NIV Faithlife Study Bible Digital Sampler

f e aT U R e s
38 | M a t t h e W 1 4 : 1 5
15As evening approached, the disciples came to
him and said, This is a remote place, and its already
getting late. Send the crowds away, so they can go to
the villages and buy themselves some food.
16 Jesus replied, They do not need to go away.
You give them something to eat.
17 We have here only five loaves of bread and
two fish, they answered.
18 Bring them here to me, he said. 19 And he di
rected the people to sit down on the grass. Taking
the five loaves and the two fish and looking up to
heaven, he gave thanks and broke the loaves. Then
he gave them to the disciples, and the disciples
gave them to the people. 20 They all ate and were

satisfied, and the disciples picked up twelve bas
ketfuls of broken pieces that were left over. 21 The
number of those who ate was about five thou
thousand
sand
men, besides wom
women
en and chil
children.
dren.
Jesus Walks on the Water
Innovative
infographics
22 Immediately Jesus made the disciples get into
to enrich your
the boat and go on ahead of him to the other side,
study
while he dismissed the crowd. 23 After heBible
had dis
14:22-33pp Mk 6:45-51; Jn 6:16-21
14:34-36pp Mk 6:53-56
missed them, he went up on a mountainside by

14:20 twelve basketfuls One per disciple. In the OT,
God fed his people with manna, but there were no edible
leftovers (Ex 16:14 21).
14:17 five loaves of bread and two fish A meal that

might feed two people. Bread and fish were the staples
of a Galilean peasant diet.
First-Century
Galilean Yard
Fishing
Boat
The fishing
technique of this
period required that
fishermen frequently
dive into the water.
Consequently,
fishermen often
worked without
clothing
(see Jn 21:7).
Sailboats of this
period had only a
mast and yard, and
were used near shore
under favorable wind
conditions.
Mast
This type of small sailboat was very

common in first century Galilee; it
was likely the same kind that Jesus
first disciples used.
Ancient fishing vessels
were small and not very
stable or maneuverable.
Net
Prow
Weights
Oars
The weights on
the perimeter of
the net pull the
edges down
around the fish.
Stern
Rudder
SIZE COMPARISON (approximate):
Delivery truck
School bus
Length: 37 ft.
Length: 27 ft.
The cast net

opens as it is
thrown and
hits the water
mostly flat.
Galilean
boat
Length: 26 ft.
As the
fisherman
retrieves the
net, the weights
come together
and trap the
fish inside.
f e aT U R e s
Informative articles
by respected scholars
and best-selling
authors
THE PARABLES OF JESUS

by Dean Deppe
arables are stories drawn from everyday life that illustrate a religious truth. They compare
familiar situations, persons or events to an unfamiliar or unrecognized truth. The hearers
of parables often identify with a particular character and react to the parables reversal of
expectations. Parables act as both a window to the kingdom of God and a mirror that convicts
listeners, trapping them through the element of surprise.
The beginning of the parable of the Workers in the Vineyard offers insight into the graciousness of
the God of the kingdom (Mt 20:1 10), whereas its conclusion raises a mirror to the ungraciousness of the first workers (Mt 20:11 16). Listeners who identify with the first workers get caught
in the trap of Jesus story identifying this element of surprise is crucial to understanding the
theme of the parable.
Parables are frequently organized according to their literary form. Parables that use simile present an explicit comparison using like or as (e.g., I am sending you out like sheep among
wolves, Mt 10:16). Parables that use metaphor equate two things in order to compare them
(e.g., You are the salt of the earth, Mt 5:13). Those using similitude link a common event with
a spiritual lesson (e.g., the parable of the Lost Sheep, Lk 15:3 7). Parables often occur as example stories, where characters serve as examples for listeners, such as in the Good Samaritan (Lk
10:29 37). There are also parables that are allegories, which consist of a series of metaphors
that together establish an extended comparison at a number of points, such as in the parable of
the Sower (Mk 4:1 9).
THEMES THAT CAN BE SEEN IN THE PARABLES INCLUDE:

Responses to Jesus teaching. These stories call listeners to respond faithfully to Jesus; examples
include the parable of the Ten Virgins (Mt 25:1 13) or the Wise and Foolish Builders (Mt 7:24 27).
Warnings about an imminent judgment. These include the parable of the Rich Fool (Lk 12:16 21) and
the Narrow Door (Lk 13:25 28).
Kingdom of God parables. These stories proclaim the coming of the kingdom of God and illustrate its
characteristics. Examples of this theme include the parables of the Wedding Guests (Mt 22:1 14),
and the Patch and Wineskins (Mk 2:19 22).
Growth of the kingdom parables. The parables of the Mustard Seed and Yeast (Lk 13:18 21) illustrate
the special presence of God.
Parables of Gods mercy. These stories show God as one who offers unconditional love; examples
include the parables of the Lost Sheep, Lost Coin and Lost Son (Lk 15:1 32).
Displays of Gods mercy by Jesus. Jesus showers the mercy of God upon marginalized people as in the
Rich Man and Lazarus (Lk 16:19 31) and the Pharisee and Tax Collector (Lk 18:9 14).
Calls to deeper discipleship. These stories stress the importance of obedience (the Two Sons in Mt
21:28 32), placing the kingdom first (the Hidden Treasure and Costly Pearl in Mt 13:44 46), humility
(Places at the Table in Lk 14:7 10) and prayer (the Persistent Widow in Lk 18:1 8).
f e aT U R e s
M at t h e W2:1 5 | 9
of the law, he asked them where the Messiah was

to be born. 5 In Bethlehem in Judea, they replied,
for this is what the prophet has written:
6 But
you, Bethlehem, in the land

of Judah,
are by no means least among the rulers
of Judah;
for out of you will come a ruler
who will shepherd my people Israel. a
The Escape to Egypt
7 Then Herod called the Magi secretly and found
out from them the exact time the star had ap

peared. 8 He sent them to Bethlehem and said,
Go and search carefully for the child. As soon as
you find him, report to me, so that I too may go
and worship him.
9 After they had heard the king, they went on
their way, and the star they had seen when it
rose went ahead of them until it stopped over
the place where the child was. 10 When they saw
the star, they were overjoyed. 11 On coming to the
2:4 called together all the peoples chief priests
Herod is not demonstrating piety or respect for the priests
in this instance; they functioned as his own cabinet and
body of advisers. He requires their expertise to determine the Messiahs birthplace. teachers of the law
Refers to trained interpreters of the Law of Moses. Their
reply in vv. 5 6 reflects a tradition stemming from Isa
11:1 2; Isa 11:10; and Mic 5:2, where the Messiah is
said to originate from the clan of Jesse (Davids father)
in Bethlehem.
2:6 no means least Matthews reading of Mic 5:2
reflects neither the original Hebrew nor the Septuagint
(Greek) translation. However, it is likely that multiple
Greek translations were available at this time. Despite the
variations in the text, the sense is the same: Bethlehems
importance comes from its connection to David and the
Davidic Messiah. See the table Jesus Fulfillment of Old
Testament Prophecy on p. XXXX. will shepherd Ancient
Near Eastern rulers often are portrayed as shepherds.
Three detailed life-of-Jesus

event timelines chronicling
his infancy and early ministry,
the journey to Jerusalem, and
the passion and resurrection
appears
eph.
Jesus is born
in Bethlehem.
Shepherds visit Jesus.
Mary and Joseph

present Jesus at
the temple.
house, they saw the child with his mother Mary,

and they bowed down and worshiped him. Then
they opened their treasures and presented him
with gifts of gold, frankincense and myrrh. 12 And
having been warned in a dream not to go back
to Herod, they returned to their country by an
other route.
13 When they had gone, an angel of the Lord
appeared to Joseph in a dream. Get up, he said,
take the child and his mother and escape to Egypt.
Stay there until I tell you, for Herod is going to
search for the child to kill him.
14 So he got up, took the child and his mother
during the night and left for Egypt, 15 where he
stayed until the death of Herod. And so was ful
filled what the Lord had said through the prophet:
Out of Egypt I called my son. b
a6
Micah5:2,4
b15
Hosea11:1
The same imagery is used throughout the OT (see Eze

34:23 and note; Jer 23:1 4; note on Jn 10:1 42).
2:7 the exact time the star had appeared Indicates
that time had already passed since Jesus birth. Compare note on 2:16.
2:8 As soon as you find him, report to me The Magi
likely came to Herod expecting to find the child in his
palace.
2:11 they bowed down and worshiped him This was
a common custom in the ancient Near East for honoring
kings, who were viewed as divine figures. gold, frankincense and myrrh These were costly luxury items suitable as gifts for the birth of an important or royal figure.
2:13 15 Joseph is warned in a dream to flee with his
family to Egypt. They hide there until Herod dies, and
then return home.
2:15 was fulfilled The ordinary expectations of the
Messiah would not have included fleeing into Egypt, but
Simon and Anna

prophesy
about Jesus.
The Magi come

to Bethlehem.
Herod kills all male

children in Bethlehem.
Jesus is circumcized.
Caesar Augustus
decrees a census.
Angels appear to
shepherds.
Joseph, Mary
The Magi ask Herod in Jerusalem and Jesus flee
about the king of the Jews.
to Egypt.
An angel appears
to Joseph in Egypt.
f e aT U R e s
27 family trees and

diagrams illustrate the
interconnectedness
of key characters in
Scripture
6 | M a t t h e W
Jesus Family Tree According to Matthew

w
(Mt 1:117)
Abraham
Nahshon
Isaac
Salmon
Abijah
Asa
Rahab
Jehoshaphat
Jacob
Boaz
Ruth
Jehoram
Judah
Tamar
Obed
Uzziah
11 sons
Perez
Zerah
Jesse
Jotham
Hezron
David
Bathsheba
Ahaz
Solomon
Ram
Hezekiah
Rehoboam
Amminadab
f e aT U R e s
M a t t h e W 1 0 : 3 5 | 29
is worth his keep. 11 Whatever town or village you

enter, search there for some worthy person and
stay at their house until you leave. 12 As you enter
the home, give it your greeting. 13 If the home is
deserving, let your peace rest on it; if it is not, let
your peace return to you. 14If anyone will not wel
come you or listen to your words, leave that home
or town and shake the dust off your feet. 15 Truly I
tell you, it will be more bearable for Sodom and Go
morrah on the day of judgment than for that town.
16 I am sending you out like sheep among
wolves. Therefore be as shrewd as snakes and as
innocent as doves. 17 Be on your guard; you will be
handed over to the local councils and be flogged
in the synagogues. 18 On my account you will be
brought before governors and kings as witnesses
to them and to the Gentiles. 19 But when they arrest
you, do not worry about what to say or how to say
it. At that time you will be given what to say, 20 for
it will not be you speaking, but the Spirit of your
Father speaking through you.
21 Brother will betray brother to death, and a
father his child; children will rebel against their
parents and have them put to death. 22 You will
be hated by everyone because of me, but the one
who stands firm to the end will be saved. 23 When
you are persecuted in one place, flee to another.
Truly I tell you, you will not finish going through
the towns of Israel before the Son of Man comes.
24 The
student is not above the teacher, nor a

servant above his master. 25 It is enough for stu
dents to be like their teachers, and servants like
their masters. If the head of the house has been
called Beelzebul, how much more the members
of his household!
26 So do not be afraid of them, for there is noth
ing concealed that will not be disclosed, or hidden
that will not be made known. 27 What I tell you in
the dark, speak in the daylight; what is whispered
in your ear, proclaim from the roofs. 28 Do not be
afraid of those who kill the body but cannot kill the
soul. Rather, be afraid of the One who can destroy
destroy
both soul and body in hell. 29Are not two sparrows
sold for a penny? Yet not one of them will fall to the
ground outside your Fa
Fathers
thers care.a 30And even the
Fair treatment
very hairs of your head are all numbered. 31So dont
be afraid; you are worth more than manyof
sparmultiple
rows.
32 Whoever acknowledges
acknowledges me before others, I
points
will also acknowl
knowledge
edge before
before my Father in heaven.of view
33 But whoever dis
disowns
owns me be
before
fore others, I will
disown before my Father
Father in heav
heaven.
en.
34 Do not suppose
suppose that I have come to bring
peace to the earth. I did not come to bring peace,
but a sword. 35 For I have come to turn
a man against his father,
a daughter against her mother,
a29
10:11 worthy person Refers to someone willing to

welcome the disciples and show them hospitality. This
also might indicate those who welcome the disciples
message.
10:13 your peace return to you The initial blessing
or greeting would not take effect on the house or its
inhabitants.
10:14 shake the dust off your feet This symbolic act
was a renunciation and indicated a severed relationship
(compare Ac 13:51).
10:15 Sodom and Gomorrah These cities are often used
as examples of divine judgment (e.g., Mt 11:23 24; 2Pe
2:6; Jude 7; Rev 11:8). Those who reject the disciples
and the message of the kingdom of heaven are left to
inevitable judgment. See Ge 19:1 29. the day of judgment Refers to the time when God will take account of
humanity (Rev 20:11 14).
Orwill; or knowledge
five plausible options for understanding this reference:

Jesus coming to his disciples upon their return from this
particular mission (vv. 6 15), Jesus resurrection, the
coming of the Holy Spirit at Pentecost, the destruction
of Jerusalem in AD 70, and the second coming of Jesus
at the end of the age. The overall passage is difficult
to interpret, but it seems to be looking ahead to final
judgment. Jesus probably means that, at his second
coming, there will still be people left in the towns of
Israel who have not accepted him. See note on 8:20.
10:25 Beelzebul A deity in the ancient Near East. The
name means Baal the Prince (see 2Ki 1:2 6). This
figure is later identified with Satan and the demons.
10:26 33 Despite the hardships they will face, Jesus
commands the disciples not to fear; rather, they should
be bold witnesses to Jesus message and faithfully carry
out their tasks.
10:16 25 Jesus himself will face persecution; so too

will his disciples. Here, he warns them of their fate and
assures them that the Spirit will give them the appropriate words in times of trial.
10:26 nothing concealed that will not be disclosed

