son to a position of honor in the family and to a double share in the possessions inherited from the father. There is a persistent wordplay * bekorah berakah 25:27 Gn 27:6–7. 26:3 Gn 12:7; 15:18; Ex between , “right of the firstborn,” and , “the bless- 25:31 Dt 21:17. 32:13; Ps 105:9; Sir ing.” Contrary to custom, the preference here is for the younger son, 25:33 Heb 12:16. 44:22; Heb 11:9. as it was in the choice of Isaac over Ishmael. 26:1–14 Gn 12:10–20. 26:4 Gn 12:3; 22:17–18; 26:1 The promise of land and numerous descendants given to 26:1 Gn 12:10. 28:14; Ex 32:13. 59 Genesis 26:33

“Anyone who maltreats this man or his wife shall be put to death.” 12 † Isaac sowed a crop in that region and ntroducing... reaped a hundredfold the same year. Since the G 13 N Lord blessed him, * he became richer and Jacob richer all the time, until he was very wealthy. 14 He acquired flocks and herds, and a great work ccording to the Bible, Abraham was the fa- force, and so the Philistines became envious of A ther of Isaac, and Isaac was the father of him. 15 * The Philistines had stopped up and Jacob, and Jacob was the father of twelve sons filled with dirt all the wells that his father’s ser- who became the leaders of the twelve Tribes of vants had dug back in the days of his father Abra- Israel. Jacob, like his ancestors, participated in ham. 16 So Abimelech said to Isaac, “Go away the covenant with God that promised a great from us; you have become far too numerous for land and many descendants. He is portrayed as 17 us.” Isaac left there and camped in the Wadi a very human character with a wide range of 18 Gerar where he stayed. Isaac reopened the emotions and actions, both good and bad. Ja- wells which his father’s servants had dug back cob is a repentant brother, a kind father, and in the days of his father Abraham and which a successful herder, but he is also a trickster the Philistines had stopped up after Abraham’s death; he gave them names like those that his fa- who steals his brother Esau’s birthright and his ther had given them. 19 But when Isaac’s servants father’s blessing (see Gn 25:29–34, 27:1–29). dug in the wadi and reached spring water in It is no wonder that Jacob’s name means “sup- their well, 20 the shepherds of Gerar argued with planter” or “heel grabber.” Isaac’s shepherds, saying, “The water belongs to In a dream, God renews the covenant prom- us!” So he named the well Esek,† because they ises to Jacob (see Gn 28:10–17), and in anoth- had quarreled there. 21 Then they dug another er dream (see 35:9–15), God changes Jacob’s well, and they argued over that one too; so he name to Israel (see 32:22–32). Jacob’s descen- named it Sitnah.† 22 So he moved on from there dants become known as the Israelites. His story and dug still another well, but over this one they reveals that God’s blessing continues to work did not argue. He named it Rehoboth,† and said, even through flawed human beings. “Because the Lord has now given us ample room, we shall flourish in the land.” AAGn 25:19—50:14 23 From there Isaac went up to Beer-sheba. 24 The same night the Lord appeared to him and said: I am the God of Abraham, your father. Do not fear, for I am with you. I will bless you and multiply your descendants for the sake of Abra- and us. Let us make a covenant with you: 29 you ham, my servant.* 25 So Isaac built an altar there shall do no harm to us, just as we have not mal- and invoked the Lord by name. After he had treated you, but have always acted kindly toward pitched his tent there, Isaac’s servants began to you and have let you depart in peace. So now, dig a well nearby. may you be blessed by the Lord!” 30 Isaac then 26 * Then Abimelech came to him from Gerar, made a feast for them, and they ate and drank. with Ahuzzath, his councilor, and Phicol, the 31 Early the next morning they exchanged oaths. general of his army. 27 Isaac asked them, “Why Then Isaac sent them on their way, and they de- have you come to me, since you hate me and parted from him in peace. have driven me away from you?” 28 They an- 32 That same day Isaac’s servants came and swered: “We clearly see that the Lord has been informed him about the well they had been dig- with you, so we thought: let there be a sworn ging; they told him, “We have reached water!” agreement between our two sides—between you 33 He called it Shibah;† hence the name of the

† 26:12–33 The dispute is over water rights. In a sparsely watered 26:21 Sitnah: “opposition.” land, wells were precious and claims on water could function as a 26:22 Rehoboth: “wide spaces,” i.e., ample room to live; site is kind of claim on the land. Scholars generally judge the account of probably SW of modern day Beer-sheba. the dispute over water rights and its settlement by a legal agreement 26:33 Shibah: the place name Shibah is a play on two Hebrew between Isaac and Abimelech to be a Yahwist version of the similar words, shebu‘ah, “oath,” and shwebaa‘, “seven.” In v. 31, they ex- story about Abraham in 21:22–34. Here, Abimelech realizes that changed oaths. Isaac has brought blessing to his people and thus desires a covenant * with him. The feast in v. 30 is part of the covenant ceremony. 26:13–14 Jb 1:3. 26:24 Gn 46:3. 26:20 Esek: “quarrel.” 26:15–24 Gn 21:25–31. 26:26–33 Gn 21:22–31; Prv 16:7. Genesis 26:34 60

replied. 2 Isaac then said, “Now I have grown old. I do not know when I might die. 3 So now take Did You Know? your hunting gear—your quiver and bow—and G go out into the open country to hunt some game N God’s Surprising Choice for me. 4 Then prepare for me a dish in the way I like, and bring it to me to eat, so that I may bless n most ancient cultures, including Israel’s, you† before I die.” I the oldest son of the family was expected to 5 Rebekah had been listening while Isaac was inherit his father’s property (the birthright) and speaking to his son Esau. So when Esau went out authority (the blessing). In the story of Esau and into the open country to hunt some game for his Jacob, Jacob tricks Esau (the oldest son) out of father,* 6 Rebekah said to her son Jacob, “Listen! his birthright (see Gn 25:29–34) and deceives I heard your father tell your brother Esau, 7 ‘Bring his blind father into giving him the blessing (see me some game and prepare a dish for me to eat, 27:1–29). that I may bless you with the Lord’s approval be- 8 It is surprising that Genesis makes no com- fore I die.’ Now, my son, obey me in what I am 9 ment on Jacob’s actions. Ultimately, the story is about to order you. Go to the flock and get me two choice young goats so that with these I might not a commentary on Jacob’s morality but about prepare a dish for your father in the way he likes. God’s justice. God is not bound by cultural expec- 10 Then bring it to your father to eat, that he may tations. Again and again in the Old Testament, bless you before he dies.” 11 But Jacob said to his God defies human norms by choosing the “little mother Rebekah, “But my brother Esau is a hairy ones” for big responsibilities: Jacob, Joseph, man and I am smooth-skinned!* 12 Suppose my Ruth, David, and Esther, for example. Even the father feels me? He will think I am making fun of Israelites themselves were an unlikely choice on him, and I will bring on myself a curse instead of God’s part. Why didn’t God choose a nation of a blessing.” 13 His mother, however, replied: “Let great wealth and power instead of a group that any curse against you, my son, fall on me! Just was enslaved? obey me. Go and get me the young goats.” The story of Jacob and Esau reminds us that 14 So Jacob went and got them and brought God does not bow to human expectations or them to his mother, and she prepared a dish in 15 plans. God’s ways are often surprising! the way his father liked. Rebekah then took the best clothes of her older son Esau that she AAGn 27:1–40 had in the house, and gave them to her younger son Jacob to wear; 16 and with the goatskins she covered up his hands and the hairless part of his neck. 17 Then she gave her son Jacob the dish and the bread she had prepared. city is Beer-sheba to this day. 34 † When Esau 18 Going to his father, Jacob said, “Father!” was forty years old, he married Judith, daughter “Yes?” replied Isaac. “Which of my sons are of Beeri the Hittite, and Basemath, daughter of you?” 19 Jacob answered his father: “I am Esau, Elon the Hivite.* 35 But they became a source of your firstborn. I did as you told me. Please sit up bitterness to Isaac and Rebekah. and eat some of my game, so that you may bless me.” 20 But Isaac said to his son, “How did you Jacob’s Deception† get it so quickly, my son?” He answered, “The 1 When Isaac was so old that his eyesight Lord, your God, directed me.” 21 Isaac then said 27 had failed him, he called his older son to Jacob, “Come closer, my son, that I may feel Esau and said to him, “My son!” “Here I am!” he you, to learn whether you really are my son Esau