In connection with Mt 10:27, this may refer to Jesus
message of the arrival of the kingdom of heaven (4:17).
It also might refer to the persecutors hidden sins that
will be revealed at the judgment.
10:28 be afraid of the One People should have a healthy
fear of God treating him with reverence.
10:31 So dont be afraid If God watches over sparrows,
he surely cares for his people.
10:16 as shrewd as snakes In the Biblical world,

serpents were associated with wisdom and cleverness
(e.g., Ge 3:1; 2Co 11:3).
10:18 governors and kings The highest officials. Jesus
is looking beyond his mission and predicting what would
happen to his followers in the future.
10:21 Brother will betray brother to death Jesus
predicts that his followers will face persecution and
betrayal by those closest to them.
10:22 will be saved See note on Mt 24:13.
10:23 before the Son of Man comes There are at least
10:34 39 While some receive Jesus message eagerly

and with great joy, others reject it with hostility.
10:34 a sword Jesus message inherently brings conflict.
The context may indicate persecution and martyrdom, but
interpersonal discord also results (vv. 21 22).
f e aT U R e s
22 | M a t t h e W 7 : 1 6
ferocious wolves. 16 By their fruit you will recog

nize them. Do people pick grapes from thornbush
es, or figs from thistles? 17 Likewise, every good
tree bears good fruit, but a bad tree bears bad
fruit. 18 A good tree cannot bear bad fruit, and a
bad tree cannot bear good fruit. 19 Every tree that
does not bear good fruit is cut down and thrown
into the fire. 20 Thus, by their fruit you will rec
ognize them.
True and False Disciples

21 Not
everyone who says to me, Lord, Lord,

will enter the kingdom of heaven, but only the one
who does the will of my Father who is in heaven.
22 Many will say to me on that day, Lord, Lord, did
we not prophesy in your name and in your name
drive out demons and in your name perform many
miracles? 23 Then I will tell them plainly, I never
knew you. Away from me, you evildoers!
The Wise and Foolish Builders

7:24-27pp Lk 6:47-49
24 Therefore everyone who hears these words
of mine and puts them into practice is like a wise
man who built his house on the rock. 25 The rain
contradict his instruction as false prophets people who

falsely claim to speak on Gods behalf (compare 2Pe 2:1
and note). sheeps clothing Refers to disguises that
portray innocence. ferocious wolves Describes those
seeking to undermine Jesus teaching for personal gain.
7:16 their fruit Refers to peoples deeds the natural
outcomes of their choices and inclinations. grapes from
thornbushes, or figs from thistles Images drawn from
horticulture would have resonated with Jesus audience,
as first-century Palestine was primarily an agrarian society.
7:19 thrown into the fire See Mt 3:10 and note.
7:21 23 Jesus continues the theme of false prophets,
emphasizing the need for obedience to his teaching.
7:21 Not everyone who says to me, Lord, Lord Those
who say this acknowledge Jesus as master. The affirmation that Jesus is Lord is meaningless if it is not backed
by obedience to Gods will. my Father See note on 5:16.
7:22 on that day Refers to the day of judgment (compare
Isa 2:11,17; Zec 14:4 21; Rev 20:11 15). did we not
prophesy in your name The three activities mentioned
in this verse are associated with the prophetic office.
7:23 I never knew you Communicates disassociation
or estrangement. Away from me, you evildoers A
citation of Ps 6:8.
7:24 27 The Sermon on the Mount ends with this parable, which attests to the reliability of Jesus teaching.
Wise people hear his words and respond in obedience;
foolish people disregard his words, fail to act according
to his teachings and suffer destructive consequences.
7:24 these words of mine Refers to the entire Sermon
on the Mount (Mt 5 7). puts them into practice Hearing
and understanding Jesus teaching is not sufficient; being
his disciple requires action (compare Jas 1:22 25). on
the rock The builder of this house used bedrock as
opposed to soil or sand as the foundation.
came down, the streams rose, and the winds blew

and beat against that house; yet it did not fall,
because it had its foundation on the rock. 26 But
everyone who hears these words of mine and
does not put them into practice is like a foolish
man who built his house on sand. 27 The rain came
down, the streams rose, and the winds blew and
beat against that house, and it fell with a great
crash.
28 When Jesus had finished saying these things,
the crowds were amazed at his teaching, 29 because
he taught as one who had authority, and not as
their teachers of the law.
Jesus Heals a Man With Leprosy

8:2-4pp Mk 1:40-44; Lk 5:12-14
When Jesus came down from the mountain

side, large crowds followed him. 2 A man with
leprosy a came and knelt before
before him and said,
Lord, if you are willing,
willing, you can make me clean.
3 Jesus reached out his hand and touched the
man. I am willing,
willing, he said.
Be clean! Immedi
Verse-by-verse
study
notes with the unique

focus of revealing nuances
from the original Biblical
7:25 streams rose Refers to flash floods. In dry climates
like that of Palestine, the ground
often could notfor
absorb
languages
modern
large amounts of rainwater, resulting in rapid flooding
readers
that could produce violent rivers.
a2
TheGreek word traditionally translated leprosy was used for

various diseases affecting the skin.
7:27 it fell with a great crash Indicates complete

destruction the fate of those who do not heed Jesus
teaching. He may be referring to the day of judgment,
since this seems to be the focus of Mt 7:21 23.
7:28 29 The crowds immediately recognize Jesus authority. He does not interpret or teach based on the
interpretation of earlier rabbis, as was the custom; rather,
he speaks prophetically on behalf of God.
7:29 one who had authority See note on Lk 4:32.
teachers of the law See note on Mt 2:4.
8:1 17 In the Sermon on the Mount (Mt 5 7), Jesus
teaches about the kingdom of heaven; now he begins
to demonstrate it through powerful deeds.
8:2 leprosy This refers to a variety of skin problems
that rendered a person ritually unclean (Lev 13 14).
People with this ailment lived apart from society and
often banded together to form semi-quarantined colonies.
When they encountered people, lepers were required
to shout a warning so that others would not become
contaminated. People suffering from leprosy rarely recovered. Lord Many of those who come to Jesus for healing
call him Lord (kyrios in Greek). In Greco-Roman society,
kyrios was an appropriate title for any superior (like sir),
but it also could be used to address the emperor, who
was considered divine. In the Septuagint (the Greek
translation of the OT), kyrios occurs about 6,000 times
to render the Hebrew texts yhwh (Yahweh), the divine
name of God. Matthew frequently uses kyrios in reference
to Jesus; the context determines whether the speaker
is recognizing Jesus divinity or simply showing respect.
8:3 touched the man Normally, touching a leper would
f e aT U R e s
28 | M a t t h e W 1 0 : 3
Andrew; James son of Zebedee, and his brother

John; 3 Philip and Bartholomew; Thomas and Mat
thew the tax collector; James son of Alphaeus, and
Thaddaeus; 4 Simon the Zealot and Judas Iscariot,
who betrayed him.
5 These twelve Jesus sent out with the following
instructions: Do not go among the Gentiles or
enter any town of the Samaritans. 6 Go rather to
the lost sheep of Israel. 7 As you go, proclaim this
message: The kingdom of heaven has come near.

8 Heal the sick, raise the dead, cleanse those who
have leprosy, a drive out demons. Freely you have
received; freely give.
9 Do not get any gold or silver or copper to take
with you in your belts 10 no bag for the journey
or extra shirt or sandals or a staff, for the worker
a8
TheGreek word traditionally translated leprosy was used for

p. XXXX. Andrew This is the last mention of Andrew by

name in Matthew. James son of Zebedee, and his
brother John James, John and Peter serve as Jesus
inner circle and often are privy to special circumstances
(see 17:1; 26:37).
10:3 Philip Not mentioned anywhere else in Matthew
(compare Jn 1:43 48; 6:5 7; 12:21 22; 14:8 9).
This apostle is not the same as Philip the evangelist in
the book of Acts (Ac 6:5; 8:1 8; 21:8). Bartholomew
Traditionally thought to be Nathanael (see Jn 1:46);
not mentioned anywhere else in Matthew. Thomas Not
mentioned anywhere else in Matthew (compare Jn 11:16;
14:5; 20:24 28; 21:2). Matthew the tax collector
See note on Mt 9:9. James son of Alphaeus A second
James, differentiated by the name of his father. Thaddaeus He is mentioned here and in Marks list, but the
lists in Luke and Acts have Judas, son of James. The
other disciples appear on all four lists (with the exception
of Judas Iscariot, who was dead by Ac 1). The identity of
Thaddeus remains uncertain.
10:4 Simon the Zealot The Greek word used here to
describe Simon, kananaios, translates an Aramaic word
meaning enthusiast. In the first century, the term could
refer to a sect of Jewish anti-Roman activists or describe
a person of religious zeal. This Simon is not mentioned
anywhere else in Matthew. See the table Major Groups
in Jesus Time on p. XXXX. Judas Iscariot Judas place-
ment at the end of the list probably reflects his later

betrayal of Jesus (see Mt 26:14 16,25,47 49; 27:3).
10:5 Gentiles Jesus first extends his announcement
of the kingdom of heaven to the Jews, who were eagerly awaiting its arrival. Their eventual rejection of
Jesus leads to the Gentile mission, which receives its
clearest expression in the ministry of the apostle Paul
(e.g., Ac 9:15). See the event line The Life of Paul
on p. XXXX. Samaritans Refers to people of mixed
Israelite and foreign descent who lived in the region
of Samaria (formerly the northern kingdom of Israel).
See note on Jn 4:9.
10:6 the lost sheep of Israel Refers to Jews.
10:7 The kingdom of heaven has come near The
disciples were to preach the same message that Jesus
preached and that John the Baptist preached before him
(compare Mt 3:2; 4:17). See note on 3:2.
Distinct,
attractive
tables for
deeper study
10:8 The actions listed here authenticate the disciples

message. These actions also show the arrival of the
kingdom of heaven (Lk 4:17 19).
10:8 Freely you have received; freely give Jesus calls
on the disciples to share the blessings of the kingdom
of heaven with no expectation of being compensated.
10:9 Do not get The disciples were to go without money
or supplies. Their needs would be met through Gods
provision.
The Twelve Apostles

MATTHEW 10:2 4
MARK 3:16 19
LUKE 6:13 16
ACTS 1:13
Simon Peter
Simon Peter
Simon Peter
Peter
Andrew
James, son of Zebedee
Andrew
John
John
James
James
John
Andrew
John
Andrew
Philip
Philip
Philip
Philip
Bartholomew
Bartholomew
Bartholomew
Thomas
Thomas
Matthew
Matthew
Bartholomew
Matthew
Thomas
Thomas
Matthew
James, son of Alphaeus
Thaddaeus
Thaddaeus
Simon the Zealot
Simon the Zealot
Simon the Zealot
Simon the Zealot
Judas, son of James
Judas, son of James
Judas Iscariot
Judas Iscariot
Judas Iscariot
f e aT U R e s
M a t t h e W 2 7 : 1 9 | 67
73 After a little while, those standing there went
up to Peter and said, Surely you are one of them;

your accent gives you away.
74 Then he began to call down curses, and he
swore to them, I dont know the man!
Immediately a rooster crowed. 75 Then Peter re
membered the word Jesus had spoken: Before the
rooster crows, you will disown me three times.
And he went outside and wept bitterly.
Judas Hangs Himself
27
Early in the morning, all the chief priests

and the elders of the people made their
plans how to have Jesus executed. 2 So they bound
him, led him away and handed him over to Pilate
the governor.
3 When Judas, who had betrayed him, saw that
Jesus was condemned, he was seized with remorse
and returned the thirty pieces of silver to the chief
priests and the elders. 4 I have sinned, he said,
for I have betrayed innocent blood.
What is that to us? they replied. Thats your
responsibility.
5 So Judas threw the money into the temple and
left. Then he went away and hanged himself.
6 The chief priests picked up the coins and said,
It is against the law to put this into the trea
sury, since it is blood mon
money.
ey. 7 So they de
decided
cided
to use the money to buy the potters
potters field as a
burial place for foreign
eigners.
ers. 8 That is why it has
been called the Field of Blood to this day. 9 Then
what was spoken by Jeremiah
Jeremiah the prophet
prophet was
fulfilled: They took the thirty
thirty pieces
pieces of silver,
silver,
26:73 your accent gives you away Peter speaks as
a Galilean.
26:74 to call down curses, and he swore Peters
third denial adds a curse to the oath. The meaning of
this detail is not clear; it does not necessarily refer to
using profanity.
27:1 2 As the day dawns, the religious leaders take
Jesus to Pilate to be sentenced. See the event line The
Life of Jesus: Passion and Resurrection on p. XXXX.
27:2 handed him over to Pilate Roman governor of
Judea. Only Roman authorities could impose the death
penalty (Jn 18:31). See the infographic Pontius Pilates
Inscription on p. XXXX.
Matthew 27:2
PILATE
Little is known of this Roman governor of Judea, but his

rule of the Jews is often depicted as turbulent. Philo,
a first-century Hellenistic-Jewish philosopher, describes
Pilates reign as characterized by theft, dishonesty,
violence and frequent executions of untried prisoners
(Philo, Gaium 302; compare Lk 13:1 and note). See
the table Political Leaders in the New Testament on
p. XXXX.
the price set on him by the people of Israel, 10 and

they used them to buy the potters field, as the
Lord commanded me. a
Jesus Before Pilate

27:11-26pp Mk 15:2-15; Lk 23:2,3,18-25;
Jn 18:29 19:16
11 Meanwhile Jesus stood before the governor,
and the governor asked him, Are you the king
of the Jews?
You have said so, Jesus replied.
12 When he was accused by the chief priests
and the elders, he gave no answer. 13 Then Pilate
asked him, Dont you hear the testimony they
are bringing against you? 14 But Jesus made no
reply, not even to a single chargeto the great
amazement of the governor.
15 Now it was the governors custom at the festi
val to release a prisoner chosen by the crowd. 16 At
that time they had a wellknown prisoner whose
name was Jesus b Barabbas. 17 So when the crowd
had gathered, Pilate asked them, Which one do
you want me to release to you: Jesus Barabbas, or
Jesus who is called the Messiah? 18 For he knew
it was out of self
selfinterest
self
interest that they had handed
handed
Jesus over to him.
19 While Pilate
Pilate was sitting on the judges seat, his
wife sent him this message: Dont have anything
Clear call-out boxes
to do with that inno
innocent man, for I have suffered
provide
today in a dream
becauseconcise
of him.
a great deal today
overviews of key
concepts or people
a10
10 SeeZech. 11:12,13; Jer. 19:1-13; 32:69. b16 Many
manuscripts do not have Jesus;
Jesus also in verse 17.
27:3 10 Recognizing his guilt in Jesus death sentence,