† know a divine purpose is moving the story forward even though the 26:34–35 These verses from the Priestly source introduce the human characters are unaware of it. next section on Esau’s loss of his right as firstborn by suggesting a 27:4 I may bless you: Isaac’s blessing confers fertility (vv. 27–28) motivation for this in Isaac’s and Rebekah’s dislike for Esau’s Ca- and dominion (v. 29). The “dew of heaven” is rain that produces naanite wives. grain and wine, two of the principal foodstuffs of the ancient Near 27:1–45 The chapter, a literary masterpiece, is the third and cli- East. The “fertility of the earth” may allude to oil, the third basic mactic wresting away of the blessing of Esau. Rebekah manages the foodstuff. The full agricultural year may be implied here: the fall entire affair, using perhaps her privileged information about Jacob’s rains are followed by the grain harvests of the spring and the grape status (25:23); Jacob’s only qualm is that if his father discovers the harvest of late summer, and then the olive harvest of the fall (cf. Dt ruse, he will receive a curse instead of a blessing (vv. 11–12). Isaac 11:14; Ps 104:13–15). is passive as he was in chaps. 22 and 24. The deception is effected through clothing (Jacob wears Esau’s clothing), which points ahead * to a similar deception of a patriarch by means of clothing in the Jo- 26:34–35 Gn 27:46. 27:11 Gn 25:25. seph story (37:21–33). Such recurrent acts and scenes let the reader 27:5 Gn 25:28. 61 Genesis 28:2 or not.” 22 So Jacob moved up closer to his father. is he not! He has supplanted me† twice! First he When Isaac felt him, he said, “Although the voice took away my right as firstborn, and now he has is Jacob’s, the hands are Esau’s.” 23 (He failed to taken away my blessing.” Then he said, “Have you identify him because his hands were hairy, like not saved a blessing for me?”* 37 Isaac replied to G those of his brother Esau; so he blessed him.) Esau: “I have already appointed him your master, N 24 Again Isaac said, “Are you really my son Esau?” and I have assigned to him all his kindred as his And Jacob said, “I am.” 25 Then Isaac said, “Serve servants; besides, I have sustained him with grain me, my son, and let me eat of the game so that I and wine. What then can I do for you, my son?” may bless you.” Jacob served it to him, and Isaac 38 But Esau said to his father, “Have you only one ate; he brought him wine, and he drank. 26 Fi- blessing, father? Bless me too, father!” and Esau nally his father Isaac said to him, “Come closer, wept aloud.* 39 His father Isaac said in response: my son, and kiss me.” 27 As Jacob went up to kiss him, Isaac smelled the fragrance of his clothes. “See, far from the fertile earth With that, he blessed him, saying, will be your dwelling; far from the dew of the heavens above!* “Ah, the fragrance of my son 40 By your sword you will live, is like the fragrance of a field and your brother you will serve; that the Lord has blessed!* But when you become restless, 28 May God give to you you will throw off his yoke from your of the dew of the heavens neck.”* And of the fertility of the earth abundance of grain and wine. 41 Esau bore a grudge against Jacob because of 29 *May peoples serve you, the blessing his father had given him. Esau said and nations bow down to you; to himself, “Let the time of mourning for my fa- Be master of your brothers, ther come, so that I may kill my brother Jacob.”* and may your mother’s sons bow down to 42 When Rebekah got news of what her older son you. Esau had in mind, she summoned her younger Cursed be those who curse you, son Jacob and said to him: “Listen! Your brother and blessed be those who bless you.” Esau intends to get his revenge by killing you. 43 So now, my son, obey me: flee at once to my 30 Jacob had scarcely left his father after Isaac brother Laban in Haran, 44 and stay with him a had finished blessing him, when his brother Esau while until your brother’s fury subsides— 45 until came back from his hunt. 31 Then he too prepared your brother’s anger against you subsides and he a dish, and bringing it to his father, he said, “Let forgets what you did to him. Then I will send for my father sit up and eat some of his son’s game, you and bring you back. Why should I lose both that you may then give me your blessing.” 32 His of you in a single day?” father Isaac asked him, “Who are you?” He said, “I am your son, your firstborn son, Esau.” 33 Isaac Jacob Sent to Laban trembled greatly. “Who was it, then,” he asked, 46 Rebekah said to Isaac: “I am disgusted with “that hunted game and brought it to me? I ate it all life because of the Hittite women. If Jacob also just before you came, and I blessed him. Now he should marry a Hittite woman, a native of the is blessed!” 34 As he heard his father’s words, Esau land, like these women, why should I live?”* burst into loud, bitter sobbing and said, “Father, bless me too!” 35 When Isaac said, “Your brother 1 † Isaac therefore summoned Jacob and came here by a ruse and carried off your bless- 28 blessed him, charging him: “You shall ing,” 36 Esau exclaimed, “He is well named Jacob, not marry a Canaanite woman!* 2 Go now to

† 27:36 He has supplanted me: in Hebrew, wayyaqebeni, a word- taken the blessing for themselves. Their actions have put Jacob in a play on the name Jacob, ya‘aqob; see Jer 9:3 and Gn 25:26. There precarious position: he must flee the land because of his brother’s is also a play between the Hebrew words bekorah (“right of the first- murderous intent and find a wife in a far country. One might ask how born”) and berakah (“blessing”). God’s blessing can be given to such an unworthy schemer. There 28:1–9 A glimpse of Rebekah’s shrewdness is provided by is a biblical pattern of preferring the younger brother or sister over 27:42–28:2. She is aware of Esau’s murderous plot against Jacob * (27:42–45) but realizes the episode of the stolen blessing is still pain- 27:27 Gn 22:17–18; Heb 27:39 Heb 11:20. ful to Isaac; she therefore uses another motive to persuade Isaac to 11:20. 27:40 2 Kgs 8:20, 22; 2 Chr 27:29 Gn 25:23; 49:8; Nm 21:8. send Jacob away—he must marry within the family (endogamy), un- 24:9. 27:41 Wis 10:10; Ob 10. like Esau. Esau, unreflective as usual, realizes too late he also should 27:36 Gn 25:26, 29–34; Hos 27:46 Gn 26:34–35. marry within the family but, significantly, marries from Abraham’s 12:4. 28:1 Gn 24:3–4; 26:35. rejected line. At this point in the story, Jacob (and his mother) have 27:38 Heb 12:17. Genesis 28:3 62

6 Esau noted that Isaac had blessed Jacob when he sent him to Paddan-aram to get himself a wife ray It! there, and that, as he gave him his blessing, he G charged him, “You shall not marry a Canaanite N Friendship with God woman,” 7 and that Jacob had obeyed his father and mother and gone to Paddan-aram. 8 Esau ust as Jacob is leaving his home and every- realized how displeasing the Canaanite women J thing he knows, God establishes a personal were to his father Isaac, 9 so Esau went to Ish- relationship with him through a dream. In this mael, and in addition to the wives he had, mar- relationship, God and Jacob interact personally, ried Mahalath, the daughter of Abraham’s son are accountable to each other, and trust each Ishmael and sister of Nebaioth.* other. Jacob will need this relationship to help him through the tough times ahead. See Genesis Jacob’s Dream at Bethel† 32:23–33 for further developments in Jacob’s 10 Jacob departed from Beer-sheba and pro- 11 relationship with God. ceeded toward Haran. When he came upon a certain place,† he stopped there for the night, since the sun had already set. Taking one of the God, I want to know your presence. Use my stones at the place, he put it under his head and dreams and my waking thoughts; use my family, lay down in that place. 12 Then he had a dream: friends, and neighbors; use your holy word. a stairway† rested on the ground, with its top Use them all to reach me. For I know your reaching to the heavens; and God’s angels were presence will sustain me on my most diffi- going up and down on it.* 13 And there was the cult journeys, as it did Jacob. Lord standing beside him and saying: I am the Lord, the God of Abraham your father and AAGn 28:10–22 the God of Isaac; the land on which you are lying I will give to you and your descendants.* 14 Your descendants will be like the dust of the earth, and through them you will spread to the west and the east, to the north and the south. In you Paddan-aram, to the home of your mother’s and your descendants all the families of the earth father Bethuel, and there choose a wife for your- will find blessing.* 15 I am with you and will pro- self from among the daughters of Laban, your tect you wherever you go, and bring you back to mother’s brother.* 3 May God Almighty bless this land. I will never leave you until I have done you and make you fertile, multiply you that you what I promised you.* may become an assembly of peoples. 4 May God 16 When Jacob awoke from his sleep, he said, extend to you and your descendants the blessing “Truly, the Lord is in this place and I did not of Abraham, so that you may gain possession of know it!” 17 He was afraid and said: “How awe- the land where you are residing, which he as- some this place is! This is nothing else but the signed to Abraham.”* 5 Then Isaac sent Jacob on house of God, the gateway to heaven!” 18 Early his way; he went to Paddan-aram, to Laban, son the next morning Jacob took the stone that he of Bethuel the Aramean, and brother of Rebekah, had put under his head, set it up as a sacred pil- the mother of Jacob and Esau.* lar,† and poured oil on top of it.* 19 He named

† the older—Isaac over Ishmael, Jacob over Esau, Rachel over Leah, up” something, such as dirt for a highway or a ramp. The imagery Joseph over his older brothers, Ephraim over Manasseh (Gn 48:14), in Jacob’s dream may be derived from the Babylonian ziggurat or David over his older brothers. temple tower, “with its top in the sky” (11:4), and with brick steps 28:10–22 As Jacob is leaving the land on his way to an uncertain leading up to a small temple at the top. future in Paddan-aram, God appears to him at a sacred place that 28:18 Sacred pillar: in Hebrew, masseba, a stone which might Jacob had visited only to take a night’s rest. Jacob’s unawareness of vary in shape and size, set upright and usually intended for some the holiness of the place underscores the graciousness of the gift. On religious purpose. The custom of erecting such sacred pillars in Pal- his return to Canaan, he will again encounter a divine visitor in the estine went back to its pre-Israelite period; but since their polytheistic form of the mysterious attacker (32:23–33) and, after his return and associations were often retained, later Israelite religion forbade their reconciliation with Esau, he will again go to Bethel (35:1–15). erection (Lv 26:1; Dt 16:22) and ordered the destruction of those that 28:11 Place: the Hebrew word is often used specifically of a were associated with other religions (Ex 34:13; Dt 12:3). sacred site. The ambiguous word “place” is used here, for the text emphasizes that Jacob has no idea the place he has come upon is * sacred; only when he wakes up does he realize it is sacred. The 28:2 Gn 22:22. 28:14 Gn 12:3; 13:14–15; 28:4 Ex 32:13. 15:5–6; 18:18; place was Bethel (v. 19), a sacred site as early as the time of Abra- 28:5 Jdt 8:26. 22:17–18; 26:4; Dt ham (12:8). 28:9 Gn 36:2–3. 19:8; Sir 44:21. 28:12 Stairway: in Hebrew, sullam, traditionally but inaccurately 28:12 Jn 1:51. 28:15 Gn 31:3. translated as “ladder.” The corresponding verb, salal, means “to heap 28:13 Dt 1:8; Mi 7:20. 28:18 Gn 31:13; 35:14–15. 63 Genesis 29:26 that place Bethel,† whereas the former name of Laban, and the sheep of Laban, he went up, the town had been Luz.* rolled the stone away from the mouth of the 20 Jacob then made this vow:† “If God will be well, and watered Laban’s sheep. 11 Then Jacob with me and protect me on this journey I am kissed Rachel and wept aloud. 12 Jacob told Ra- G making and give me food to eat and clothes to chel that he was her father’s relative, Rebekah’s N wear, 21 and I come back safely to my father’s son. So she ran to tell her father. 13 When Laban house, the Lord will be my God. 22 This stone heard the news about Jacob, his sister’s son, he that I have set up as a sacred pillar will be the ran to meet him. After embracing and kissing house of God. Of everything you give me, I will him, he brought him to his house. Jacob then return a tenth part to you without fail.” repeated to Laban all these things, 14 and Laban said to him, “You are indeed my bone and my Arrival in Haran† flesh.”† 1 *After Jacob resumed his journey, 29 he came to the land of the Kedemites. Marriage to Leah and Rachel 2 Looking about, he saw a well in the open coun- After Jacob had stayed with him a full month, try, with three flocks of sheep huddled near it, 15 † Laban said to him: “Should you serve me for for flocks were watered from that well. A large nothing just because you are a relative of mine? stone covered the mouth of the well.* 3 When all Tell me what your wages should be.” 16 Now the shepherds were assembled there they would Laban had two daughters; the older was called roll the stone away from the mouth of the well Leah, the younger Rachel. 17 Leah had dull eyes,† and water the sheep. Then they would put the but Rachel was shapely and beautiful. 18 Because stone back again in its place over the mouth of Jacob loved Rachel, he answered, “I will serve the well. you seven years for your younger daughter Ra- 4 Jacob said to them, “My brothers, where are chel.”† 19 Laban replied, “It is better to give her you from?” “We are from Haran,” they replied. to you than to another man. Stay with me.” 20 So 5 Then he asked them, “Do you know Laban, Jacob served seven years for Rachel, yet they son of Nahor?” “We do,” they answered.* 6 He seemed to him like a few days because of his inquired further, “Is he well?” “He is,” they an- love for her.* swered; “and here comes his daughter Rachel 21 Then Jacob said to Laban, “Give me my with the sheep.” 7 Then he said: “There is still wife, that I may consummate my marriage with much daylight left; it is hardly the time to bring her, for my term is now completed.” 22 So Laban the animals home. Water the sheep, and then invited all the local inhabitants and gave a ban- continue pasturing them.” 8 They replied, “We quet. 23 At nightfall he took his daughter Leah cannot until all the shepherds are here to roll the and brought her to Jacob, and he consummated stone away from the mouth of the well; then can the marriage with her. 24 Laban assigned his we water the flocks.” maidservant Zilpah to his daughter Leah as her 9 While he was still talking with them, Rachel maidservant. 25 In the morning, there was Leah! arrived with her father’s sheep, for she was the So Jacob said to Laban: “How could you do this one who tended them. 10 As soon as Jacob saw to me! Was it not for Rachel that I served you? Rachel, the daughter of his mother’s brother Why did you deceive me?” 26 Laban replied, “It is