Judas hangs himself.
27:5 threw the money into the temple A parallel to Zec
11:13. he went away and hanged himself Compare
Ac 1:18 and note.
27:7 a burial place for foreigners Gentiles could not
be buried with Jews.
27:8 Field of Blood See Ac 1:19 and note.
27:9 spoken by Jeremiah the prophet The reference
to the potter and 30 pieces of silver comes from Zec
11:12 13; the allusion to a business transaction appears to reflect Jer 32:6 9. Thirty pieces of silver is
also the price someone owed if their ox killed a slave
(Ex 21:32). See the table Jesus
Jesus Fulfillment of Old
Testament Prophecy on p. XXXX.
27:11 26 The religious leaders hand Jesus over to
Pilate. Apparently wanting to free Jesus, Pilate offers
to release a prisoner, but the crowd calls for Barabbas
instead of Jesus.
27:16 Jesus Barabbas The other Gospels identify Barabbas as a violent insurrectionist (Mk 15:7; Lk 23:19;
Jn 18:40).
27:19 the judges seat An elevated bench that allowed
Pilate to be heard over the crowd. See the infographic
A Judgment Seat in Jerusalem on p. XXXX. dream In
writings from this period, dreams were common means
of supernatural revelation.
FIRST PROOFS
GENESIS
INTRODUCTION TO GENESIS
Genesis is about beginningsof the world, of humanity and of Israel. The book focuses on the
early stages of Gods relationship with humankind, as he sets a plan in motion to redeem the
world. God chooses Abrahamknown as Abram at the timeand his descendants to participate
in this plan. The thrilling stories of Abraham and his family make up the majority of Genesis.
BACKGROUND
The name Genesis comes from the Greek word meaning origins. But there is great debate
about the books origins and the rest of the Pentateuch (the first five books of the Bible). While
the text of Genesis does not identify its author, Jewish and Christian traditions ascribe the book
to Moses (e.g., Lk 24:44). However, this does not necessarily mean Moses himself wrote the Pentateuchit may simply be in the tradition of Moses, the first known writing prophet (Ex 20). The
Pentateuch may use multiple sources, and multiple p
eople may have added to it and edited it over
timewith it reaching its final form in the fifth century BC. Even if Moses had a major hand in
shaping this material, certain passages (such as the record of his death in Dt 34:112) indicate
that it underwent at least some editorial revision.
STRUCTURE
Genesis can be divided into two sections. First, Genesis 111 is known as the primeval history;
this section describes creation and its corruption by sin, with passages about humanitys fall (Ge
3), Noahs ark (chs. 69), and the tower of Babel (ch. 11). The second section, the patriarchal
Ur?
Mediterranean
Sea
Tigris River
Harran
Euphrates
River
Bethel
Shechem
Beersheba
Caption to come
9780310080572_01a_gen_lev_Faithlife SB_p1.indd 1
5/10/16 8:25 AM
FIRST PROOFS
2 | G e n e s i s INTRODUCTION
narratives (chs. 1250), begin with Gods promise to Abramto make him a great nation, bless
him and make him a blessing to the world (12:2). As the patriarchal narratives unfold, we discover
how Abram and his descendants respond to this promise.
Genesis 111 serves as a literary prequel to the rest of the book and to the Pentateuch. Israels
origin is set within the context of the origins of the universe, the earth, humanity and separate
people groups and languages. The section concludes with the introduction of Abram (11:2732),
the major character of the patriarchal narratives and the forefather of the Israelites. As a backdrop
to the Bibles message, Genesis 111 introduces us to God (known as Yahweh)showing his
power in creation and revealing his expectations for humanity.
In Genesis 1225, God calls Abram to leave his home and move to a new land. God intends to
show Abraham a land that he and his descendants will inhabit, the future land of Israel. God also
promises that a great nation will descend from Abram and his barren wife, Sarai. As a sign of
God and Abrams special relationshipcalled a covenantGod changes the c ouples names
to Abraham and Sarah (ch. 17). Holding onto a promise but still impatient, the c ouple decides
for Abraham to have a son by Hagar, Sarahs servant; the son is named Ishmael. In spite of this,
Sarah eventually gives birth to the son promised by God, Isaac.
Isaac fathers twins, Esau and Jacob (25:1936:43). Jacobwhose name God changes to
Israelhas 12 sons, including Joseph. Through a series of challenging events, Joseph eventu-
Dates Related to Genesis

Ishmael
is born
Isaac
is born
Abram
leaves Haran
for Canaan
Abraham is
given the
sign of the
covenant
Age 75
Age 99
Age 86
Age 100
Isaac marries
Rebekah at 40
Sarah dies
at 127
Age 137
Jacob and Esau

are born when
Isaac is 60
Age 160
Abraham
dies
Age 175
Age 140
5/10/16 8:25 AM
FIRST PROOFS
INTRODUCTION G e n e s i s | 3
ally claims a powerful role in Egypts royal court, and his family joins him in Egypt where, unfortunately, they will one day be enslaved (chs. 3750; see Exodus).
At every stage of the story, characters take matters into their own hands and often suffer painful
consequences, yet God remains faithful to his promises and his p
eople, now known as Israel.
OUTLINE
Creation, sin and the early history of the nations (1:111:32)
The life of Abraham (12:125:18)
The lives of Isaac and Jacob (25:1936:43)
The lives of Joseph and his brothers (37:150:26)
THEMES
Adam and Eves choices compromised our ability to live in Gods image; Genesis tells the story
of the beginning of Gods effort to renew his image in us. In Genesis, the p
eople of Israel are
selected to initiate Gods grand plan of salvation by being a blessing to the worlda plan that is
ultimately fulfilled in Jesus.
The major themes of promise and blessing run throughout the patriarchal narratives, as Gods
promises are repeated to Abraham, Isaac and Jacob. Their failures send a clear message that
Gods blessing is not because of any merit or righteousness on their own part; instead, Gods
blessing reflects his desire to restore humanity to right relationship with him. Genesis is the story
of God calling p
eople to turn from the sinful world and obey him.
5/10/16 8:25 AM
FIRST PROOFS
4 | G e n e s i s 1 : 1
5God called the light day, and the darkness
The Beginning
In the beginning God created the heavens

and the earth. 2Now the earth was formless
and empty, darkness was over the surface of
the deep, and the Spirit of God was hovering
over the waters.
3 And
God said, Let there be light, and there

was light. 4God saw that the light was good,
and he separ ated the light from the darkness.
1:12:3 The Bibles opening narrative introduces the

Bibles main characterGod. The creation account
emphasizes Gods power as he brings all things into
existence through divine decree. Gods creative activity
occurs over six days in Ge 1:331. The account ends
with the description of Gods rest on the seventh day in
2:13. The six-day structure reflects the overall pattern
the writer gives to Gods work. Creation is organized into
three categories: the heavens, the sea and sky, and the
earth. Gods creative activity forms and then fills each
of these categories. The focus of the creation account
demonstrates how God brought order and structure to
the universe. Throughout the Bible, Gods power over
creation shows his sovereignty (see Ps 104:135 and
note; Isa 40:12 and note).
1:1 In the beginning Genesis opens with the Hebrew
phrase bereshith, typically translated as in the beginning. There are two possible interpretations of this
phrase: a specific, absolute beginning of all time; or a
nonspecific, general beginning of Gods work of creation.
God The Hebrew word used here for God, elohim, is
plural. While elohim may be used to describe multiple
deities, OT authors usually use the term to refer to the
singular God of Israel (more than 2,000 instances), such
as here. See the infographic The Days of Creation on p.
XXXX. created The Hebrew word used here is bara. Compare Isa 40:26; note on Ge 1:27. the heavens and the
earth This phrase refers to the entirety of creation. The
OT often uses opposing word pairs to refer to a totality.
Genesis 1:1
BARA
The Hebrew word for create (bara) is used in the OT

to refer to divine activity onlyYahweh alone serves
as its grammatical subjectimplying the writer wanted
to emphasize that
people cannot create in the way
that Yahweh creates and that no other god can claim
to be the creator. The verb bara also conveys the idea
of ordering or determining function, suggesting Gods
creative activity consists of bringing proper order and
function to the cosmos.
1:2 formless and empty The Hebrew terms used here,
tohu and bohu, describe material substance lacking boundary, order and definition. This same word pairing occurs in
Jer 4:23, indicating that the meaning of tohu and bohu is
not nonexistence but a nonfunctional, barren state. The
Hebrew structure implies that this material existed in a
formless and empty state when God began his creative
work. This does not mean that God didnt create this
material prior to the time period recorded by the Biblical
text. Hence, Isa 45:18, which declares that God did not
he called night. And there was evening, and

there was morningt he first day.
6 And God said, Let there be a vault between
the waters to separate water from water.
7So God made the vault and separ
ated the
water under the vault from the water above
it. And it was so. 8God called the vault sky.
And there was evening, and there was morn
ingthe second day.
create the earth empty (bohu), does not contradict Ge
1:2, where God orders and fills an initially empty (bohu)
creation. darkness Throughout the Bible darkness represents evil or calamity. Here, darkness refers to the
unformed and unfilled conditions of the material of v.1.
the deep The Hebrew word used here, tehom, refers to
the primordial or primeval seathe cosmic waters of
chaos. Tehom is similar to the Babylonian words tamtu
and Tiamat. Tiamat refers to a chaos deity, and the slaying
of a chaos monster is described elsewhere in the OT in
the context of creation (Ps 74:1217). However, a closer
parallel can be found in the Ugaritic thm, the term for the
primeval abyss. Since thm is not personified, tehom in
Ge 1:2 should likewise not be considered a personified
god. In both instances, the description credits the God
of Israel with subduing the chaotic primordial conditions
to bring about an ordered, habitable creation. Although
chaos is not eliminated in the OT account, Gods action
yields order and restraint. The chaos is part of what God
deems very good in v.31. It is nevertheless a perpetual
danger that will only be finally removed at the end of the
age when there is no longer any sea (Rev 21:1). Spirit
of God Since the Hebrew word used here, ruach, can
mean spirit or wind, this phrase can be translated
Spirit of God or wind from God (or even mighty
wind). However, the pairing of ruach with God (elohim
in Hebrew) usually refers to Gods Spirit.
1:3 And God said The ordering of creation begins with
the spoken word. Only one other ancient Near Eastern
creation account, the Egyptian Memphite Theology, includes an example of creation by speech. Let there be
light God creates light before the creation of the sun (Ge
1:1418). This reflects an understanding of the world,
common in the ancient Near East, that held that the sun
does not serve as the source of light. See the infographic
Ancient Hebrew Conception of the Universe on p. XXXX.
1:4 good God calls his handiwork good seven times in
ch. 1 (vv.4,10,12,18,21,25,31). The Hebrew word used
here, tov, has a broad range of meaning but generally
describes what is desirable, beautiful or right. In essence,
God affirms creation as right and in right relationship with
him immediately after he creates it. The material world
is good as created by God.
1:5 evening, and there was morningthe first day
The expression evening, and there was morning specifies the length of a day (yom in Hebrew). While the author
may have meant a 24-hour day, less specific interpretations are possible. The Hebrew word yom can refer to a
24-hour cycle, the daylight hours or an unspecified future
someday. The meaning of the word, though, does not
settle the debate over whether the passage references a
literal six-day creation or symbolic days. In addition, the
sun (which marks the change from evening to morning)
is not created until the fourth day. Nonliteral interpretations of this phrase fall into two main groups: those that
privilege the literary qualities of ch. 1, and those that
seek to accommodate scientific conclusions about the
5/10/16 8:25 AM
FIRST PROOFS
G ENESIS | 5
Ancient Hebrew Conception

of the Universe
The ancient Israelites divided the world into Heaven, Earth, Sea and the Underworld.
They viewed the sky as a vault resting on foundationsperhaps mountainswith doors and
windows that let in the rain. God dwelt above the sky, hidden in cloud and majesty.
The world was viewed as a disk floating on the waters, secured or moored by pillars. The earth was
the only known domainthe realm beyond it was considered unknowable.
The Underworld (Sheol) was a watery or dusty prison from which no one returned. Regarded as a
physical place beneath the earth, it could be reached only through death.
GOD
HEAVENS
GATE OF HEAVEN
HEAVEN OF HEAVENS
HEAVENS
BOVE THE FIRMAM

A
S
EN
TER
A
T
W
THE SKY
MOON
CLOUDS
T
MEN
MA
FIR
FIRMA
MEN
T
WINDOWS AND
DOORS OF
HEAVEN
STARS
SUN
MOUNTAINS
SEA
EARTH
SEA
SEA
MOUNTAINS
SEA
FOUNDATIONS OF
THE HEAVENS
SHEOL
FOUNDATIONS OF
THE HEAVENS
FOUNDATIONS OF
THE EARTH
THE GREAT DEEP
5/10/16 8:25 AM
FIRST PROOFS
6 | G e n e s i s 1 : 9
9 And God said, Let the water under the sky be
gathered to one place, and let dry ground

appear. And it was so. 10God called the dry
ground land, and the gathered waters he
called seas. And God saw that it was good.
11Then God said, Let the land produce
vegetation: seed-bearing plants and trees
on the land that bear fruit with seed in it,
age of the earth. The first group includes the framework

view, in which the days of creation are a literary device
that structures the creation account. Also included in
this group is the analogical day view, in which each day
of creation represents Gods work day, but the length
of this day might not equal a literal 24-hour period (see
2Pe 3:8). Three main theories try to reconcile science
with the days of creation. The punctuated activity view
says that each day of creation was separated by a huge
gap of time. The gap view argues for a gap of millions
or billions of years between Ge 1:1 and 1:2. Finally, the
day-age view states that each day of creation represents
a geological era. These three theories are all influenced
by scientific conclusions that the earth is millions or
billions of years old.
1:6 a vault The Hebrew word used here, raqia, refers
to a dome-like structure that was thought to separate
the sky from the heavens (v.8). In the ancient Near
East, people conceived of the structure of the universe
differently than the modern conception. People thought
of a solid, dome-like structure encircling and enclosing
the earth (e.g., Job 26:10; Pr 8:2728; Job 37:18;
compare Eze 1:22). God dwelled above this expanse
(Ps 148:1) as though the earth was his throne (Am 9:6;
Ps 29:10). The earth was thought to be surrounded
by waters, so the seas were gathered together in one
place (Ge 1:9).
DAY 1
according to their vario us kinds. And it was

so. 12The land produced vegetation: plants
bearing seed according to their kinds and
trees bearing fruit with seed in it accord
ing to their kinds. And God saw that it was
good. 13And there was evening, and there was
morningthe third day.
14 And God said, Let there be lights in the vault
1:913 The third day of creation involves two more distinct acts of creation. Both are affirmed with the phrase,
And God saw that it was good. The first three days of
creation are characterized by three acts of separation:
God separates light from darkness (v.4), heaven from
earth (vv.78), and land from sea (vv.910).
1:9 water under the sky The writer explicitly distinguishes the waters of the sea from the waters above the
expanse because of the ancient Near Eastern view that the
sky held back the waters above (compare note on v.6).
1:1113 This passage refers to the creation of plant
life, but it does not cover all botanical varieties. Similarly,
the list of animals in vv.2025 does not represent all
categories of animal life. Both lists are selective. Here,
the seed-bearing plants and fruit trees likely represent
only the plants designated for human consumption.
1:11 Let the land produce vegetation Gods command
for vegetation to grow is the first indirect command in
the creation sequence. seed-bearing plants The earth
is to produce not only plants and fruit trees, but also
plants and fruit trees that bear seeds.
1:1418 God creates the sun and moon on the fourth
day. The sun, moon and stars provide the daily and
seasonal cycles required for agriculture that, combined
with land and water, sustain life.
Waters above
the heavens
NIGHT
DAY
DAY 2
Vault of heaven
NIGHT
NIGHT
The Days of
Creation
Ocean/abyss
In the beginning God created the heavens and the earth.