† (A’) departure from Laban in 31:43–54. As the chiasm reverses, so do 28:19 Bethel: i.e., “house of God”; the reference is to the house the fortunes of Laban and Jacob. Kedemites: see note on 25:6. of God in v. 17. 29:14 Bone and . . . flesh: the Hebrew idiom for English “flesh 28:20 This vow: knowing well that Esau’s murderous wrath and blood” (cf. 2:23; Jgs 9:2; 2 Sm 5:1 = 1 Chr 11:1). stands between him and the possession of the land promised him, 29:15–30 Laban’s deception and Jacob’s marriages. There are Jacob makes his vow very precise. He vows to make the God who many ironies in the passage. Jacob’s protest to Laban, “How could appeared to him his own if the God guides him safely to Paddan- you do this to me?” echoes the question put to Abraham (20:9) and aram and back to this land. Isaac (26:10) when their deceptions about their wives were discov- 29:1–14 Jacob’s arrival in Haran. The sight of Rachel inspires ered. The major irony is that Jacob, the deceiver of his father and Jacob to the superhuman feat of rolling back the enormous stone by brother about the blessing (chap. 27), is deceived by his uncle (stand- himself. The scene evokes the meeting of Abraham’s steward and ing in for the father) about his wife. Jacob’s mother Rebekah at a well (24:11–27). 29:17 Dull eyes: in the language of beauty used here, “dull” prob- The verse begins the story of Jacob’s time in Mesopotamia ably means lacking in the luster that was the sign of beautiful eyes, as (29:1–31:54), which is framed on either side by Jacob’s time in Ca- in 1 Sm 16:12 and Sg 4:1. naan, 25:19–28:22 and 32:1–36:43. In these chapters, Jacob suffers 29:18 Jacob offers to render service (Jos 15:16–17; 1 Sm 17:25; Laban’s duplicity as Esau had to suffer his, though eventually Jacob 18:17) to pay off the customary bridal price (Ex 22:15–16; Dt outwits Laban and leaves Mesopotamia a wealthy man. An elab- 22:29). orate chiastic (or envelope) structure shapes the diverse material: (A) Jacob’s arrival in Haran in 29:1–4; (B) contract with Laban in * 29:15–20; (C) Laban’s deception of Jacob in 29:21–30; (D) the 28:19 Gn 35:6; 48:3; Jos 18:13; 29:2 Gn 24:11–12. center, the birth of Jacob’s children in 29:31–30:24; (C’) Jacob’s de- Jgs 1:23; Hos 12:5. 29:5 Tb 7:4. ception of Laban in 30:25–43; (B’) dispute with Laban in 31:17–42; 29:1 Wis 10:10. 29:20 Hos 12:13. Genesis 29:27 64

maidservant. 30 Jacob then consummated his marriage with Rachel also, and he loved her ive It! more than Leah. Thus he served Laban another G seven years.* N When Lies Boomerang Jacob’s Children† redictably, Jacob becomes upset when he 31 When the Lord saw that Leah was unloved, P finds out he has been deceived by Laban he made her fruitful, while Rachel was barren. (see Gn 29:25). Yet, the very reason Jacob is 32 Leah conceived and bore a son, and she named working for his uncle Laban is because he has him Reuben;† for she said, “It means, ‘The Lord fled from his brother Esau, whom he deceived saw my misery; surely now my husband will love several years earlier (see 27:1–40). Jacob’s lies me.’ ”* 33 She conceived again and bore a son, and deceit have boomeranged, so now he is the and said, “It means, ‘The Lord heard that I was victim. unloved,’ and therefore he has given me this one 34 Just as the good deeds we do often come also”; so she named him Simeon.† Again she conceived and bore a son, and she said, “Now back to us, sometimes in surprising ways, so at last my husband will become attached to me, it is with the bad deeds. Think about your bad since I have now borne him three sons”; that deeds as slow-moving boomerangs. Sooner or is why she named him Levi.† 35 Once more she later, they will come back to you and the situation conceived and bore a son, and she said, “This probably won’t be too pleasant. Is that what you time I will give thanks to the Lord”; therefore want? Reflect on a lie you told that has come she named him Judah.† Then she stopped bear- back to haunt you. ing children.*

AAGn 29:15–30 1 When Rachel saw that she had not borne 30 children to Jacob, she became envious of her sister. She said to Jacob, “Give me children or I shall die!”* 2 Jacob became angry with Ra- chel and said, “Can I take the place of God, who has denied you the fruit of the womb?”* 3 She replied, “Here is my maidservant Bilhah. Have not the custom in our country to give the youn- intercourse with her, and let her give birth on my ger daughter before the firstborn. 27 Finish the knees,† so that I too may have children through bridal week† for this one, and then the other will her.”* 4 So she gave him her maidservant Bilhah also be given to you in return for another seven as wife,† and Jacob had intercourse with her. years of service with me.”* 5 When Bilhah conceived and bore a son for 28 Jacob did so. He finished the bridal week for Jacob, 6 Rachel said, “God has vindicated me; the one, and then Laban gave him his daughter indeed he has heeded my plea and given me a Rachel as a wife. 29 Laban assigned his maid- son.” Therefore she named him Dan.† 7 Rachel’s servant Bilhah to his daughter Rachel as her maidservant Bilhah conceived again and bore a

† 29:27 The bridal week: an ancient wedding lasted for seven days; 29:33 Simeon: in popular etymology, related to shama‘, “he cf. Jgs 14:12, 17. heard.” 29:31–30:24 The note of strife, first sounded between Jacob and 29:34 Levi: related to yillaweh, “he will become attached.” Esau in chaps. 25–27, continues between the two wives, since Ja- 29:35 Judah: related to ’odeh, “I will give thanks, praise.” cob loved Rachel more than Leah (29:30). Jacob’s neglect of Leah 30:3 On my knees: in the ancient Near East, a father would take moves God to make her fruitful (29:31). Leah’s fertility provokes a newborn child in his lap to signify that he acknowledged it as his Rachel. Leah bears Jacob four sons (Reuben, Levi, Simeon, and own; Rachel uses the ceremony in order to adopt the child and es- Judah) and her maidservant Zilpah, two (Gad and Asher). Rachel’s tablish her legal rights to it. maidservant Bilhah bears two (Dan and Naphtali). After the man- 30:4 As wife: in 35:22 Bilhah is called a “concubine” (Heb. pi- drakes (30:14–17), Leah bears Issachar and Zebulun and a daughter legesh). In v. 9, Zilpah is called “wife,” and in 37:2 both women are Dinah. Rachel then bears Joseph and, later in the land of Canaan, called wives. The basic difference between a wife and a concubine Benjamin (35:18). was that no bride price was paid for the latter. The interchange of 29:32 Reuben: the literal meaning of the Hebrew name is dis- terminology shows that there was some blurring in social status be- puted. One interpretation is re’u ben, “look, a son!”, but here in tween the wife and the concubine. Genesis (as also with the names of all the other sons of Jacob), it is 30:6 Dan: explained by the term dannanni, “he has vindicated given a symbolic rather than an etymological interpretation. Name me.” and person were regarded as closely interrelated. The symbolic in- * terpretation of Reuben’s name, according to the Yahwist source, is 29:27 Hos 12:13. 30:1 Prv 30:16. based on the similar-sounding ra’a be‘onyi, “he saw my misery.” In 29:30 Dt 21:15–17. 30:2 2 Kgs 5:7. the Elohist source, the name is explained by the similar-sounding 29:32 Gn 49:3. 30:3 Gn 16:2–4. ye’ehabani, “he will love me.” 29:35 Mt 1:2; Lk 3:33. 65 Genesis 30:37 second son for Jacob, 8 and Rachel said, “I have my disgrace.”* 24 She named him Joseph,† say- wrestled strenuously with my sister, and I have ing, “May the Lord add another son for me!” prevailed.” So she named him Naphtali.† 9 When Leah saw that she had ceased to bear Jacob Outwits Laban† G children, she took her maidservant Zilpah and 25 After Rachel gave birth to Joseph, Jacob said N gave her to Jacob as wife. 10 So Leah’s maidser- to Laban: “Allow me to go to my own region and vant Zilpah bore a son for Jacob. 11 Leah then land. 26 Give me my wives and my children for said, “What good luck!” So she named him whom I served you and let me go, for you know Gad.† 12 Then Leah’s maidservant Zilpah bore the service that I rendered you.” 27 Laban answered a second son to Jacob; 13 and Leah said, “What him: “If you will please! I have learned through good fortune, because women will call me fortu- divination that the Lord has blessed me because nate!” So she named him Asher.† of you.” 28 He continued, “State the wages I owe 14 One day, during the wheat harvest, Reuben you, and I will pay them.” 29 Jacob replied: “You went out and came upon some mandrakes† in know what work I did for you and how well your the field which he brought home to his mother livestock fared under my care; 30 the little you had Leah. Rachel said to Leah, “Please give me some before I came has grown into an abundance, since of your son’s mandrakes.” 15 Leah replied, “Was the Lord has blessed you in my company. Now, it not enough for you to take away my husband, when can I do something for my own household that you must now take my son’s mandrakes as well?” 31 Laban asked, “What should I give too?” Rachel answered, “In that case Jacob may you?” Jacob answered: “You do not have to give lie with you tonight in exchange for your son’s me anything. If you do this thing for me, I will mandrakes.” 16 That evening, when Jacob came again pasture and tend your sheep. 32 Let me go in from the field, Leah went out to meet him. through your whole flock today and remove from She said, “You must have intercourse with me, it every dark animal among the lambs and every because I have hired you with my son’s man- spotted or speckled one among the goats.† These drakes.” So that night he lay with her, 17 and God will be my wages. 33 In the future, whenever you listened to Leah; she conceived and bore a fifth check on my wages, my honesty will testify for son to Jacob. 18 Leah then said, “God has given me: any animal that is not speckled or spotted me my wages for giving my maidservant to my among the goats, or dark among the lambs, got husband”; so she named him Issachar.† 19 Leah into my possession by theft!” 34 Laban said, “Very conceived again and bore a sixth son to Jacob; well. Let it be as you say.” 20 and Leah said, “God has brought me a precious 35 That same day Laban removed the streaked gift. This time my husband will honor me, be- and spotted he-goats and all the speckled and cause I have borne him six sons”; so she named spotted she-goats, all those with some white on him Zebulun.† 21 Afterwards she gave birth to a them, as well as every dark lamb, and he put them daughter, and she named her Dinah. in the care of his sons.† 36 Then he put a three 22 Then God remembered Rachel. God listened days’ journey between himself and Jacob, while to her and made her fruitful. 23 She conceived Jacob was pasturing the rest of Laban’s flock. and bore a son, and she said, “God has removed 37 Jacob, however, got some fresh shoots of

† the Lord’s promise of numerous progeny; the birth of Joseph to his 30:8 Naphtali: explained by the Hebrew term naftulim, lit., “con- beloved Rachel signals the fulfillment in a special way. To enter into test” or “struggle.” the Lord’s second promise, the land, he must now return to Canaan. 30:11 Gad: explained by the Hebrew term begad, lit., “in luck,” 30:32 Dark . . . lambs . . . spotted or speckled . . . goats: in the i.e., “what good luck!” Near East the normal color of sheep is light gray, whereas that of 30:13 Asher: explained by the term be’oshri, lit., “in my good goats is dark brown or black. A minority of sheep in that part of the fortune,” i.e., “what good fortune,” and by the term ye’ashsheruni, world have dark patches, and a minority of goats, white markings. “they call me fortunate.” Laban is quick to agree to the offer, for Jacob would have received 30:14 Mandrakes: an herb whose root was thought to promote only a few animals. But Jacob gets the better of him, using two conception. The Hebrew word for mandrakes, duda’im, has erotic different means: (1) he separates out the weaker animals and then connotations, since it sounds like the words daddayim (“breasts”) provides visual impressions to the stronger animals at mating time (a and dodim (“sexual pleasure”). folkloric belief); (2) in 31:8–12, he transmits the preferred character- 30:18 Issachar: explained by the terms, sekari, “my reward,” and istics through controlled propagation. It should be noted that Jacob in v. 16, sakor sekartika, “I have hired you.” has been told what to do in a dream (31:10) and that God is behind 30:20 Zebulun: explained by the terms, zebadani . . .zebed the increase in his flocks. tob, “he has brought me a precious gift,” and yizbeleni, “he will 30:35 By giving the abnormally colored animals to his sons, honor me.” Laban not only deprived Jacob of his first small wages, but he also 30:24 Joseph: explained by the words yosep, “may he add,” and schemed to prevent the future breeding of such animals in the flock in v. 23, ’asap, “he has removed.” entrusted to Jacob. 30:25–43 Jacob’s deception of Laban. Jacob has been living in Laban’s household as an indentured worker paying off the bride price. Having paid off all his obligations, he wants to settle his ac- * counts with Laban. His many children attest to the fulfillment of 30:23 Lk 1:25. Genesis 30:38 66

poplar, almond and plane† trees, and he peeled speckled animals will be your wages,’ the entire white stripes in them by laying bare the white flock would bear speckled young; whenever he core of the shoots. 38 The shoots that he had said, ‘The streaked animals will be your wages,’ G peeled he then set upright in the watering the entire flock would bear streaked young. 9 So N troughs where the animals came to drink, so God took away your father’s livestock and gave it that they would be in front of them. When the to me. 10 Once, during the flock’s mating season, animals were in heat as they came to drink, 39 the I had a dream in which I saw he-goats mating goats mated by the shoots, and so they gave birth that were streaked, speckled and mottled. 11 In to streaked, speckled and spotted young. 40 The the dream God’s angel said to me, ‘Jacob!’ and I sheep, on the other hand, Jacob kept apart, and replied, ‘Here I am!’ 12 Then he said: ‘Look up and he made these animals face the streaked or com- see. All the he-goats that are mating are streaked, pletely dark animals of Laban. Thus he produced speckled and mottled, for I have seen all the flocks of his own, which he did not put with things that Laban has been doing to you. 13 I am Laban’s flock. 41 Whenever the hardier animals the God of Bethel, where you anointed a sacred were in heat, Jacob would set the shoots in the pillar and made a vow to me. Get up now! Leave troughs in full view of these animals, so that they this land and return to the land of your birth.’ ”* mated by the shoots; 42 but with the weaker an- 14 Rachel and Leah answered him: “Do we imals he would not put the shoots there. So the still have an heir’s portion in our father’s house? feeble animals would go to Laban, but the hardy 15 Are we not regarded by him as outsiders?† He ones to Jacob. 43 So the man grew exceedingly not only sold us; he has even used up the money prosperous, and he owned large flocks, male and that he got for us! 16 All the wealth that God female servants, camels, and donkeys. took away from our father really belongs to us and our children. So do whatever God has told Flight from Laban you.”* 17 Jacob proceeded to put his children 1 † Jacob heard that Laban’s sons were and wives on camels, 18 and he drove off all his 31 saying, “Jacob has taken everything that livestock and all the property he had acquired belonged to our father, and he has produced all in Paddan-aram, to go to his father Isaac in the this wealth from our father’s property.” 2 Jacob land of Canaan. perceived, too, that Laban’s attitude toward him 19 Now Laban was away shearing his sheep, was not what it had previously been. 3 Then the and Rachel had stolen her father’s household Lord said to Jacob: Return to the land of your images.† * 20 Jacob had hoodwinked† Laban the ancestors, where you were born, and I will be Aramean by not telling him that he was going to with you.* flee. 21 Thus he fled with all that he had. Once he 4 So Jacob sent for Rachel and Leah to meet him was across the Euphrates, he headed for the hill in the field where his flock was. 5 There he said to country of Gilead. them: “I have noticed that your father’s attitude 22 On the third day, word came to Laban that toward me is not as it was in the past; but the God Jacob had fled. 23 Taking his kinsmen with him, of my father has been with me. 6 You know well he pursued him for seven days† until he caught that with all my strength I served your father; 7 yet up with him in the hill country of Gilead. 24 But your father cheated me and changed my wages that night God appeared to Laban the Aramean ten times. God, however, did not let him do me in a dream and said to him: Take care not to say any harm.* 8 Whenever your father said, ‘The anything to Jacob.*

† 30:37 Plane: also called the Oriental Plane, a deciduous tree 31:20 Hoodwinked: lit., “stolen the heart of,” i.e., lulled the mind found in riverine forests and marshes. of. Aramean: the earliest extra-biblical references to the Arameans 31:1–54 Jacob flees with his family from Laban. The strife that date later than the time of Jacob, if Jacob is dated to the mid-second has always accompanied Jacob continues as Laban’s sons complain, millennium; to call Laban an Aramean and to have him speak Ara- “he has taken everything that belonged to our father”; the brothers’ maic (Jegar-sahadutha, v. 47) is an apparent anachronism. The word complaint echoes Esau’s in 27:36. Rachel and Leah overcome their may have been chosen to underscore the growing estrangement mutual hostility and are able to leave together, a harbinger of the between the two men and the fact that their descendants will be two reconciliation with Esau in chap. 33. different peoples. 31:15 Outsiders: lit., “foreign women”; they lacked the favored 31:23 For seven days: lit., “a way of seven days,” a general term legal status of native women. Used up: lit., “eaten, consumed”; the to designate a long distance; it would actually have taken a camel bridal price that a man received for giving his daughter in marriage caravan many more days to travel from Haran to Gilead, the region was legally reserved as her inalienable dowry. Perhaps this is the rea- east of the northern half of the Jordan. The mention of camels in this son that Rachel took the household images belonging to Laban. passage is apparently anachronistic since camels were not domesti- 31:19 Household images: in Hebrew, teraphim, figurines used in cated until the late second millennium. divination (Ez 21:26; Zec 10:2). Laban calls them his “gods” (v. 30). The * traditional translation “idols” is avoided because it suggests false gods, 31:3 Gn 26:3; 28:15; 32:10. 31:16 Wis 10:10–11. whereas Genesis seems to accept the fact that the ancestors did not al- 31:7 Jdt 8:26. 31:19 Gn 31:34; 1 Sm 19:13. ways live according to later biblical religious standards and laws. 31:13 Gn 28:18. 31:24 Wis 10:12. 67 Genesis 31:52