And God said, Let there be light, and there was light.
God called the light day, and the darkness he called
night.
DAY 3
The
Cre
Ocean
And God said, Let there be a vault between the waters

to separate water from water. God called the vault sky.
DAY 4
5/10/16 8:25 AM
NIGHT
FIRST PROOFS
G e n e s i s 1:2 1 | 7
of the sky to separ ate the day from the night,

light from darkness. And God saw that it was
and let them serve as signs to mark sacred
good. 19And there was evening, and there was
times, and days and years, 15and let them be
morningthe fourth day.
lights in the vault of the sky to give light on 20 And God said, Let the water teem with living
the earth.
And1it was so. 16God made two Waters above
creatures, and
let birds
DAY
DAY
2 fly above the earth
great lightst he greater light to govern the the heavens
across the vault of the sky. 21So God created
Vault
of of
heaven
day and theDAY
lesser light to govern the night. NIGHT the great crea
tures
the sea and evNIGHT
ery living
He also made the stars. 17God set them in the
thing with which the water teems and that
vault of the sky to give lightNIGHT
on the earth, 18to
moves about in it, according to their kinds,
govern the day and the night, and to separate
and every winged bird according to its kind.
The Days of
Creation
1:14 lights The creation of the lights in the heavens on

the fourth day parallels the creation of light in general on
the first day. These lights produce another separation
day from night (compare note on vv.1:913). signs
to mark Celestial phenomena were often understood
as divine signs in the ancient Near East (see note on
Ocean/abyss
Jer 8:2). sacred times The Hebrew word used here,
moadim, could refer to seasonsindicating the natural
agricultural cyclebut moadim also frequently indicates
religious festivals or sacred times.
1:16 two great lights This refers to the sun and the moon,
but the writer deliberately avoids the words sun (shemesh
in Hebrew) and moon (yareach in Hebrew) that correspond
to the names of West Semitic deities: Shamash and Yarik.
Avoiding the Hebrew words for sun and moon may be
part of a larger agenda in the narrative to cast all of the
heavenly bodies as natural, created phenomena that are
subject to the Creatornot deities in themselves. In this
way, Ge 1 offers a subtle critique of prevailing ancient Near
Eastern beliefs about the sun, moon and stars.
1:2025 Creation on the fifth day includes the creatures
of the sky and sea. God creates land animals on the sixth
day. These creative acts parallel the activity on the second
day, when God separates sky and sea, and the third day,
when land appears. The description focuses on order
and balance in nature. The zoological categories reflect
those known to human experience: sea creatures, birds,
wild and domesticated animals, and creatures that move
along the ground. (The latter description is not restricted
Ocean
to insects as it describes movement, not species.)
1:20 living creatures Here, the Hebrew term nephesh
refers to animal life.
Genesis 1:20
NEPHESH
While the Hebrew word nephesh (often translated as

soul) can refer to animal life, it can also refer to human life or a persons life force (their soul) along with
emotions, intellect, personality and will (see Ge 9:5;
27:4; Ex 23:9; 1Sa 19:11).
1:21 creatures of the sea A translation of the Hebrew
word tannin, which does not refer to any specific member
DAY 3
NIGHT
DAY 4
NIGHT
DAY
NIGHT
DAY
Sun
NIGHT
Moon
Stars
Mountains
And God said, Let the water under the sky be gathered
to one place, and let dry ground appear. God called the
dry ground land, and the gathered waters he called
seas. Then God said, Let the land produce vegetation:
seed-bearing plants and trees on the land that bear fruit
with seed in it, according to their various kinds.
And God said, Let there be lights in the vault of the sky
to separate the day from the night, and let them serve
as signs to mark sacred times, and days and years, and
let them be lights in the vault of the sky to give light
on the earth. God made two great lightsthe greater
light to govern the day and the lesser light to govern the
night. He also made the stars.
5/10/16 8:25 AM
FIRST PROOFS
8 | G e n e s i s 1 : 2 2
And God saw that it was good. 22God blessed

them and said, Be fruitful and increase in
number and fill the water in the seas, and let
the birds increase on the earth. 23And there
was evening, and there was morningthe
fifth day.
24 And God said, Let the land produce living crea
tures according to their kinds: the livestock,
the creatures that move along the ground,
and the wild animals, each according to its
kind. And it was so. 25God made the wild
animals according to their kinds, the live
stock according to their kinds, and all the
creatures that move along the ground ac
of the aquatic kingdom. The term tannin occurs in Canaanite mythology for supernatural sea creatures who
served the god Yam in his primordial battle with the god
Baal. Yam was depicted as Leviathan, a chaotic monster
of the primordial deep. Attributing the creation of the tannin to the God of Israel served to assert his superiority
over the gods of Canaan, especially those symbolizing
the watery chaos that existed before God brought order
to the world. It was a message of hope that God was
the Creator of even the chaos and thus could subdue it.
1:22 Be fruitful and increase in number God created
life to be fertile. Here, the capacity for sexual reproduction is cast as a divine blessing.
1:2631 The creation of man and woman is the climax
of Gods creative activity. This passage contains several
key words and concepts: Gods reference to himself in the
plural, the concept of the image of God, the separation
of humanity into two gendersmale and femaleand
the divine command for humanity to fill and rule the earth.
cording to their kinds. And God saw that it

was good.
26Then God said, Let us make mankind in
our image, in our likeness, so that they may
rule over the fish in the sea and the birds in
the sky, over the livestock and all the wild
animals,a and over all the creatures that move
along the ground.
27 So God created mankind in his own image,
in the image of God he created them;
male and female he created them.
a26 Probable
reading of the original Hebrew text (see Syriac);

Masoretic Text the earth
1:26 Let us make The occurrence of us in this passage has been understood to refer to the plurality of the
godhead: the Father, Son and Holy Spirit. This understanding would have been unknown to the authors of the OT.
Another possible explanation is the so-called plural of
majesty, but this type of grammatical usage is more
common for nouns and adjectives than verbs. A simpler
explanation is that us reflects an announcement by
the single God of Israel to a group in his presencethe
heavenly host. Other OT passages support the idea of
a heavenly host or divine council (Ps 29:1; see Ps 82:1
and note). This explanation also applies to Ge 11:7. The
phrase our image then means that the members of the
heavenly host also reflect the divine image.
1:27 image of God Being created in the image of God
distinguishes people from all other earthly creation. Gods
image is not described as being possessed in part or given
gradually; rather, it is an immediate and inherent part of
being human. The image of God likely does not refer to
DAY 5
NIGHT
DAY 6
DAY
NIGHT
NIGHT
NIGHT
DAY
Small animals
Small birds
Larger birds
Larger fish
Small fish
And God said, Let the water teem with living creatures,
and let birds fly above the earth across the vault of
the sky. God blessed them and said, Be fruitful and
increase in number and fill the water in the seas, and let
the birds increase on the earth.
DAY 7
Larger animals
Humans
H
And God said, Let the land produce living creatures

according to their kinds: the livestock, the creatures
that move along the ground, and the wild animals, each
according to its kind. Then God said, Let us make
mankind in our image, in our likeness. God blessed
them and said to them, Be fruitful and increase in
number.
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2:4 | 9
28G od b lessed

them and said to them,
Be fruitful and increase in number; fill
the earth and subdue it. Rule over the fish
in the sea and the birds in the sky and over
every liviDAY
ng crea5
ture that moves on the
ground.
NIGHT
29Then God said,DAY
I give you evNIGHT
ery seedbearing plant on the face of the whole earth
and every tree that has fruit with seed in it.
They will be yours for food. 30And to all the
beasts of the earth and all the birds in the
sky and all the creatures that move along the
groundeverything that has the breath of
Small
birds
life in
itI give every gLarger
reen pbirds
lant for food.
And it wasso.
31God saw all that he had made,
Largerand
fishit was

Small
fish
any specific ability (intelligence, sentience, emotional
capacity, free will, etc.). This would result in an ethical
problem, since human beings do not possess these
abilities equally. Likewise, connecting the image of God
to the internal makeup of a human beingby appealing to the application of the Hebrew words nephesh for
soul or ruach for spirit for p
eopledoes not resolve
this issue, as both terms are used to describe members
of the animal kingdom. Rather, it refers to our creation
as Gods image, his unique representatives on earth.
People are thus Gods agents, functioning as he would
if he were embodied. Jesus is the ultimate image of God
(Heb 1:3). male and female There is no status distinction
among bearers of the divine image; they are equal while
having distinct capacities and roles in fulfilling the divine
mandate to steward the earth. he created them The
Hebrew verb used here, bara, is the same word used in
DAY 7
NIGHT
NIGHT
DAY
NIGHT
very good. And there was evening, and there

was morningthe sixth day.
Thus the heavens and the earth were com
pleted in all theirDAY
vast arr6
ay.
2 By the seventh day God had finished the work

NIGHT
he had been doing; so on the seventh dayNIGHT
he
DAY
rested from all his work. 3Then God blessed
the seventh day and made it holy, because
on it he rested from all the work of creating
that he had done.
Adam and Eve
Small animals
4This is the account of the heavens and the earth

Larger animals
when they were createHumans
Hd, when the Lord God made
the earth and the heavens.
Ge 1:1. However, the plural declaration let us make in

v.26 uses a different verb. The verbs for make (asah)
and form (yatsar) are also used elsewhere with bara to
refer to Gods work as Creator in chs. 12. In ch. 2, yet
another verb is used for the fashioning of Adam (yatsar).
These verbs are synonyms. Compare note on 1:1.
1:28 Be fruitful and increase in number As with
the animal kingdom, humanity is created to be fertile.
The capacity for sexual reproduction is cast as a divine
blessing. subdue it. Rule over These terms indicate
active power or rule involving physical force or effort (Jer
34:16; Est 7:8; Jos 18:1; Isa 14:2; Eze 29:15). Active
rule is not destructive, as creation is meant to sustain
people. Humanity is instructed to keep creation under
controlto keep the chaotic conditions that God subdued at bay. All must function as God originally ordered
it to function (compare Ge 2:15).
1:31 very good The totality of the ordered creation
meets the expectations of its Creator.
2:13 The seven days of creation end with this description of Gods rest. The creation account of Ge 1:12:3,
where God works for six days and rests on the seventh,
provides a theological rationale for the Sabbath observance. The command to observe the Sabbath in Ex
20:811 is based directly on the pattern developed
in this passage.
2:2 By the seventh day God had finished Some
translations render this on the seventh day, suggesting that God worked on the seventh day in violation
of the Sabbath. However, the Hebrew text here can
be translated by the seventh day, resulting in the
verb being rendered had finished, expressing the
completion of the act. See the infographic The Days
of Creation on p. XXXX.
2:3 God blessed the seventh day The creation week
serves as the model for the six-day week and Sabbath
rest noted in Ex 20:11 and other Israelite laws.
ls
Thus the heavens and the earth were completed in all

their vast array. By the seventh day God had finished
the work he had been doing; so on the seventh day he
rested from all his work.
2:425 Leaving behind the cosmic view of creation in

Ge 1:12:3, the narrative turns to what is happening
on earthspecifically, the creation of the first man and
the preparation of the Garden of Eden as his home.
The narrative presents a more personal view of God
interacting with his creation. Rather than presenting two
unconnected creation accounts, the narratives of chs.
1 and 2 tell complementary stories, with ch. 2 offering
a closer look at the creation of humanity.
2:4 This is the account The formulaic Hebrew phrase
used here, elleh toledoth, is used throughout Genesis
5/10/16 8:25 AM
FIRST PROOFS
10 | G e n e s i s 2 : 5
5Now
no shrub had yet appeared on the eartha

and no plant had yet sprung up, for the Lord God
had not sent rain on the earth and there was no one
to work the ground, 6but streamsb came up from the
earth and watered the whole surface of the ground.
7Then the Lord God formed a manc from the dust
of the ground and breathed into his nostrils the
breath of life, and the man became a living being.
8Now the Lord God had planted a garden in the
east, in Eden; and there he put the man he had
formed. 9The Lord God made all kinds of trees
grow out of the groundtrees
that were pleasing

to the eye and good for food. In the middle of the
garden were the tree of life and the tree of the
knowledge of good and evil.
10A river watering the garden flowed from Eden;
from there it was separated into four headwaters.
to mark the beginning of major sections (5:1; 6:9; 10:1;
11:10,27; 25:12,19; 36:1,9; 37:2). Lord God The first
occurrence of the personal divine name Yahweh. Here it
is combined with elohim, the Hebrew word that identifies
God in ch. 1. This combination occurs only 37 times in
the OT. Twenty of these instances appear in ch. 2; there
is only one more in the rest of the Pentateuch (Ex 9:30).
This suggests that Ge 1 and 2 were composed separately
and combined with the rest of the book at a later date.
2:5 there was no one to work the ground Verse 5
implies that the earth is barren because there is no one
to work the ground, but the man is not assigned this
task until he is placed in the Garden of Eden (v.15).
Even so, the garden requires very little work until after
the fall (when the people oppose Gods will), when the
ground is cursed (3:23). Here God sustains plant life
in the Garden of Eden without any work on the mans
part (see vv.910). The following verse (v.6) indicates
that God uses a mist or streams (ed in Hebrew) to
water the ground.
2:7 formed The Hebrew verb used here is yatsar, whereas
different verbs appear in the declaration and action of
1:2627 (asah and bara respectively). See note on 1:27.
man The Hebrew word used here is adam, which is also
used in the Bible as the proper name for the first man,
Adam (e.g., Ge 3:17; 1Co 15:45). the breath of life
The Hebrew phrase used here, nishmath chayyim, occurs
only this one time in the OT. Genesis 6:17 uses the Hebrew phrase ruach chayyim, which is regularly translated
breath of life. Genesis 7:22 has a close parallel that
combines both: nishmath ruach chayyim, which is also
often translated breath of life. The phrases refer broadly
to animate life, which was naturally shown by breathing.
2:8 in Eden Eden was distinguished from the entirety
of creation and had specific geographical boundaries.
The narrative does not say what the rest of the creation
was like, only that Eden was the unique dwelling place
of God. Thus, it is not certain if all of creation was like
Edenideal and without death.
2:9 tree of life The wider garden imagery in the ancient
Near East helps in understanding the tree of life. The
tree of life refers to two concepts: one earthly and the
other symbolic of divine life and cosmological wellness.
The tree is described as being located in Eden, which
is a garden with abundant water and lush vegetation,
paradise for those living in agrarian or pastoral settings.
In the ancient Near East, garden imagery was used to
11The
name of the f irst is the Pishon; it winds

t hrough the entire land of Havilah, where there
is gold. 12(The gold of that land is good; aromatic
resind and onyx are also there.) 13The name of the
second river is the Gihon; it winds through the
entire land of Cush.e 14The name of the third river
is the Tigris; it runs along the east side of Ashur.
And the fourth river is the Euphrates.
15The Lord God took the man and put him in the
Garden of Eden to work it and take care of it. 16And
the Lord God commanded the man, You are free
to eat from any tree in the garden; 17but you must
not eat from the tree of the knowledge of good and
evil, for when you eat from it you will certainly die.
a5Orland;
also in verse6 b6Ormist c7TheHebrew

for man (adam) sounds like and may be related to the Hebrew
for ground (adamah); it is also the name Adam (see verse20).
d12Orgood; pearls e13Possibly southeast Mesopotamia
describe the abodes of deities, representing luxury and

abundance. The divine abode also represented the place
where heaven and earth met. The OT often connects trees
with divine encounters and sacred geography (21:33;
35:4; Jos 24:26; Jdg 4:5; 6:11,19).
2:10 four headwaters The geographical details positioning Eden in relation to a river that branches into four rivers
do not help pinpoint Edens location. Two of the rivers
named here are unknown (the Pishon and Gihon). The
references to the Tigris and Euphrates Rivers suggest a
connection with Mesopotamia.
2:11 Havilah The precise location of this land is unknown, but it is mentioned again later in Genesis (Ge
10:7,29; 25:18). Genesis 10:7 includes the name in a
list of Arabian regions.
2:13 Cush The land of Cush (kush in Hebrew) refers to a
region of East Africa that likely included southern Egypt
and northern Sudan. The Greek Septuagint as well as
some modern translations use Ethiopia to translate
Hebrew kush. The Biblical region was probably located
further north than modern Ethiopia.
2:14 Tigris The Tigris, the river mentioned here, is the
eastern of the two great rivers in Mesopotamia (Da 10:4).
Ashur The region around the upper Tigris. Later, Assyria
would become the center of a major Mesopotamian
empire. See note on Mic 5:5. Euphrates The western of
the two great rivers in Mesopotamia. The ancient city of
Babylon was built near the Euphrates. The Euphrates is
the largest river in southwest Asia, flowing southeast for
nearly 1,800 miles before emptying into the Persian Gulf.
Genesis 2:14
TIGRIS RIVER
The Tigris River begins in the Taurus Mountains of

southeastern Turkey and flows southeast for 1,150
miles to the Persian Gulf.
2:15 to work it and take care of it This phrase helps
define the language of subduing and ruling in Ge 1:28;
people represent God as stewards of his creationtending to it as he would. People have the power to rule and
are told to do so, but are instructed to do so appropriately.
2:17 tree of the knowledge of good and evil No
such tree appears in other ancient Near Eastern texts
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 3 : 3 | 11
18The Lord God said, It is not good for the man
to be alone. I will make a helper suitable for him.

19Now the Lord God had formed out of the
ground all the wild animals and all the birds in
the sky. He brought them to the man to see what
he would name them; and whatever the man called
each living creature, that was its name. 20So the
man gave names to all the livestock, the birds in
the sky and all the wild animals.
But for Adama no suitable helper was found.
21So the Lord God caused the man to fall into a
deep sleep; and while he was sleeping, he took
one of the mans ribsb and then closed up the place
with flesh. 22Then the Lord God made a woman
from the ribc he had taken out of the man, and he
brought her to the man.
23The man said,
This is now bone of my bones
and flesh of my flesh;
and traditions. This tree was located within Edenthe
dwelling place of God and his heavenly host (see note
on 1:26; note on 2:8). This particular tree represents
a counterpart to the tree of life, which could bestow
immortality (3:22; see note on 2:9). you must not eat
Eating from the tree of the knowledge of good and evil is
not what awakened moral discernment in humans, since
they would need to possess this already to understand
Gods command. you will certainly die This refers to
the certainty of death, not to immediate death. Adam and
Eve did not immediately die after eating from the tree, but
they were cut off from the tree of life and driven from the
garden after their disobedience (3:6). Their immortality
depended on remaining in Gods presence, symbolized
by the tree of life and its fruit. Driven out, they would
inevitably die, as all mortals do (compare note on 3:22).
2:18 helper The Hebrew term used here, ezer, refers
broadly to rendering aid. While used to refer to subordinates, the word does not necessarily imply inferiority: God
is called Israels helper (ezer in Hebrew; Hos 13:9). Ezer
does not imply that the woman is inferior to the man, especially since Eves creation was prompted by a perceived
insufficiency in Adam to image God. Through wordplay,
the term may also draw attention to Adams inability to
fulfill one of Gods primary mandates: procreation (Ge
1:28). The pronunciation of ezer resembles zera (often
translated as seed or offspring), which expresses
that Eve is an essential part of humanity imaging God as
Creator of life. While the naming of Eve by Adam after the
fall implies some level of authority on Adams part (3:20;
compare 2:20), the purpose seems to be to bless Eve and
properly steward his relationship with her (see note on
2:20). Eves status remains equal as divine imager (see
note on 1:27). Their equivalence (or equality) is indicated
by Adams response to Eve in 2:23where he refers to
her as bone of his bones and flesh of his flesh. In addition, the dominion (stewardship) mandate was issued to
both the man and woman at the same time (see 1:28).
This shows that Adams relationship to Eve is not one of
dominion; instead, it involves a difference in roleshe
blesses creation through his naming of the animals, while
she blesses it by continuing the life of humanity (3:20).
Eve comes alongside Adam to help him in his mandate
to steward creationAdam leads in the sense that he
is already working with creation before she is created.
she shall be called woman,

for she was taken out of man.
24That is why a man leaves his father and mother
and is united to his wife, and they become one

flesh.
25Adam and his wife were both naked, and they
felt no shame.
The Fall
Now the serpent was more crafty than any of

the wild animals the Lord God had made. He
said to the woman, Did God really say, You must
not eat from any tree in the garden?
2The woman said to the serpent, We may eat
fruit from the trees in the garden, 3but God did
say, You must not eat fruit from the tree that is in
a20Orthe
man b21Ortook part of the mans side
c22Orpart
2:20 gave names to all the livestock In exercising his

stewardship over creation, Adam names the animals. In
ancient Israelite belief, knowing the name of a thing is
what enabled one to do good for the thing named or to
pronounce a blessing. In 32:2629, the divine figure
who wrestles with Jacob must know the name of Jacob
before he can bless him. Adam also gives Eve her name
(3:20), but in the ch. 2 account, Eve is simply called
woman, not given a proper name (2:23).
2:2123 The language used to describe the first man and
woman in these verses indicates that they were human
and needed all the things necessary to sustain human
life. Due to their environment (Eden), Adam and Eve
enjoyed perpetual, but contingent, immortality by being
able to eat from the tree of life and not sinning against
Gods command. All of this ended with their fall (ch. 3).
2:21 one of the mans ribs The woman is made from
the side (tsela in Hebrew) of the man. Usually used in
architectural contexts (Ex 25:12,14; 26:20), this is the
only occurrence of the word in reference to human flesh.
2:25 naked In light of the later events, the use of this
Hebrew term here, arom, involves wordplaythe serpent
is described as crafty (arum in Hebrew; 3:1). The parallel
words indicate a contrast: innocence being transformed
into shame.
3:124 The idyllic life of the first man and woman in the
Garden of Eden is disrupted by the appearance of the
serpent. This serpent tempts the woman to break Gods
command not to eat from the tree of the knowledge of
good and evil. Her choice to taste the fruit disturbs the
order of creation and damages the relationship between
God and his creation, because now part of his creation
is out of order (or harmony)humanity.
3:1 serpent The Hebrew word used here, nachash,
means snake or serpent. The Hebrew word satan
does not appear in this passage, but the NT associates
the events recorded here with Satan (Rev 12:9; 20:2).
The attribution of human characteristics (cleverness
and speech) to the nachash suggests it is more than an
ordinary member of the animal kingdom. Proper nouns of
people or cities that include the Hebrew nachash indicate
that the term may also mean bronze or diviner. Conceptual parallels between Ge 3 and ancient Near Eastern
5/10/16 8:25 AM
FIRST PROOFS
12 | G e n e s i s 3 : 4
the middle of the garden, and you must not touch

it, or you will die.
4You will not certainly die, the serpent said
to the woman. 5For God knows that when you eat
from it your eyes will be opened, and you will be
like God, knowing good and evil.
6When the woman saw that the fruit of the tree
was good for food and pleasing to the eye, and also
desirable for gaining wisdom, she took some and
ate it. She also gave some to her husband, who was
with her, and he ate it. 7Then the eyes of both of
them were opened, and they realized they were
naked; so they sewed fig leaves together and made
coverings for themselves.
8Then the man and his wife heard the sound of
the Lord God as he was walking in the garden in
the cool of the day, and they hid from the Lord
God among the trees of the garden. 9But the Lord
God called to the man, Where are you?
materialwhich also forms the backdrop of passages
with similar language (Isa 14; Eze 28)suggests that
the nachash in Ge 3 could be understood in two ways.
The narrative may refer to a shining divine beinga
member of Gods heavenly host or council (compare
note on 1:26)in serpentine appearance. In addition,
the serpentine imagery may be used to convey the motif
of threatening disorder associated with other serpentine
figures in the OT (see Ps 74:1314; 104:26 and note;
Job 26:12 and note; Job 41:1 and note). Did God really
say The serpents question omits the positive statement
made by God in Ge 2:16. The serpent also distorts the
earlier statement by presenting God as saying Adam and
Eve could not eat from any tree at all.
3:2 We may eat The woman corrects the serpents
wording, but she does not do so precisely. Instead of
echoing 2:16, where God gave the human c ouple permission to eat from every tree except one, she generalizes
the permission, noting simply that they may eat of the
trees in the garden.
3:3 you must not touch it Eve adds to Gods original
prohibition, which states nothing about touching the fruit
from the tree of the knowledge of good and evil. or you
will die The original threat of 2:17 points to the certainty
of death upon disobedience, but it says nothing of an
immediate death. The serpent will introduce the idea of
an immediate death into the meaning of 2:17 to deceive
the woman (see v.4).
3:5 God The Hebrew word used here, elohim, is plural.
Depending on grammar and context, the plural form
can be translated as plural or singularGod or gods
(divine beings). It is the most common word used in
the OT to refer to the singular God of Israel (over 2,000
occurrences). But elohim here may be translated as a
plural because of v.22, where elohim says (according
to a literal rendering of the Hebrew): they have become
as one of us. Like 1:26, the plurality refers to God
and those with him in his abode and throne room: the
heavenly host or council (compare Dt 32:89; Ps 82;
note on 82:title8; 1Ki 22:1923; note on 22:19). In
the ancient Near East, the knowledge of good and evil
was believed to be a divine attribute that humans must
earn or receive in some fashion. This possibility has
seductive power for the woman in the Genesis account
and may indicate why God did not reveal this information
10He answered, I heard you in the garden, and

I was afraid because I was naked; so I hid.
11And he said, Who told you that you were
naked? Have you eaten from the tree that I com
manded you not to eat from?
12The man said, The woman you put here with
meshe gave me some fruit from the tree, and
I ateit.
13Then the Lord God said to the woman, What
is this you have done?
The woman said, The serpent deceived me,
and I ate.
14So the Lord God said to the serpent, Because
you have done this,
Cursed are you above all livestock

and all wild animals!
You will crawl on your belly
and you will eat dust
all the days of your life.
earlier. God created the test by issuing the prohibition of
Ge 2:1617, but he did not intend the temptation to be
overwhelming. The serpent is the one who makes it seem
irresistible. knowing good and evil This does not refer
only to the ability to choose between right and wrong. If
the man and woman did not already possess this ability,
the original command would have been meaningless.
Rather, knowing good and evil refers to divine wisdom,
which corresponds with the idea of becoming like God
or the gods (elohim in Hebrew).
3:6 husband, who was with her Since there is no
mention of the woman leaving the serpent to find Adam,
Adam was most likely present for the entire conversation.
3:7 the eyes of both of them were opened Both
Adam and Eve ate the forbidden fruit (v.6), so they both
experienced the new knowledge of rebellion.
3:8 Lord God as he was walking This signals that
the writer wants the reader to picture God as a human
being (an anthropomorphism) present in the Garden of
Eden. This is the first theophany in the OTan appearance of God to human beings in a manner that can be
processed by the human senses. See the table Old
Testament Theophanies on p. XXXX. in the cool of
the day Translating this phrase is difficult. The Hebrew
term used here, ruach, is normally translated spirit or
wind (see note on 1:2), but is often translated here
as cool. This may mean that it is intended to evoke
the unmistakable power of Gods presence.
3:10 I was afraid Adam says he is afraid because he
is unclothed, but he really fears the shame of appearing
naked in Gods presence. His awareness of that shame
exposes his guilt. Before their disobedience, Adam and
Eve had no reason to be ashamed (2:25).
3:11 Who told you that you were naked God asks not
because he lacks information, but to elicit a confession.
3:12 woman you put Adam tries to pass responsibility
to his wifeand perhaps even to God.
3:14 Cursed are you It is unclear how the serpent (nachash in Hebrew) is more cursed than any other animal.
This supports the view that the nachash is not an ordinary
member of the animal kingdom and the serpent imagery
evokes other ancient Near Eastern parallels. See note
on 3:1. You will crawl on your belly The language and
context suggest that this condition was new in some
way. Since the Hebrew word used for serpent, nachash,
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 3 : 2 4 | 13
15 And
I will put enmity