and mine, and let them decide between the two Jacob and Laban in Gilead of us. 25 When Laban overtook Jacob, Jacob’s tents 38 “In the twenty years that I was under you, were pitched in the hill country; Laban also no ewe or she-goat of yours ever miscarried, and G pitched his tents in the hill country of Gilead. I have never eaten rams of your flock. 39 * I never N 26 Laban said to Jacob, “How could you hood- brought you an animal torn by wild beasts; I wink me and carry off my daughters like prison- made good the loss myself. You held me respon- ers of war?† 27 Why did you dupe me by stealing sible for anything stolen by day or night.† 40 Of- away secretly? You did not tell me! I would have ten the scorching heat devoured me by day, and sent you off with joyful singing to the sound the frost by night, while sleep fled from my eyes! of tambourines and harps. 28 You did not even 41 Of the twenty years that I have now spent in allow me a parting kiss to my daughters and your household, I served you fourteen years for grandchildren! Now what you have done makes your two daughters and six years for your flock, no sense. 29 I have it in my power to harm all of while you changed my wages ten times. 42 If the you; but last night the God of your father said God of my father, the God of Abraham and the to me, ‘Take care not to say anything to Jacob!’ Fear of Isaac, had not been on my side, you 30 Granted that you had to leave because you would now have sent me away empty-handed. were longing for your father’s house, why did But God saw my plight and the fruits of my toil, you steal my gods?” 31 Jacob replied to Laban, and last night he reproached you.”* “I was frightened at the thought that you might 43 † Laban replied to Jacob: “The daughters are take your daughters away from me by force. 32 As mine, their children are mine, and the flocks are for your gods, the one you find them with shall mine; everything you see belongs to me. What not remain alive! If, with our kinsmen looking can I do now for my own daughters and for the on, you identify anything here as belonging to children they have borne? 44 † Come, now, let you, take it.” Jacob had no idea that Rachel had us make a covenant, you and I; and it will be a stolen the household images. treaty between you and me.” 33 Laban then went in and searched Jacob’s tent 45 Then Jacob took a stone and set it up as a sa- and Leah’s tent, as well as the tents of the two cred pillar.* 46 Jacob said to his kinsmen, “Gather maidservants; but he did not find them. Leaving stones.” So they got stones and made a mound; Leah’s tent, he went into Rachel’s. 34 † Mean- and they ate there at the mound. 47 Laban called while Rachel had taken the household images, it Jegar-sahadutha,† but Jacob called it Galeed. put them inside the camel’s saddlebag, and 48 Laban said, “This mound will be a witness seated herself upon them. When Laban had rum- from now on between you and me.” That is why maged through her whole tent without finding it was named Galeed— 49 and also Mizpah,† for them,* 35 she said to her father, “Do not let my he said: “May the Lord keep watch between you lord be angry that I cannot rise in your presence; and me when we are out of each other’s sight. I am having my period.” So, despite his search, 50 If you mistreat my daughters, or take other he did not find the household images. wives besides my daughters, know that even 36 Jacob, now angered, confronted Laban and though no one else is there, God will be a wit- demanded, “What crime or offense have I com- ness between you and me.” mitted that you should hound me? 37 Now that 51 Laban said further to Jacob: “Here is this you have rummaged through all my things, mound, and here is the sacred pillar that I have what have you found from your household be- set up between you and me. 52 This mound will longings? Produce it here before your kinsmen be a witness, and this sacred pillar will be a

† 31:26 Prisoners of war: lit., “women captured by the sword”; the fused. One version is the Yahwist source, and another source has women of a conquered people were treated as part of the victor’s been used to supplement it. spoil; cf. 1 Sm 30:2; 2 Kgs 5:2. 31:44–54 The treaty is a typical covenant between two parties: 31:34 As in chap. 27, a younger child (Rachel) deceives her fa- Jacob was bound to treat his wives (Laban’s daughters) well, and La- ther to gain what belongs to him. ban was bound not to cross Jacob’s boundaries with hostile intent. 31:39 Jacob’s actions are more generous than the customs sug- 31:47–48 Jegar-sahadutha: an Aramaic term meaning “mound of gested in the Code of Hammurabi: “If in a sheepfold an act of god has witness.” Galeed: in Hebrew, “the mound of witness.” occurred, or a lion has made a kill, the shepherd shall clear himself 31:49 Mizpah: a town in Gilead; cf. Jgs 10:17; 11:11, 34; Hos before the deity, and the owner of the fold must accept the loss” (par. 5:1. The Hebrew name mispa (“lookout”) is allied to yisep yhwh 266); cf. Ex 22:12. (“may the Lord keep watch”), and also echoes the word masseba 31:43–54 In this account of the non-aggression treaty between (“sacred pillar”). Laban and Jacob, the different objects that serve as witness (sacred pillar in v. 45, cairn of stones in v. 46), their different names (Jegar- * sahadutha in v. 47, Mizpah in v. 49), and the two references to the 31:34 Gn 31:19. 31:42 Gn 31:24, 29. covenant meal (vv. 46, 54) suggest that two versions have been 31:39 Ex 22:12. 31:45 Gn 28:18; 35:14. Genesis 31:53 68

witness, that, with hostile intent, I may not pass of my brother, from the hand of Esau! Otherwise I beyond this mound into your territory, nor may fear that he will come and strike me down and the you pass beyond it into mine. 53 May the God of mothers with the children. 13 You yourself said, ‘I G Abraham and the God of Nahor, the God of their will be very good to you, and I will make your de- N father, judge between us!” Jacob took the oath by scendants like the sands of the sea, which are too the Fear of his father Isaac.† 54 He then offered a numerous to count.’ ”* sacrifice on the mountain and invited his kins- 14 After passing the night there, Jacob selected men to share in the meal. When they had eaten, from what he had with him a present for they passed the night on the mountain. his brother Esau: 15 two hundred she-goats and twenty he-goats; two hundred ewes and twenty 1 † Early the next morning, Laban kissed rams; 16 thirty female camels and their young; 32 his grandchildren and his daughters and forty cows and ten bulls; twenty female donkeys blessed them; then he set out on his journey back and ten male donkeys. 17 He put these animals in home. 2 Meanwhile Jacob continued on his own the care of his servants, in separate herds, and he way, and God’s angels encountered him. 3 When told the servants, “Go on ahead of me, but keep Jacob saw them he said, “This is God’s encamp- some space between the herds.” 18 He ordered ment.” So he named that place Mahanaim.† the servant in the lead, “When my brother Esau meets you and asks, ‘To whom do you belong? Envoys to Esau Where are you going? To whom do these ani- 4 Jacob sent messengers ahead to his brother mals ahead of you belong?’ 19 tell him, ‘To your Esau in the land of Seir, the country of Edom,* servant Jacob, but they have been sent as a gift to 5 ordering them: “Thus you shall say to my lord my lord Esau. Jacob himself is right behind us.’ ” Esau: ‘Thus says your servant Jacob: I have been 20 He also ordered the second servant and the residing with Laban and have been delayed until third and all the others who followed behind the now. 6 I own oxen, donkeys and sheep, as well herds: “Thus and so you shall say to Esau, when as male and female servants. I have sent my lord you reach him; 21 and also tell him, ‘Your servant this message in the hope of gaining your favor.’ ” Jacob is right behind us.’ ” For Jacob reasoned, 7 When the messengers returned to Jacob, they “If I first appease him with a gift that precedes said, “We found your brother Esau. He is now me, then later, when I face him, perhaps he will coming to meet you, and four hundred men are forgive me.” 22 So the gifts went on ahead of him, with him.” while he stayed that night in the camp. 8 Jacob was very much frightened. In his anxiety, he divided the people who were with him, as well Jacob’s New Name† as his flocks, herds and camels, into two camps. 23 That night, however, Jacob arose, took his 9 “If Esau should come and attack one camp,” he two wives, with the two maidservants and his reasoned, “the remaining camp may still escape.” eleven children, and crossed the ford of the 10 Then Jacob prayed: “God of my father Abraham Jabbok. 24 After he got them and brought them and God of my father Isaac! You, Lord, who said across the wadi and brought over what belonged to me, ‘Go back to your land and your relatives, to him, 25 Jacob was left there alone. Then a and I will be good to you.’* 11 I am unworthy of all man† wrestled with him until the break of dawn. the acts of kindness and faithfulness that you have 26 When the man saw that he could not prevail performed for your servant: although I crossed the over him, he struck Jacob’s hip at its socket, so Jordan here with nothing but my staff, I have now that Jacob’s socket was dislocated as he wrestled grown into two camps. 12 Save me from the hand with him.* 27 The man then said, “Let me go, for

† 31:53 Fear of . . . Isaac: an archaic title for Jacob’s God of the e.g., the trial of the hero before he can return home, the nocturnal Father. demon’s loss of strength at sunrise, the demon protecting its river, the 32:1–22 Jacob’s negotiations with Esau. Laban kisses his daugh- power gained by knowledge of an opponent’s name—but these have ters and grandchildren good-bye but not Jacob. On leaving Mesopo- been worked into a coherent though elliptical narrative. The point of tamia, Jacob has an encounter with angels of God (vv. 2–3), which the tale seems to be that the ever-striving, ever-grasping Jacob must provokes him to exclaim, “This is God’s encampment,” just as he eventually strive with God to attain full possession of the blessing. exclaimed upon leaving Canaan, “This is the house of God, the gate- 32:25 A man: as with Abraham’s three visitors in chap. 18, who way to heaven” (28:11–17). appear sometimes as three, two, and one (the latter being God), this 32:3 Mahanaim: a town in Gilead (Jos 13:26, 30; 21:38; 2 Sm figure is fluid; he loses the match but changes Jacob’s name (v. 29), 2:8; etc.). The Hebrew name means “two camps.” There are other an act elsewhere done only by God (17:5, 15). A few deft narrative allusions to the name in vv. 8, 11. touches manage to express intimate contact with Jacob while pre- 32:23–33 As Jacob crosses over to the land promised him, serving the transcendence proper to divinity. worried about the impending meeting with Esau, he encounters a * mysterious adversary in the night with whom he wrestles until morn- 32:4 Gn 36:6. Ex 32:13; Heb 11:12. ing. The cunning Jacob manages to wrest a blessing from the night 32:10 Gn 31:3. 32:26 Hos 12:5. stranger before he departs. There are folkloric elements in the tale— 32:13 Gn 28:14; 48:16; 69 Genesis 33:14 it is daybreak.” But Jacob said, “I will not let you go until you bless me.” 28 “What is your name?” the man asked. He answered, “Jacob.”* 29 Then ray It! the man said, “You shall no longer be named G N Jacob, but Israel,† because you have contended Wrestling with God with divine and human beings and have prevailed.” 30 Jacob then asked him, “Please tell me ven after twenty years, Jacob is anxious your name.” He answered, “Why do you ask for E about meeting Esau again. This time Jacob my name?” With that, he blessed him. 31 Jacob uses his craftiness not to deceive Esau but to named the place Peniel,† “because I have seen gain Esau’s good graces. Then, while on the way God face to face,” he said, “yet my life has been home, he has an amazing religious experience. spared.”* Many Scripture scholars believe the strange 32 At sunrise, as he left Penuel, Jacob limped wrestling encounter is a symbol that Jacob has 33 along because of his hip. That is why, to this become a changed person. He finally realizes day, the Israelites do not eat the sciatic muscle that in all his troubles, God was his true oppo- that is on the hip socket, because he had struck nent. Jacob’s hip socket at the sciatic muscle. Perhaps at times you have wrestled with your- Jacob and Esau Meet† self or with God. It is not so much that God is 1 Jacob looked up and saw Esau coming, your opponent or that you are in a contest. It is 33 and with him four hundred men. So he the wrestling itself that matters. When you face divided his children among Leah, Rachel, and challenges, especially the big ones, you wrestle the two maidservants, 2 putting the maidservants between the person you are now and the person and their children first, Leah and her children God is calling you to be. next, and Rachel and Joseph last. 3 He himself In your prayer time, reflect or journal on the went on ahead of them, bowing to the ground following questions: seven times, until he reached his brother. 4 Esau • When does it seem like God is trying to wres- ran to meet him, embraced him, and flinging tle with you? What does it feel like? himself on his neck, kissed him as he wept. • Is God challenging you about something 5 Then Esau looked up and saw the women in your life right now? and children and asked, “Who are these with • What blessings might you gain in you?” Jacob answered, “They are the children accepting God’s challenge with whom God has graciously favored your and changing your life? servant.” 6 Then the maidservants and their children came forward and bowed low; 7 next, Leah AAGn 32:23–33 and her children came forward and bowed low; lastly, Joseph and Rachel came forward and bowed low. 8 Then Esau asked, “What did you intend with all those herds that I encountered?” me, and I have an abundance.” Since he urged Jacob answered, “It was to gain my lord’s favor.” him strongly, Esau accepted. 9 Esau replied, “I have plenty; my brother, you 12 Then Esau said, “Let us break camp and be should keep what is yours.” 10 “No, I beg you!” on our way; I will travel in front of you.” 13 But said Jacob. “If you will do me the favor, accept Jacob replied: “As my lord knows, the children this gift from me, since to see your face is for are too young. And the flocks and herds that me like seeing the face of God—and you have are nursing are a concern to me; if overdriven received me so kindly. 11 Accept the gift I have for even a single day, the whole flock will die. brought you. For God has been generous toward 14 Let my lord, then, go before his servant, while

† 32:29 Israel: the first part of the Hebrew name Yisrael is given a vious chapter. In contrast, this meeting brings reconciliation. Esau, popular explanation in the word saritha, “you contended”; the second impulsive but largehearted, kisses the cunning Jacob and calls him part is the first syllable of ’elohim, “divine beings.” The present inci- brother (v. 9). Jacob in return asks Esau to accept his blessing (bera- dent, with a similar allusion to the name Israel, is referred to in Hos kah, translated “gift,” v. 11), giving back at least symbolically what 12:5, where the mysterious wrestler is explicitly called an angel. he had taken many years before and responding to Esau’s erstwhile 32:31 Peniel: a variant of the word Penuel (v. 32), the name of a complaint (“he has taken away my blessing,” 27:36). Verses 12–17 town on the north bank of the Jabbok in Gilead (Jgs 8:8–9, 17; 1 Kgs show that the reconciliation is not total and, further, that Jacob does 12:25). The name is explained as meaning “the face of God,” peni- not intend to share the ancestral land with his brother. ’el. Yet my life has been spared: see note on 16:13. * 33:1–20 The truly frightening confrontation seems to have al- 32:28 Gn 35:10; 1 Kgs 18:31; 32:31 Jgs 13:22. ready occurred in Jacob’s meeting the divine stranger in the pre- 2 Kgs 17:34. Genesis 33:15 70

18 Jacob arrived safely at the city of Shechem, which is in the land of Canaan, when he came ive It! from Paddan-aram. He encamped in sight of G the city.* 19 The plot of ground on which he had N Letting Go of the Past pitched his tent he bought for a hundred pieces of money† from the descendants of Hamor, the acob is understandably apprehensive as he father of Shechem.* 20 He set up an altar there J approaches his long-estranged twin brother. and invoked “El, the God of Israel.”* How will Esau react? But Esau, who was wronged by Jacob, runs to meet him and gives him a hug. The Rape of Dinah All is forgiven, and the two are reconciled at last. 1 † Dinah, the daughter whom Leah had This story is like the parable of the prodigal son 34 borne to Jacob, went out to visit some of 2 in Luke 15:11–32. the women of the land. When Shechem, son All of us have wronged others, especially the of Hamor the Hivite,† the leader of the region, people we care about most. All of us have also saw her, he seized her and lay with her by force. 3 He was strongly attracted to Dinah, daughter of experienced forgiveness. Nothing is quite like Jacob, and was in love with the young woman. the freedom that comes with genuine forgive- So he spoke affectionately to her. 4 Shechem said ness and reconciliation. A burden is lifted. A to his father Hamor, “Get me this young woman heavy heart is made lighter. A vengeful attitude for a wife.” is transformed into a feeling of inner peace and 5 Meanwhile, Jacob heard that Shechem had de- harmony. This is the work of God’s grace. For- filed his daughter Dinah; but since his sons were giveness and reconciliation are powerful signs of out in the field with his livestock, Jacob kept quiet the presence of God. We can almost feel the until they came home. 6 Now Hamor, the father enormous sense of relief Jacob experiences as of Shechem, went out to discuss the matter with he realizes that his brother holds no grudge. Jacob, 7 just as Jacob’s sons were coming in from • Does a relationship in your life need forgive- the field. When they heard the news, the men ness and reconciliation? If so, what can you do were indignant and extremely angry. Shechem to bring about healing in this relationship? had committed an outrage in Israel by lying with Jacob’s daughter; such a thing is not done.* 8 Ha- AAGn 33:1–17 mor appealed to them, saying: “My son Shechem has his heart set on your daughter. Please give her to him as a wife. 9 Intermarry with us; give your daughters to us, and take our daughters for yourselves. 10 Thus you can live among us. The land is open before you. Settle and move about freely in I proceed more slowly at the pace of the livestock it and acquire holdings here.”† 11 Then Shechem before me and at the pace of my children, until appealed to Dinah’s father and brothers: “Do me I join my lord in Seir.” 15 Esau replied, “Let me this favor, and whatever you ask from me, I will at least put at your disposal some of the people give. 12 No matter how high you set the bridal price who are with me.” But Jacob said, “Why is this and gift, I will give you whatever you ask from me; that I am treated so kindly, my lord?” 16 So on only give me the young woman as a wife.” that day Esau went on his way back to Seir, 17 and Jacob broke camp for Succoth.† There Jacob built Revenge of Jacob’s Sons a home for himself and made booths for his live- 13 Jacob’s sons replied to Shechem and his stock. That is why the place was named Succoth. father Hamor with guile, speaking as they did