between you and the woman,
and between your offspringa and hers;
he will crushb your head,
and you will strike his heel.
16To
the woman he said,
I will make your pains in childbearing very

severe;
with painful labor you will give birth to
children.
Your desire will be for your husband,
and he will rule over you.
17To Adam he said, Because you listened to
your wife and ate fruit from the tree about which
I commanded you, You must not eat fromit,
Cursed is the ground because of you;

through painful toil you will eat food fromit
all the days of your life.
18 It will produce thorns and thistles for you,
and you will eat the plants of the field.
and its affiliated imagery are often paired with chaotic
and disorderly forces in opposition to the divine order
in the ancient Near East, there is no need for a literal
zoological explanation. Rather, this passage indicates
that the serpent, Gods cosmic enemy, has been made
docile (i.e., he is defeated). you will eat dust Ancient
Near Eastern texts, such as the Akkadian work Descent of
Ishtar, depict serpents as inhabitants of the underworld
that feed on dust and clay.
3:15 enmity This word refers to hostility, not fear. The
curse is not aimed at the woman, but at the serpent. Its
language speaks of combatspecifically between the
serpent and its offspring (those that follow its ways),
and the woman and her descendants. The serpent is a
divine enemy of God rather than a member of the animal
kingdom. As such, this text contains a prophecy indicating
that animosity and spiritual war will ensue between the
serpent (nachash in Hebrew) and humanity (compare note
on 3:1). In the NT, the offspring of the devil are equated
with evildoers who oppose Gods will and the Messiah,
Jesus (Rev 12:9; Jn 8:44; 1Jn 3:8,12,23). offspring
The Hebrew word used here, zera (which may be literally
rendered seed), can refer to one person or many. he
will crush your head In the Hebrew text, the singular
pronoun here refers collectively to the offspring (zera in
Hebrew) of Eve. The NT presents Jesus as the ultimate
human descendant of Eve who defeats Satan or the
devil (Lk 3:38; 10:1719; Rev 12:911; compare Gal
3:16). Paul seems to reference this line when he tells
the Roman Christians that God will give them the power
to crush Satan (Ro 16:20).
3:16 your pains The Hebrew word used here is also
used to describe Adams punishment: He will work the
ground in pain. The original tasks given to both Adam
and Eve (tending to creation, and being fruitful and
multiplying) now involve great difficulty because they live
outside Eden (Ge 1:28; 3:24). Compare note on 2:18.
Your desire will be for your husband The Hebrew
word used here, teshuqah, occurs elsewhere only twice
(4:7; SS 7:10). In the Song of Songs the term seems to
indicate sexual desire, but that meaning does not work
well in this context. In Ge 4:7 the word connotes desire
to control or desire to conquer (compare note on 4:7).
19 By
the sweat of your brow

you will eat your food
until you return to the ground,
since from it you were taken;
for dust you are
and to dust you will return.
20Adamc named his wife Eve,d because she

would become the mother of all the living.
21The Lord God made garments of skin for Adam
and his wife and clothed them. 22And the Lord God
said, The man has now become like one of us, know
ing good and evil. He must not be allowed to reach
out his hand and take also from the tree of life and
eat, and live forever. 23So the Lord God banished
him from the Garden of Eden to work the ground
from which he had been taken. 24After he drove the
man out, he placed on the east sidee of the Garden
of Eden cherub
im and a flaming sword flashing
back and forth to guard the way to the tree of life.
a15Orseed b15Orstrike c20OrThe
man d20 Eve

probably means living. e24Orplaced in front
3:17 Cursed is the ground because of you The context

of the curse shows that serious effort and the overcoming of obstacles will be necessary to make the earth
produce what human survival requires.
3:19 to dust you will return The consequences of sin
include lifelong toil. This line could be understood as
indicating that only death is the release from that curse
of toil, or that natural death may be another consequence
of sin (compare Ro 5:12). It is unclear whether natural
death existed prior to Adam and Eves sinwhether in
Eden or elsewhere (see note on Ge 3:22; note on 6:3).
3:20 Adam named his wife Eve Eves name in Hebrew,
chawwah, is related to the Hebrew verb chayah, which
may be translated to live. This is wordplayEve is
described as the mother of all life.
3:22 The man The Hebrew grammar here can be understood as including Eve. like one of us The plural here
refers to more than just the singular God Yahwehit
speaks of the heavenly host or Gods council. See note
on 3:5. tree of life See note on 2:9. live forever Adam
and Eve had to be driven from the garden. To remain in
Gods presence and eat of the tree of life would have
resulted in them becoming immortal, thus thwarting
the penalty for their transgression (2:17). Cut off from
Gods presence, immortality was unavailablethey
would eventually die. Gods statement here does not
indicate whether Adam and Eve were eating from the tree
of life before their sin and thus it is unclear if they were
immortal (compare 2:16). God could be concerned that
they will start eating from the tree of life or that they be
prevented from continuing to eat from it. However, several
factors seem to hint at their immortality prior to their
sin. The tree of life was probably intended to perpetually
sustain all life in Eden, in order to sustain its ideal state
(2:89). In addition, Gods original command hints that
Adam and Eve knew what death was but were currently
experiencing an immortal life in Gods presencethe
source of life itself (2:16). Adam and Eve also were allowed to eat from any tree but the tree of knowledge of
good and evil (2:17). Compare note on 6:3.
3:24 cherubim The Hebrew term used here is plural.
The noun comes from the Akkadian term karub, which
5/10/16 8:25 AM
FIRST PROOFS
14 | G e n e s i s 4 : 1
Cain and Abel
Adama made love to his wife Eve, and she be

came pregnant and gave birth to Cain.b She
said, With the help of the Lord I have brought
forthc a man. 2Later she gave birth to his broth
er Abel.
Now Abel kept flocks, and Cain worked the
soil. 3In the course of time Cain brought some of
the fruits of the soil as an offering to the Lord.
4And Abel also brought an offeringf at portions
from some of the firstborn of his flock. The Lord
looked with favor on Abel and his offering, 5but on
Cain and his offering he did not look with favor. So
Cain was very angry, and his face was downcast.
6Then the Lord said to Cain, Why are you an
gry? Why is your face downcast? 7If you do what
is right, will you not be accepted? But if you do
not do what is right, sin is crouching at your door;
it desires to have you, but you must rule overit.
refers to a divine throne guardian. These guardians are
often depicted in sculptures as sphinx-likehaving the
body of a lion and the head of a man. They are commonly
depicted as guarding the throne of a deity. This fits the
context, as the cherubim are placed as guardians of
Eden, Gods dwelling place (see note on 2:8). flaming
sword flashing back and forth This phrase occurs only
here in the OT. Fire is a very common motif for the presence of Yahwehas demonstrated by the descriptions
of Yahweh on Sinai (Ex 19:18; 24:17; Dt 4:11; 5:45)
and the fiery throne of Eze 1 (which also includes with
cherubim; compare Da 7:9).
4:126 Genesis 4 introduces the theme of conflict
between brothers. This theme will return in the story
of Jacob and Esau (25:1934; 27:145) and again
with Joseph and his brothers (37:135). In each story
an older brother is passed over in favor of the younger.
The narrative illustrates the deepening effects of sin
in the world.
4:1 Cain The meaning of this name is disputed. It likely
relates to smithing or metalworking, as in the name TubalCain, forefather of metalworkers (see v.22). the Lord
The Hebrew here uses the divine name yhwh (Yahweh).
See the table Names of God in the Old Testament
on p. XXXX.
4:2 Later she gave birth to his brother The text
subtly indicates that this story is really about Cain.
Instead of stating that Eve bore Abel, the narrator says
Eve bore Cains brother. Abel Abels name in Hebrew,
hevel, means breath. Since the chapter does not tie
the name to Abels early death, it may refer generally to
brevity of life. Alternatively, the name hevel could refer
to Abels occupation, as the related Syriac word habla
means herdsman.
4:3 some of the fruits of the soil as an offering
The Hebrew word order here may hint that Cain brought
whatever was close at hand while Abel brought the best
of what he had (v.4). Cains offering could also be of
poor quality, but there is no direct statement about this
in the text.
4:4 firstborn of his flock Abels offering seems to
demonstrate great care and attention to his relationship with Yahweh. He offers exactly what later texts
indicate Yahweh requests of his people (Ex 13:12; Nu
8Now Cain said to his brother Abel, Lets go out

to the field.d While they were in the field, Cain
attacked his brother Abel and killed him.
9Then the Lord said to Cain, Where is your
brother Abel?
I dont know, he replied. AmI my brothers
keeper?
10The Lord said, What have you done? Lis
ten! Your brothers blood cries out to me from the
ground. 11Now you are under a curse and driven
from the ground, which opened its mouth to re
ceive your brothers blood from your hand. 12When
you work the ground, it will no longer yield its
crops for you. You will be a restless wanderer on
the earth.
13Cain said to the Lord, My punishment is
a1OrThe
man b1 Cain sounds like the Hebrew for brought

forth or acquired. c1Orhave acquired d8Samaritan
Pentateuch, Septuagint, Vulgate and Syriac; Masoretic Text does
not have Lets go out to the field.
18:17). By offering the firstborn and best portions, Abel

makes the greater sacrifice and reflects a righteous
attitude (Pr 3:9).
4:5 he did not look with favor Later laws in Leviticus
ask for both animal and plant offerings, so it is highly
unlikely that Abels offering was more highly regarded
because it was an animal sacrifice (e.g., Lev 2). Rather,
Yahwehs favor of Abels offering may have been related
to something about both Cain and Abel as peoplesuch
as their intentions. Cain could have been insincere in
his devotion to Yahweh, whereas Abel was not (compare
Heb 11:4). Compare note on Ge 4:3.
4:7 is crouching The Hebrew verb used here, ravats,
normally indicates lying down, as in resting (29:2; Isa
11:6); it can also refer to lying in wait like a predator
does when waiting for prey (Ge 49:9). The Hebrew word
ravats is also associated with the Akkadian word rabitsu,
which in Mesopotamian religion is used in reference to
demons that were believed to guard entrances to buildings. Thus, it is possible that sin is being personified
here as a demonic force, waiting to pounce on Cain.
This fits with the curse of the serpent who God says will
strike at the heel of p
eople (3:15). it desires to have
you The Hebrew word used here, teshuqah, also occurs
in 3:16 in relation to Eves desire for her husband. Both
here and in the curse of 3:16, the context is negative:
The desire represents something to be resisted, as it
is connected to sin.
4:8 Cain said to his brother Abel The traditional
Hebrew text (the Masoretic Text) does not include what
Cain says before he murders Abel. This omission may
come from a scribal error in the transmission of the text.
Another Hebrew text, the Septuagint (the ancient Greek
translation of the OT) and later translations into Syriac
preserve a brief statement: Lets go out to the field.
4:9 I dont know When God confronted Adam and Eve
with their sin, they readily confessed (3:1113). Here,
Cain lies to God outright, denying any knowledge of his
brothers whereabouts. my brothers keeper Cain not
only denies knowing anything about Abels fate but also
defiantly objects to the implication that he should be
responsible for his brother in any way.
4:11 under a curse and driven from the ground Because Cain spilled Abels blood on the ground, Yahweh
makes Cains efforts as a farmer futile (compare v.14).
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FIRST PROOFS
G e n e s i s 4 : 2 6 | 15
more than I can bear. 14Today you are driving me
from the land, and I will be hidden from your pres

ence; I will be a restless wanderer on the earth,
and whoever finds me will killme.
15But the Lord said to him, Not soa; anyone
who kills Cain will suffer vengeance seven times
over. Then the Lord put a mark on Cain so that
no one who found him would kill him. 16So Cain
went out from the Lords presence and lived in
the land of Nod,b east of Eden.
17Cain made love to his wife, and she became
pregnant and gave birth to Enoch. Cain was then
building a city, and he named it after his son
Enoch. 18To Enoch was born Irad, and Irad was
the father of Mehujael, and Mehujael was the
father of Methushael, and Methushael was the
father of Lamech.
19Lamech married two women, one named Adah
and the other Zillah. 20Adah gave birth to Jabal; he
was the father of those who live in tents and raise
livestock. 21His brothers name was Jubal; he was
the father of all who play stringed instruments
4:13 punishment The Hebrew word used here, awon,
is commonly translated as sin or iniquity (15:16;
2Sa 22:24). It can refer to both the offense and its
punishment (1Sa 28:10; see note on Ps 130:3). The
idea is that Cains sin is greater than he can bear. The
consequences will overtake him.
4:14 I will be hidden from your presence Part of
Cains anguish is that he fears being cut off from Yahweh. whoever finds me will kill me By the time of
Abels murder, there were others living nearby. As with
Cains wife (see Ge 4:17 and note), the narrator has
no interest in providing a chronology and description of
circumstances that would explain where the people living
outside Eden came from. Statements of this nature imply
that the Biblical genealogies are selective.
4:15 anyone who kills Cain will suffer vengeance
Gods intent in punishing Cain is not to cause him harm.
seven times over This idiomatic phrase indicates severity. Lord put a mark on Cain While the precise nature
of this mark is unclear, it is visible and it is for Cains
protection. Since the Hebrew preposition here, usually
translated on, may be translated for, the phrase could
be translated: Yahweh put (or placed) a mark for Cain.
This would indicate that Yahweh marked something for
Cains protection, not necessarily him.
4:16 land of Nod This city or region is unknown. It may
be symbolicthe Hebrew word nod means wandering
which fits with Yahwehs earlier description of Cains fate
(see vv.12,14).
4:17 Cain made love to his wife The narrative of ch. 4
does not give a literal chronology of all events that extend
from (or are related to) Adam and Eves life outside Eden.
Rather, the narrative shows how Adam and Eve survived,
and it traces the beginning of their lineage. The narrative
does not say where Cains wife came from, only that his
lineage began through her. Since the narrative is selective
and contains no time references concerning how long
Adam, Eve and Cain lived after the death of Abel, it is
possible (though speculative) that Cain married a woman
also birthed by Eve (compare v.25). Biblical genealogies
are typically selective and unconcerned with the precise
number of children a couple produced, preferring to follow
and pipes. 22Zillah also had a son, Tubal-Cain, who
f orged all kinds of tools out ofc bronze and iron.

Tubal-Cains sister was Naamah.
23Lamech said to his wives,
Adah and Zillah, listen tome;
wives of Lamech, hear my words.
I have killed a man for woundingme,
a young man for injuringme.
24 If Cain is avenged seven times,
then Lamech seventy-seven times.
25Adam made love to his wife again, and she
gave birth to a son and named him Seth,d saying,
God has granted me another child in place of
Abel, since Cain killed him. 26Seth also had a
son, and he named him Enosh.
At that time people began to call one the name
of the Lord.
a15 Septuagint,
Vulgate and Syriac; Hebrew Very well

means wandering (see verses 12 and 14).
instructed all who work in d25 Seth probably
means granted. e26Orto proclaim
b16 Nod
c22Orwho
specific lineages. building a city Cain is cast as the

originator of urban civilization. There is no indication that
God is displeased with Cain or views the building of the
city as a rebellion against his punishment (vv.12,14).
4:18 Irad This name may be associated with Eridu, the
first city in Sumerian tradition.
4:19 Lamech married two women Lamech is the first
polygamist identified in the Bible.
4:20 Jabal The name Jabal here and Jubal in v.21 are
noticeably similar. Jabal and Jubal may be derived from
the Hebrew word yevul, meaning to produce. Jabal, Jubal
and Tubal-Cain are all depicted as inventors or founders.
4:22 Tubal-Cain, who forged In addition to being related
to Cains name, this name rhymes with the name Jubal,
creating wordplay (see note on v.20; note on v.1).
4:2324 Lamechs poem uses a Hebrew literary technique known as synonymous parallelismthe same
concept is stated two different ways in parallel lines.
The short poem illustrates Cains legacy of violence and
Lamechs arrogance in thinking his act of killing a man is
justified. He addresses the poem to his wives, possibly as
a means of intimidating them (compare 3:16 and note).
4:24 seventy-seven Lamech alludes to Gods promise
regarding the severity of what would happen to any who
killed Cain (v.15). Apparently Lamech sees Gods promise as a sign of approval rather than an act of mercy,
since he claims for himself even greater vengeance.
Either Lamech believes that he, too, will have divine
protection, or his arrogant boasting arises from his
belief that his own greatness makes divine protection
unnecessary.
4:25 named him Seth The Hebrew name sheth derives
from a verb that means to put, to place or to set.
This subtly relates to the idea that the birth of Seth
compensates for the loss of Abel. When not a proper
name, the Hebrew noun sheth may be translated as
foundation, since a foundation is itself set or put in
place (Ps 11:3).
4:26 call on the name of the Lord Up to this point
in the narrative, no one has invoked God by his name,
yhwh (Yahweh).
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FIRST PROOFS
16 | G e n e s i s 5 : 1
From Adam toNoah
This is the written account of Adams family

line.
When God created mankind, he made them in

the likeness of God. 2He created them male and
female and blessed them. And he named them
Mankinda when they were created.
3When Adam had lived 130 years, he had a son
in his own likeness, in his own image; and he
named him Seth. 4After Seth was born, Adam
lived 800 years and had other sons and daugh
ters. 5Altogether, Adam lived a total of 930 years,
and then he died.
6When Seth had lived 105 years, he became the
fatherb of Enosh. 7After he became the father of
Enosh, Seth lived 807 years and had other sons
and daughters. 8Altogether, Seth lived a total of
912 years, and then he died.
9When Enosh had lived 90 years, he became the
father of Kenan. 10After he became the father of
Kenan, Enosh lived 815 years and had other sons
and daughters. 11Altogether, Enosh lived a total
of 905 years, and then he died.
12When Kenan had lived 70 years, he became the
father of Mahalalel. 13After he became the father
of Mahalalel, Kenan lived 840 years and had other
sons and daughters. 14Altogether, Kenan lived a
total of 910 years, and then he died.
15When Mahalalel had lived 65 years, he became
the father of Jared. 16After he became the father
5:132 The genealogy in Ge 5 moves the narrative from
one major character (Adam) to the next (Noah). This list
of generations traces the descent of Noah one generation at a time, naming one ancestor from each. One of
the most striking features of this genealogy is the long
lifespans. The notable exception is Enoch (5:2223),
whose time on earth is a comparatively short 365 years.
See the people diagram Adams Family Tree on p. XXXX.
5:1 family line The Hebrew word used here, toledoth,
is used to mark family histories in Genesis (6:9; 10:1;
11:10,27; 25:12,19; 36:1,9; 37:2). Generally speaking,
there are two types of genealogies in the OT, linear and
vertical. Linear genealogies focus on one person in each
generationthey connect one individual to one specific
ancestor in a previous generation. Vertical (segmented)
genealogies treat more than one person per generationthey depict relationships within a generation and
from one generation to another. in the likeness of
God See 1:26.
5:331 The genealogy of vv.331 is deliberately arranged to conclude with Noah and his sons in preparation
for the flood narrative. The generations are described
formulaically. Each person is given the same description:
When A lived x years, he fathered B. After he fathered B,
A lived y years and had other sons and daughters. And all
the days of A were x+y years; then he died. The pattern
is broken only twice. In vv.2223, the unusual case of
Enoch requires a break in the formula. The
of Jared, Mahalalel lived 830 years and had other

sons and daughters. 17Altogether, Mahalalel lived
a total of 895 years, and then he died.
18When Jared had lived 162 years, he became the
father of Enoch. 19After he became the father of
Enoch, Jared lived 800 years and had other sons
and daughters. 20Altogether, Jared lived a total of
962 years, and then he died.
21When Enoch had lived 65 years, he became
the father of Methuselah. 22After he became the
father of Methuselah, Enoch walked faithfully
with God 300 years and had other sons and daugh
ters. 23Altogether, Enoch lived a total of 365 years.
24Enoch walked faithfully with God; then he was
no more, because God took him away.
25When Methuselah had lived 187 years, he be
came the father of Lamech. 26After he became the
father of Lamech, Methuselah lived 782 years
and had other sons and daughters. 27Altogether,
Methuselah lived a total of 969 years, and then
he died.
28When Lamech had lived 182 years, he had a
son. 29He named him Noahc and said, He will
comfort us in the labor and painful toil of our
hands caused by the ground the Lord has cursed.
30After Noah was born, Lamech lived 595 years
and had other sons and daughters. 31Altogether,
Lamech lived a total of 777 years, and then he died.
32After Noah was 500 years old, he became the
father of Shem, Ham and Japheth.
a2Hebrewadam b6 Father
may mean ancestor; also in

verses 7-26. c29 Noah sounds like the Hebrew for comfort.
birth of Noah in v.29the climax of the listalso

interrupts the pattern, as Noahs father describes his
sons special destiny.
5:3 his own likeness, in his own image This phrase
echoes Gods language about humanity being in his
image (see 1:2627; 5:1).
5:5 930 years It is unclear whether the ages of the individuals in this genealogy are meant to be taken literally or
not. The long lifespans are paralleled (and far exceeded)
in the Sumerian King List, an ancient Near Eastern document that describes a line of rulers before a great flood.
5:22 Enoch walked faithfully with God This phrase
occurs twice, perhaps to demonstrate to readers that
Enochs short life span in this list is not due to negative
judgment. The description is also used of Noah (6:9).
5:23 Altogether, Enoch lived a total of 365 years
Enoch is the seventh generation from Adam in this genealogy (Jude 14). The number 365 corresponds to
the number of days in a solar year, so Enoch became a
central figure in later Jewish calendrical mysticism (as
seen in the work 1 Enoch).
5:24 he was no more The writer omits the typical
formulaic ending referring to the death of the individual
(see note on Ge 5:331), suggesting that Enoch did not
experience a normal death. The NT also asserts that
Enoch did not die (Heb 11:5).
took him away Similar language appears in the description of Elijahs departure from earth in Gods fiery chariot
(2Ki 2:1,5,911).
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FIRST PROOFS
G e n e s i s 6 : 4 | 17
Wickedness intheWorld
When human beings began to increase in

number on the earth and daughters were
born to them, 2the sons of God saw that the
daughters of humans were beautiful, and they
married any of them they chose. 3Then the Lord
said, My Spirit will not contend witha humans
forever, for they are mortalb; their days will be
a hundred and twenty years.
4The Nephilim were on the earth in those
daysand also afterwardwhen the sons of
God went to the daughters of humans and had
a3OrMy
Adam's Family Tree

(Ge 5:132)
Adam
spirit will not remain in b3Orcorrupt
6:18 This brief narrative bridges the genealogy of Ge 5

and the flood narrative of 6:99:29, serving as both a
prologue to the flood narrative and a conclusion to the genealogy. As a prologue to the flood narrative, it illustrates
the increasing wickedness on earth. As a conclusion to
the genealogy, it explains why the long lifespans of ch.
5 have come to an end. Noah serves as the major link
between the genealogy and the flood narrative.
6:1 daughters The OT usually refers to the birth of male
children when describing a generation. In this case, the
reference to daughters deliberately contrasts with the
sons of God (see v.2).
6:2 sons of God This Hebrew phrase, bene haelohim,
and similar phrasings (bene elohim and bene elim) are
used elsewhere in the OT only of heavenly beings (Job
1:6; 2:1; 38:7; Ps 89:6; 82:6; see Dt 32:8 and note).
Thus, bene haelohim could refer to spiritual beings who
are members of Gods councilthe divine council. The
Hebrew phrase bene el-chay (which may be translated
sons of the living God) is used for the people of Israel
in Hos 1:10 and may be an echo of this ancient concept
of the divine council (see Hos 1:10 and note). The bene
haelohim could also be human rulers or kings. This idea
is based on the OT references to the Davidic king as son
of God (Ps 2:7; 2Sa 7:14; 1Ch 17:13). The sons of God
could represent the human male line of Seth, while the
daughters of men are the descendants of Cain.
6:3 My Spirit The Hebrew word used here, ruach, is often
used to refer to breath (see Ge 2:7 and note; Job 9:18;
19:17; Ex 15:8; La 4:20). This means that this phrase
likely refers to the human life span. will not contend
The Hebrew word used here, yadon, occurs only here in
the OT; its origins are unclear. It could mean remain,
contend or be strong. for they are mortal The Hebrew grammar here could be understood as an additional
thought, rather than the cause of Gods decision. God may
be asserting that he has the authority to judge humanity
since he is God and not flesh. a hundred and twenty
years It is unclear if this refers to the shortening of the
human life span or the amount of time before the flood.
If it refers to the span of human life, it would only be a
general rulesome individuals after the flood are said to
have lived more than 120 years (e.g., Abraham; Ge 25:7).
6:4 Nephilim The Hebrew term used here, nephilim, occurs
only here and in Nu 13:33, where it is associated with gigantism and people of unusual height. The great height of the
Nephilimwho are described as the sons or descendants
of Anak in Nu 13:33discourages the Israelites from
conquering the promised land. afterward It seems that
nephilim were on the earth after the flood (see Nu 13:33).
Nonetheless, Noah and his family were the only human
Seth
Other children
Enosh
Other children
Kenan
Other children
Mahalalel
Other children
Jered
Other children
Enoch
Other children
Methuselah
Other children
Lamech
Other children
Noah
Other children
Shem
Ham
Japheth
5/10/16 8:25 AM
FIRST PROOFS
18 | G e n e s i s 6 : 5
children by them. They were the heroes of old,

men of renown.
5The Lord saw how great the wickedness of the
human race had become on the earth, and that ev
ery inclination of the thoughts of the human heart
was only evil all the time. 6The Lord regretted that
he had made human beings on the earth, and his
heart was deeply troubled. 7So the Lord said, I
will wipe from the face of the earth the human
race I have createda nd with them the animals,
the birds and the creatures that move along the
groundf or I regret that I have made them. 8But
Noah found favor in the eyes of the Lord.
Noah and theFlood

9This
is the account of Noah and his family.
Noah was a righteous man, blameless among the

people of his time, and he walked faithfully with
God. 10Noah had three sons: Shem, Ham and Japheth.
survivors of the flood (compare note on Ge 6:17). Perhaps
Noahs family did not escape the cohabitation of the sons
of God described in 6:2. Some later extra-Biblical Jewish
texts, such as 1 Enoch, agree with this view, but Noah and
his generations are called blameless (v.9), which suggests
that none of the members of Noahs family are Nephilim.
This would lend credibility to the view that the flood was
localized, not global: The Nephilim survived because there
was no flood where they were at the time (see 7:19 and
note). heroes This may refer to the Nephilimwhich would
make them the offspring of the sons of God and human
women (see note on 6:2)or introduce another ancient
mighty group spawned by the sons of God.
Genesis 6:4
NEPHILIM
Ancient Jewish texts and translations of the OT render

the Hebrew word nephilim with terms that describe men
of inordinate height. The Septuagint (the ancient Greek
translation of the OT) renders the term gigantes (giants). The term is not a synonym for sons of God
(see Ge 6:2 and note); the Nephilim could, though, be
the offspring of the sons of God from cohabiting with the
daughters of humans.
6:6 his heart was deeply troubled Anthropomorphismsthe attribution of human characteristics to
Godsuggest that God feels emotions as a result of
human behavior.
6:7 I will wipe The Hebrew verb used here, machah
which may be translated to erase or to remove completelyoften appears in contexts where something is
washed away or erased with water (Nu 5:23; 2Ki 21:13).
6:8 Noah found favor Gods choice of Noah is not
necessarily connected to Noahs character, although
his honorable character is also mentioned in Ge 6:9.
Noah finding favor in Gods eyes means only that God
is inclined to help him.
6:97:24 The first half of the flood narrative describes
Gods plan to bring a flood, his instructions to Noah
about building an ark, the requirement to bring animals
and food, and the floods destruction.
11Now the earth was corrupt in Gods sight and

was full of violence. 12God saw how corrupt the
earth had become, for all the people on earth had
corrupted their ways. 13So God said to Noah, I am
going to put an end to all people, for the earth is
filled with viol ence because of them. I am surely
going to destroy both them and the earth. 14So make
yourself an ark of cypressa wood; make rooms in it
and coat it with pitch inside and out. 15This is how
you are to build it: The ark is to be three hundred
cubits long, fifty cubits wide and thirty cubits
high.b 16Make a roof for it, leaving below the roof
an opening one cubitc high all around.d Put a door
in the side of the ark and make lower, middle and
upper decks. 17I am going to bring floodwaters on
a14 Themeaning
of the Hebrew for this word is uncertain.