† 33:17 Succoth: an important town near the confluence of the 30–31 leave the situation unresolved, with Jacob concerned about Jabbok and the Jordan (Jos 13:27; Jgs 8:5–16; 1 Kgs 7:46). Booths: in the welfare of the whole family, and Simeon and Levi concerned Hebrew, sukkot, of the same sound as the name of the town. only about the honor of their full sister. The danger to the family from 33:19 Pieces of money: in Hebrew, qesita, a monetary unit of narrow self-interest will continue in the Joseph story. which the value is unknown. Descendants of Hamor: Hamorites, 34:2 Hivite: the Greek text has “Horite”; the terms were appar- “the people of Hamor”; cf. Jgs 9:28. Hamor was regarded as the ently used indiscriminately to designate the Hurrian or other non- eponymous ancestor of the pre-Israelite inhabitants of Shechem. Semitic elements in Palestine. 34:1–31 The story of the rape of Dinah and the revenge of Jacob’s 34:10 Hamor seems to be making concessions to Jacob’s family sons on the men of the city of Shechem may reflect the relations of in the hope of avoiding warfare between the two families. the tribes of Simeon and Levi to their Canaanite neighbors around * Shechem; the tribes are represented by their eponymous ancestors. 33:18 Gn 12:6; Jn 4:5. 33:20 Jgs 6:24. Jacob’s farewell testament (49:5–7) cites this incident as the reason 33:19 Jos 24:32; Jn 4:5; Acts 34:7 2 Sm 13:12. for the decline of the tribes of Simeon and Levi. Ominously, vv. 7:16. 71 Genesis 35:2 because he had defiled their sister Dinah. 14 They said to them, “We are not able to do this thing: to give our sister to an uncircumcised man. For that ive It! would be a disgrace for us. 15 Only on this condi- G N tion will we agree to that: that you become like No Way, Shechem! us by having every male among you circumcised. 16 Then we will give you our daughters and take very now and then there will be a news story your daughters in marriage; we will settle among E about someone being attacked by another you and become one people. 17 But if you do not person or one ethnic group attacking another listen to us and be circumcised, we will take our group, and sometimes part of their domination daughter and go.” and victory includes rape. This is an especially 18 Their proposal pleased Hamor and his son evil act because it combines brutal violence with 19 Shechem. The young man lost no time in act- sex. Any time a woman is raped, she is violated ing on the proposal, since he wanted Jacob’s against her will, and she can never be the same. daughter. Now he was more highly regarded Males can also be victims of rape. than anyone else in his father’s house. 20 So The story in Genesis, chapter 34, tells us of Hamor and his son Shechem went to the gate Shechem, a local prince, who rapes Dinah. Be- of their city and said to the men of their city: 21 “These men are friendly toward us. Let them cause of his power, Shechem figures he can do settle in the land and move about in it freely; what he wants to her. But in the end, his life is there is ample room in the land for them. We taken. can take their daughters in marriage and give our Rape is a violent and sinful act, no matter daughters to them. 22 But only on this condition what the context. We are to respect one an- will the men agree to live with us and form one other, no matter what. Position or power does people with us: that every male among us be not give us the right to commit sexual violence. circumcised as they themselves are. 23 Would not Rape and any other sexual abuse are an outrage their livestock, their property, and all their ani- to God. mals then be ours? Let us just agree with them, so that they will settle among us.” AAGn 34:1–31 24 All who went out of the gate of the city listened to Hamor and his son Shechem, and all the males, all those who went out of the gate of the city,† were circumcised. 25 On the third day, while they were still in pain, two of Jacob’s sons, Simeon and Levi, brothers of Dinah, each took his sword, advanced against the unsuspecting Canaanites and the Perizzites. I have so few men city and massacred all the males.* 26 After they that, if these people unite against me and attack had killed Hamor and his son Shechem with the me, I and my household will be wiped out.” sword, they took Dinah from Shechem’s house 31 But they retorted, “Should our sister be treated and left.* 27 Then the other sons of Jacob followed like a prostitute?” up the slaughter and sacked the city because their sister had been defiled. 28 They took their sheep, Bethel Revisited cattle and donkeys, whatever was in the city and 1 † God said to Jacob: Go up now to in the surrounding country. 29 They carried off all 35 Bethel. Settle there and build an altar their wealth, their children, and their women, there to the God who appeared to you when and looted whatever was in the houses.* you were fleeing from your brother Esau.* 2 So 30 Jacob said to Simeon and Levi: “You have Jacob told his household and all who were with brought trouble upon me by making me re- him: “Get rid of the foreign gods† among you; pugnant to the inhabitants of the land, the then purify yourselves and change your clothes.

† (see Ps 122:1 and Is 2:3, 5). 34:24 All those who went out of the gate of the city: apparently 35:2 Foreign gods: divine images, including those of household meaning all the residents. By temporarily crippling the men through deities (see note on 31:19), that Jacob’s people brought with them circumcision, Jacob’s sons deprived the city of its defenders. from Paddan-aram. 35:1–7 Jacob returns to Bethel and founds the sanctuary, an event that forms a “bookend” to the first visit to Bethel in 28:10–22. To enter the Lord’s sanctuary, one must purify oneself and get rid * of all signs of allegiance to other gods (Jos 24:23; Jgs 10:16). Jacob 34:25 Gn 49:6. 34:29 Jdt 9:3–4. also seems to initiate the custom of making a pilgrimage to Bethel 34:26 Jdt 9:2. 35:1 Gn 28:12–13. Genesis 35:3 72

3 Let us now go up to Bethel so that I might build an altar there to the God who answered Jacob’s Family me in the day of my distress and who has been 16 Then they departed from Bethel; but while G with me wherever I have gone.” 4 They gave Ja- they still had some distance to go to Ephrath, N cob all the foreign gods in their possession and Rachel went into labor and suffered great dis- also the rings they had in their ears† and Jacob tress. 17 When her labor was most intense, the buried them under the oak that is near Shechem. midwife said to her, “Do not fear, for now you 5 Then, as they set out, a great terror fell upon the have another son.” 18 With her last breath—for surrounding towns, so that no one pursued the she was at the point of death—she named him sons of Jacob. Ben-oni;† but his father named him Benjamin. 6 Thus Jacob and all the people who were with 19 Thus Rachel died; and she was buried on the him arrived in Luz (now Bethel) in the land of road to Ephrath (now Bethlehem).† * 20 Jacob Canaan.* 7 There he built an altar and called the set up a sacred pillar on her grave, and the same place El-Bethel,† for it was there that God had re- pillar marks Rachel’s grave to this day. vealed himself to him when he was fleeing from 21 Israel moved on and pitched his tent beyond his brother.* Migdal-eder. 22 While Israel was encamped in 8 Deborah, Rebekah’s nurse, died. She was that region, Reuben went and lay with Bilhah, buried under the oak below Bethel, and so it was his father’s concubine. When Israel heard of it, named Allon-bacuth.† he was greatly offended.† * 9 On Jacob’s arrival from Paddan-aram, God The sons of Jacob were now twelve. 23 The appeared to him again and blessed him. 10 God sons of Leah: Reuben, Jacob’s firstborn, Simeon, said to him: Levi, Judah, Issachar, and Zebulun; 24 † the sons of Rachel: Joseph and Benjamin; 25 the sons of Your name is Jacob. Rachel’s maidservant Bilhah: Dan and Naphtali; You will no longer be named Jacob, 26 the sons of Leah’s maidservant Zilpah: Gad but Israel will be your name.* and Asher. These are the sons of Jacob who were born to him in Paddan-aram. So he was named Israel. 11 Then God said to 27 Jacob went home to his father Isaac at him: I am God Almighty; be fruitful and mul- Mamre, in Kiriath-arba (now Hebron), where tiply. A nation, indeed an assembly of nations, Abraham and Isaac had resided. 28 The length of will stem from you, and kings will issue from Isaac’s life was one hundred and eighty years; your loins. 12 The land I gave to Abraham and 29 then he breathed his last. He died as an old Isaac I will give to you; and to your descendants man and was gathered to his people. After a full after you I will give the land.* life, his sons Esau and Jacob buried him. 13 Then God departed from him. 14 In the place where God had spoken with him, Jacob set up a Edomite Lists† sacred pillar, a stone pillar, and upon it he made 1 These are the descendants of Esau (that a libation and poured out oil.* 15 Jacob named 36 is, Edom). 2 † Esau took his wives from the place where God spoke to him Bethel. among the Canaanite women: Adah, daughter

† family and of discord between father and son. 35:4 Rings . . . their ears: the earrings may have belonged to the 35:24–26 Benjamin is here said to have been born in Paddan- gods because earrings were often placed on statues. aram, apparently because all twelve sons of Jacob are considered 35:7 El-Bethel: probably to be translated “the god of Bethel.” This as a unit. is one of several titles of God in Genesis that begin with El (= God), 36:1–43 The line of Esau. In the preceding chapter (35:22–26), e.g., El Olam (21:33), El Elyon (14:18), El the God of Israel (33:20), the list of Jacob’s children completes the narrative of Jacob; in this El Roi (16:13), and El Shaddai. Most of these (except El Shaddai) are chapter, the narrative of Esau is complete when his descendants are tied to specific Israelite shrines. listed. The notice of Abraham’s death and burial in 25:7–10 was 35:8 Allon-bacuth: the Hebrew name means “oak of weeping.” followed by a list of the line of his elder son Ishmael (25:12–18) and 35:18 Ben-oni: means either “son of my vigor” or, more likely in here Isaac’s death and burial are followed by the line of Esau. The the context, “son of affliction.” Benjamin: “son of the right hand,” lines of both Ishmael and Esau are introduced by the same double meaning a son who is his father’s help and support. formula, “These are the descendants of . . .” (25:12; 36:9) and “These 35:19 Bethlehem: the gloss comes from a later tradition that are the names of the sons of . . .” (25:13; 36:10). The chapter consists identified the site with Bethlehem, also called Ephrath or Ephratha of diverse material: vv. 1–3, Esau’s wives; vv. 9–14, Esau’s descen- (Jos 15:59; Ru 4:11; Mi 5:1). But Rachel’s grave was actually near dants; vv. 15–19, the clans of Esau; vv. 20–30, the Horites of Seir; vv. Ramah (Jer 31:15), a few miles north of Jerusalem, in the territory of 31–39, the Edomite kings; vv. 40–43, the Edomites. Benjamin (1 Sm 10:2). 36:2–14 The names of Esau’s wives and of their fathers given here 35:22 The genealogy in vv. 23–29 is prefaced by a notice about Reuben’s sleeping with Bilhah, his father’s concubine. Such an act * 35:6 Gn 28:19; Jos 18:13; Jgs 35:12 Ex 32:13; Heb 11:9. is a serious challenge to the authority of the father (cf. 2 Sm 3:7 1:22–23. 35:14 Gn 28:18; 31:45. and 16:21). In his final testament in chap. 49, Jacob cites this act of 35:7 Gn 28:12–13. 35:19 Gn 48:7; 1 Sm 10:2; Mi Reuben as the reason for Reuben’s loss of the authority he had as 35:10 1 Kgs 18:31; 2 Kgs 5:1. firstborn son (49:4). Reuben’s act is one more instance of strife in the 17:34. 35:22 Gn 49:4; 1 Chr 5:1. 73 Genesis 36:43 of Elon the Hittite; Oholibamah, the daughter of inhabitants of the land: Lotan, Shobal, Zibeon, Anah the son of Zibeon the Hivite;* 3 and Base- Anah,* 21 Dishon, Ezer, and Dishan; those are the math, daughter of Ishmael and sister of Neba- clans of the Horites, sons of Seir in the land of ioth. 4 Adah bore Eliphaz to Esau; Basemath bore Edom. 22 * The sons of Lotan were Hori and He- G Reuel;* 5 and Oholibamah bore Jeush, Jalam and mam, and Lotan’s sister was Timna. 23 These are N Korah. These are the sons of Esau who were born the sons of Shobal: Alvan, Mahanath, Ebal, She- to him in the land of Canaan.* pho, and Onam. 24 These are the sons of Zibeon: 6 Esau took his wives, his sons, his daughters, Aiah and Anah. He is the Anah who found water and all the members of his household, as well in the desert while he was pasturing the donkeys as his livestock, all his cattle, and all the prop- of his father Zibeon. 25 These are the children erty he had acquired in the land of Canaan, and of Anah: Dishon and Oholibamah, daughter of went to the land of Seir, away from his brother Anah. 26 These are the sons of Dishon: Hemdan, Jacob.* 7 Their possessions had become too great Eshban, Ithran, and Cheran. 27 These are the sons for them to dwell together, and the land in which of Ezer: Bilhan, Zaavan, and Akan. 28 These are they were residing could not support them be- the sons of Dishan: Uz and Aran. 29 These are the cause of their livestock. 8 So Esau settled in the clans of the Horites: the clans of Lotan, Shobal, highlands of Seir. (Esau is Edom.)* 9 These are Zibeon, Anah, 30 Dishon, Ezer, and Dishan; those the descendants of Esau,† ancestor of the Edom- are the clans of the Horites, clan by clan, in the ites, in the highlands of Seir. land of Seir. 10 These are the names of the sons of Esau: 31 * These are the kings who reigned in the Eliphaz, son of Adah, wife of Esau, and Reuel, land of Edom before any king reigned over the son of Basemath, wife of Esau. 11 * The sons of Israelites.† 32 Bela, son of Beor, became king Eliphaz were Teman, Omar, Zepho, Gatam, and in Edom; the name of his city was Dinhabah. Kenaz. 12 Timna was a concubine of Eliphaz, the 33 When Bela died, Jobab, son of Zerah, from son of Esau, and she bore Amalek to Eliphaz. Bozrah, succeeded him as king. 34 When Jobab Those were the sons of Adah, the wife of Esau. died, Husham, from the land of the Temanites, 13 These were the sons of Reuel: Nahath, Zerah, succeeded him as king. 35 When Husham died, Shammah, and Mizzah. Those were the sons of Hadad, son of Bedad, succeeded him as king. He Basemath, the wife of Esau.* 14 These were the is the one who defeated Midian in the country of sons of Esau’s wife Oholibamah—the daugh- Moab; the name of his city was Avith. 36 When ter of Anah, son of Zibeon—whom she bore to Hadad died, Samlah, from Masrekah, succeeded Esau: Jeush, Jalam, and Korah.* him as king. 37 When Samlah died, Shaul, from 15 These are the clans of the sons of Esau. The Rehoboth-on-the-River, succeeded him as king. sons of Eliphaz, Esau’s firstborn: the clans of Te- 38 When Shaul died, Baal-hanan, son of Achbor, man, Omar, Zepho, Kenaz, 16 Korah, Gatam, and succeeded him as king. 39 When Baal-hanan, son Amalek. These are the clans of Eliphaz in the of Achbor, died, Hadad succeeded him as king; land of Edom; they are the sons of Adah. 17 These the name of his city was Pau. His wife’s name are the sons of Reuel, son of Esau: the clans of was Mehetabel, the daughter of Matred, son of Nahath, Zerah, Shammah, and Mizzah. These Mezahab. are the clans of Reuel in the land of Edom; they 40 These are the names of the clans of Esau are the sons of Basemath, wife of Esau. 18 These identified according to their families and locali- were the sons of Oholibamah, wife of Esau: ties: the clans of Timna, Alvah, Jetheth, 41 Ohol- the clans of Jeush, Jalam, and Korah. These are ibamah, Elah, Pinon, 42 Kenaz, Teman, Mibzar, the clans of Esau’s wife Oholibamah, daughter 43 Magdiel, and Iram. Those are the clans of the of Anah. 19 These are the sons of Esau—that is, Edomites, according to their settlements in their Edom—according to their clans. territorial holdings—that is, of Esau, the ancestor 20 These are the sons of Seir the Horite,† the of the Edomites.

† differ considerably from their names cited from other old sources in ing to 1 Sm 14:47, Saul waged war against the Edomites; according 26:34 and 28:9. Zibeon the Hivite: in v. 20 he is called a “Horite”; to 2 Sm 8:2, 13–14 and 1 Kgs 11:14–17, David made Edom a vassal see note on 34:2. state and nearly wiped out the royal line. These events reflect the 36:9 These are the descendants of Esau: the original heading of words of the Lord to Rebekah at the birth of the boys, “the older shall the genealogy is preserved in v. 10 (“These are the names of the sons serve the younger” (25:23). of Esau”). This use of the Priestly formula is secondary and should not * be counted in the list of ten such formulas in Genesis. 36:2 Gn 26:34. 36:13 1 Chr 1:37. Seir the Horite 36:4 1 Chr 1:35. 36:14 1 Chr 1:35. 36:20 : according to Dt 2:12, the highlands of Seir 36:5 1 Chr 1:35. 36:20–21 1 Chr 1:38. were inhabited by Horites before they were occupied by the Edomites. 36:6 Gn 32:4. 36:22–28 1 Chr 1:39–42. 36:31 Before any king reigned over the Israelites: obviously this 36:8 Dt 2:4–5; Jos 24:4. 36:31–43 1 Chr 1:43–54. statement was written after the time of Saul, Israel’s first king. Accord- 36:11–12 1 Chr 1:36. Genesis 37:1 74

2 This is the story of the family of Jacob.† When Joseph was seventeen years old, he was tending ntroducing... the flocks with his brothers; he was an assistant G to the sons of his father’s wives Bilhah and Zil- N Joseph pah, and Joseph brought their father bad reports about them. 3 Israel loved Joseph best of all his he timeless power of Joseph’s story is re- sons, for he was the child of his old age; and he T affirmed by the long and successful run had made him a long ornamented tunic.† 4 When of the Broadway play Joseph and the Amazing his brothers saw that their father loved him best Technicolor Dreamcoat. (In other Bible versions, of all his brothers, they hated him so much that the “long ornamented tunic” in Genesis 37:3 is they could not say a kind word to him. translated as a “coat of many colors.”) The play 5 † Once Joseph had a dream, and when he is based on chapters 37–50 of Genesis, which told his brothers, they hated him even more.* 6 contain one of the world’s greatest stories of He said to them, “Listen to this dream I had. 7 family, jealousy, betrayal, and forgiveness. There we were, binding sheaves in the field, when suddenly my sheaf rose to an upright po- A son of Jacob and Rachel, Joseph carries sition, and your sheaves formed a ring around to Egypt the divine promises of land and descen- my sheaf and bowed down to it.” 8 His brothers dants, and eventually becomes the link with the said to him, “Are you really going to make your- story of Moses and the Exodus. As Jacob’s fa- self king over us? Will you rule over us?” So they vorite son, Joseph experiences the jealousy hated him all the more because of his dreams of his brothers, who sell him to Egyptian mer- and his reports.* chants. In Egypt, Joseph rises to power, becom- 9 Then he had another dream, and told it to his ing second in command to the pharaoh. Later, brothers. “Look, I had another dream,” he said; when Joseph’s brothers come to Egypt looking “this time, the sun and the moon and eleven for food, he forgives them and becomes recon- stars were bowing down to me.” 10 When he ciled with them. told it to his father and his brothers, his father Joseph’s story encourages us to forgive oth- reproved him and asked, “What is the meaning ers, even when we have been unjustly treated by of this dream of yours? Can it be that I and your them. Whenever we have been greatly wronged, mother and your brothers are to come and bow to the ground before you?” 11 So his brothers remembering Joseph will offer us hope and were furious at him but his father kept the mat- courage. ter in mind. AA 12 One day, when his brothers had gone to Gn 37:1—50:26 pasture their father’s flocks at Shechem, 13 Israel said to Joseph, “Are your brothers not tending our flocks at Shechem? Come and I will send you to them.” “I am ready,” Joseph answered. 14 “Go then,” he replied; “see if all is well with your brothers and the flocks, and bring back Joseph Sold into Egypt word.” So he sent him off from the valley of He- 1 Jacob settled in the land where his fa- bron. When Joseph reached Shechem, 15 a man 37 ther had sojourned, the land of Canaan.† came upon him as he was wandering about in † 37:1 The statement points ahead to 47:27, “Thus Israel settled in power of life and death over them; 45:1–47:27 is the resolution (recon- the land of Egypt, in the region of Goshen.” These two statements ciliation of Joseph to his brothers) and the salvation of the family. frame the Joseph narrative; the later material (47:28–49:33) is about 37:3 Jacob’s favoring Joseph over his other sons is a cause of the Jacob; chap. 50 brings to a conclusion themes remaining from the brothers’ attempt on his life. Throughout the story, Jacob is unaware earlier story. One aim of the Joseph story is to explain how Israel of the impact of his favoritism on his other sons (cf. vv. 33–35; came to Egypt after sojourning so long in Canaan. 42:36). Long ornamented tunic: the meaning of the Hebrew phrase 37:2 The Joseph story is great literature not only in its themes but in is unclear. In 2 Sm 13:18–19, it is the distinctive dress of unmarried its art. The stories show an interest in the psychology of the characters; royal daughters. The “coat of many colors” in the Septuagint became everyone acts “in character” yet there is never a doubt that a divine the traditional translation. Ancient depictions of Semites in formal purpose is bringing events to their conclusion. According to a literary dress show them with long, ornamented robes and that is the most analysis, vv. 1–4 set the scene; vv. 5–36 introduce the dramatic tension likely meaning here. Possibly, the young Joseph is given a coat that in the form of a conflict within the family; chaps. 38–41 describe the symbolizes honor beyond his years. Later, Pharaoh will clothe Joseph journeys away from their family of the eponymous ancestors of the two in a robe that symbolizes honor (41:42). great tribes of later times, Judah (chap. 38) and Joseph (chaps. 39–41) 37:5–10 Joseph’s dreams of ruling his brothers appear at first and their preliminary conclusions; chaps. 42–44 detail the famine and glance to be merely adolescent grandiosity, and they bring him journeys for food (chaps. 42, 43) that bring the brothers and (indirectly) * the father into fresh contact with a mature Joseph who now has the 37:5 Gn 42:9. 37:8 Gn 50:17–18.