is, about 450 feet long, 75 feet wide and 45 feet high or
about 135 meters long, 23 meters wide and 14 meters high
c16 That is, about 18inches or about 45 centimeters
d16 The meaning of the Hebrew for this clause is uncertain.
b15 That
6:9 account of Noah God chose Noah to survive the

great flood along with his wife, his sons, and their wives.
See note on Ge 5:1. blameless The Hebrew word used
here, tamim, refers to being free from defect; it is often
used in sacrificial contexts to describe an unblemished
animal presented to God (Ex 12:5; Lev 1:3,10; 3:1,6).
However, this does not mean Noah was sinless (compare
Job 1:1 and note). This phrase is similar to the modern
descriptions like wholesome, godly or honorable (compare
Ge 17:1; Dt 18:13; Ps 15:2). he walked faithfully
with God The OT describes a pattern of personal, divine
encounters that precede a calling for divine service. The
pattern begins with Adam, who spoke with God face to
face and, along with Eve, received the dominion (stewardship) mandate of Ge 1:2628. It appears next with Enoch
who, as Noah, walked with God (see 5:22 and note).
6:10 Shem Noahs first son is presented as the ancestor
of the Semitic people groups, one line of which produces
Abraham, Isaac and Jacob (9:26; 11:1025). Ham This
name is either derived from a Hebrew word meaning hot
or warm or the Egyptian word khemet, meaning black
landa name for the land of Egypt that describes the
black soil produced by the flooding of the Nile. In the
Table of Nations (ch. 10), the descendants of Ham occupy
the hot lands of the southern Mediterranean and African
regions (10:620). The name Ham is also used at times
in parallel with Egypt (Ps 78:51; 105:23,27; 106:22).
Japheth The derivation of this name is uncertain. The
Table of Nations (Ge 10) locates Japheths descendants in
Greece and the northern Mediterranean region (10:25).
6:1122 The account of the great flood has many ancient
parallels. These storiesespecially the Babylonian
flood stories like the Epic of Gilgameshhave detailed
similarities and often sharp differences from the Biblical flood story.
6:1112 As in 6:5, the description conveys totalitya
sweeping condition of humanity, not one confined to a
small locality.
6:15 ark is to be three hundred cubits long A cubit
was roughly 18 inches, so the ark would have been 450
feet by 75 feet by 45 feet. See the infographic Inside
Noahs Ark on p. XXXX.
6:17 destroy all life This language could describe a
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 7 : 1 | 19
the earth to destroy all life under the heavens,

every creature that has the breath of life in it.
Everything on earth will perish. 18But I will estab
lish my covenant with you, and you will enter the
arkyou and your sons and your wife and your
sons wives with you. 19You are to bring into the
ark two of all living creatures, male and female,
to keep them alive with you. 20Two of every kind
of bird, of every kind of animal and of every kind
of creature that moves along the ground will come

to you to be kept alive. 21You are to take every kind
of food that is to be eaten and store it away as food
for you and for them.
22Noah did everything just as God command
ed him.
The Lord then said to Noah, Go into the ark,
you and your whole family, because I have
found you righteous in this generation. 2Take with
global flood or a flood over all the earth in the region.

Interpretations over the extent of the flood vary. Because
ancient Near Eastern people conceived of the known
world as a single land mass surrounded by water, a
massive regional flood could have been interpreted as
a flood of the entire world. Proponents of a global flood
offer explanations that they claim can demonstrate how
such an event could have been possible. Supporters of a
smaller scale flood point to evidence of local catastrophes
in the ancient world, such as the large flood in the Black

Sea region around 5500 BC, when the sea level of the
Mediterranean rose suddenly. In that incident, 66,000
square miles of land were flooded over the course of a
year. Compare note on 7:19.
6:18 my covenant with you This covenant is given in
8:209:17.
7:2 seven pairs There is a discrepancy between this
figure and the instructions of 6:1920, which speak of
Volume: 1,396,000 cubic feet

Gross Tonnage: Nearly 14,000 tons
Capacity: Equivalent to more than
500 railroad stock cars
It could hold more than 125,000
sheep-sized animals.
Stairs
Family Rooms
Stairs
Stairs
Dining Room
and Kitchen
Water
Roof
Stairs
DECK 1
Bird storage
Water
Cistern
DECK 2
Food storage
Stairs
Cistern
Inside Noahs Ark
DECK 3
Animal storage
Stairs
The ark was built with cypress wood and

caulked with pitch. The passengers remained
safe inside until the waters of the flood
subsided, nearly one year later.
5/10/16 8:25 AM
FIRST PROOFS
20 | G e n e s i s 7 : 3
you seven pairs of every kind of clean animal, a

male and its mate, and one pair of every kind of
unclean animal, a male and its mate, 3and also
seven pairs of every kind of bird, male and female,
to keep their various kinds alive throughout the
earth. 4Seven days from now I will send rain on
the earth for forty days and forty nights, and I
will wipe from the face of the earth every living
creature I have made.
5And Noah did all that the Lord commanded him.
6Noah was six hundred years old when the
floodwaters came on the earth. 7And Noah and
his sons and his wife and his sons wives entered
the ark to escape the waters of the flood. 8Pairs
of clean and unclean animals, of birds and of all
creatures that move along the ground, 9male and
female, came to Noah and entered the ark, as God
had commanded Noah. 10And after the seven days
the floodwaters came on the earth.
11In the six hundredth year of Noahs life, on the
seventeenth day of the second montho n that day
all the springs of the great deep burst forth, and
the floodgates of the heavens were opened. 12And
rain fell on the earth forty days and forty nights.
13On that very day Noah and his sons, Shem,
Ham and Japheth, together with his wife and the
wives of his three sons, entered the ark. 14They
had with them every wild animal according to its
kind, all livestock according to their kinds, every
one pair of each species rather than seven. Genesis
6:1920 may speak of a single pair as the minimum
number of animals needed to continue the species after the flood, whereas 7:23 includes additional clean
animals to ensure that proper sacrifice can be made
after the flood. clean animal The clean and unclean
distinction for sacrifice is made explicit only with the
law, long after Noah (Ex 20; Lev 11; Dt 14). However,
there may have been an earlier awareness of animals
that were appropriate and inappropriate for sacrifice.
Alternatively, a later editor may have added this detail to
remove potential contradictions with the law.
7:4 Seven days from now Presumably the time needed
for the animals and humans to board the ark. Seven-day periods are noted elsewhere in the story (Ge 7:10; 8:10,12).
See the infographic Inside Noahs Ark on p. XXXX.
7:11 seventeenth day Throughout chs. 68, the narrative offers multiple numbers relating to how much time
has passedit is often difficult to tell how these figures
relate. This may suggest that Genesis was originally
composed of multiple sources. Alternatively, there may
be two systems of recording time in the narrative, one
that linearly presents the days and what developed during various time spans and the other designating exact
dates. springs of the great deep This description presumes an ancient Near Eastern cosmology (worldview).
This worldview included a domed firmament (or vault)
above the visible sky that held back waters that were
above the firmament and below the earth. The waters
below were called the great deep. It was believed that
the waters came to earth (when it rained) through gaps
in the firmamentthe windows and doors of heaven
(compare 1:6 and note). See the infographic Ancient
Hebrew Conception of the Universe on p. XXXX.
creature that moves along the ground according

to its kind and every bird according to its kind,
everything with wings. 15Pairs of all creatures
that have the breath of life in them came to Noah
and entered the ark. 16The animals going in were
male and female of every living thing, as God had
commanded Noah. Then the Lord shut himin.
17For forty days the flood kept coming on the
earth, and as the waters increased they lifted the
ark high above the earth. 18The waters rose and
increased greatly on the earth, and the ark floated
on the surface of the water. 19They rose greatly on
the earth, and all the high mountains under the
entire heavens were covered. 20The waters rose
and covered the mountains to a depth of more than
fifteen cubits.a,b 21Every living thing that moved
on land perishedbirds, livestock, wild animals,
all the creatures that swarm over the earth, and all
mankind. 22Everything on dry land that had the
breath of life in its nostrils died. 23Every living
thing on the face of the earth was wiped out; people
and animals and the creatures that move along the
ground and the birds were wiped from the earth.
Only Noah was left, and those with him in the ark.
24The waters flooded the earth for a hundred
and fifty days.
a20 That is, about 23feet or about 6.8 meters b20Orrose
more than fifteen cubits, and the mountains were covered
7:12 forty days and forty nights This may be an

idiom for a long period of time and not a description of
a precise length of time (compare Ex 24:18; 1Ki 19:8).
7:16 the Lord shut him in Yahwehs role in saving Noah,
his family, and the animals comes into full view here.
The narrator reminds the audience that the salvation of
these few people is an act of divine grace.
7:19 all the high mountains under the entire heavens
This description and Ge 7:2023 may support the idea
that this narrative presents a global floodand perhaps
even demand it. In addition, the NT uses the flood account
as an analogy for the future judgment of all of humanity
(2Pe 3:67). On the other hand, extra-Biblical evidence
for a global flood is inconclusive. Arguments for both a
local and global flood can be supported Biblically (see
note on Ge 6:17; note on 7:21).
7:21 perished In Biblical usage, phrases that appear
on the surface to be universal do not always speak of
exhaustive, universal participationparticularly with
respect to peoples and lands on the other side of the
globe from the ancient Near East (e.g., 8:67; 41:57;
2Sa 15:23; 1Ch 14:17; 2Ch 9:28). Specifically with
regard to the flood, Yahweh himself speaks of destroying
all life, yet that is clearly not the case: Noah, his family
and the animals with him live (Ge 6:17; 8:21). In addition,
if all the water on all the earth had evaporated after the
flood, as 8:1314 seems to imply, everything would have
died. Given this literary context, it is possible that the
flood, while spoken about in global terms, was limited to
a vast area near Noah (compare 6:4 and note; note on
7:19). Nonetheless, this is only an argument based on
common literary practice; it is unclear how the narrator
actually understood the scope of the flood.
5/10/16 8:25 AM
FIRST PROOFS
But God remembered Noah and all the wild

animals and the livestock that were with him
in the ark, and he sent a wind over the earth, and
the waters receded. 2Now the springs of the deep
and the floodgates of the heavens had been closed,
and the rain had stopped falling from the sky.
3The water receded steadily from the earth. At
the end of the hundred and fifty days the water
had gone down, 4and on the seventeenth day of
the seventh month the ark came to rest on the
mountains of Ararat. 5The waters continued to
recede until the tenth month, and on the f irst
day of the tenth month the tops of the mountains
became visible.
6After forty days Noah opened a window he
had made in the ark 7and sent out a raven, and
it kept flying back and forth until the water had
dried up from the earth. 8Then he sent out a dove
to see if the water had receded from the surface
of the ground. 9But the dove could find nowhere
to perch because there was water over all the sur
face of the earth; so it returned to Noah in the ark.
He reached out his hand and took the dove and
brought it back to himself in the ark. 10He waited
seven more days and again sent out the dove from
the ark. 11When the dove returned to him in the
evening, there in its beak was a freshly plucked
olive leaf! Then Noah knew that the water had
receded from the earth. 12He waited seven more
days and sent the dove out again, but this time it
did not return to him.
13By the f irst day of the f irst month of Noahs
six hundred and first year, the water had dried
8:114 After the flood has accomplished its purpose
(see 7:2223), God begins to restore creation. In contrast to Gods act of creation in six days, the waters
recede and the earth is restored over a period of five
months.
8:2 the floodgates of the heavens God is reversing
the process from 7:1112. See note on 7:11. See the
infographic Ancient Hebrew Conception of the Universe
on p. XXXX.
8:3 hundred and fifty days It is difficult to know how
this figure and the one given in 8:4 relate; this is further
complicated by difficulties understanding how the calendar in this period of time functioned. See note on 7:11.
8:4 the mountains of Ararat Refers to a mountain
range, not necessarily a particular mountain called Ararat. Ararat was the country or region of Urartu. Assyrian
records use this place name for a region that corresponds
today most closely with Armenia and Turkey.
8:7 sent out a raven No reason for Noahs action is
given, but the narrative implies that Noah is checking
for signs of land and states this explicitly in v.8 about
his choice to send out a dove.
8:13 six hundred and first year The Hebrew text here
does not directly state that this figure is in reference to
Noahs life, but that can be inferred from 7:6 and 7:11.
8:14 completely dry The Hebrew verb used here, yavesh,
is related to the noun yabbashah (often translated dry
land) used in 1:910. The words provide a verbal and
G e n e s i s 8 : 2 2 | 21
up from the earth. Noah then removed the cover

ing from the ark and saw that the surface of the
ground was dry. 14By the twenty-seventh day of
the second month the earth was completely dry.
15Then God said to Noah, 16Come out of the
ark, you and your wife and your sons and their
wives. 17Bring out every kind of living creature
that is with youthe birds, the animals, and all
the creatures that move along the groundso
they can multiply on the earth and be fruitful and
increase in number onit.
18So Noah came out, together with his sons and
his wife and his sons wives. 19All the animals and
all the creatures that move along the ground and
all the birdseverything that moves on land
came out of the ark, one kind after another.
20Then Noah built an altar to the Lord and,
taking some of all the clean animals and clean
birds, he sacrif iced burnt offerings on it. 21The
Lord smelled the pleasing aroma and said in his
heart: Never again will I curse the ground be
cause of humans, even thougha every inclination
of the human heart is evil from childhood. And
never again will I destroy all living creatures, as
I have done.
22 As long as the earth endures,
seedtime and harvest,
cold and heat,
summer and winter,
day and night
will never cease.
a21Orhumans,
for
thematic link between the two narratives, indicating that

the restoration of the world after the flood should be
understood as an act of divine re-creation.
8:1522 This passage describes the process of disembarking from the ark, which concludes with Noah offering a sacrifice to Yahweh. Yahweh accepts the sacrifice
and promises never to destroy all life by a flood again
(compare note on 7:21).
8:20 altar The first reference to a sacrificial or worship
altar in the Bible. See the infographic Ancient Altars
on p. XXXX; see the table Altars in the Old Testament
on p. XXXX.
8:21 Lord smelled the pleasing aroma This phrase
indicates an acceptable offering and appears frequently
in the books of Leviticus and Numbers (e.g., Lev 1:9; 2:9;
4:31; Nu 15:3). curse The Hebrew term used here, qalal,
is different from that of Ge 3:17 (arar), which references
the cursing of the ground after the fall. human heart
is evil An explicit reference to the language of 6:5. God
knows that even the flood will not reverse the corruption
of the human will and mind.
8:22 As long as the earth endures This wording resolves the tension between the promise of this verse
and subsequent descriptions of a final judgment of the
world (2Pe 3:1213). The final apocalypse will produce
a new heaven and new earth. God promises to keep his
wrath from humanity until the earthas it is currently
knownis no more (or renewed).
5/10/16 8:25 AM
FIRST PROOFS
22 | G e n e s i s 9 : 1
Gods Covenant WithNoah
Then God blessed Noah and his sons, saying to

them, Be fruitful and increase in number and
fill the earth. 2The fear and dread of you will fall
on all the beasts of the earth, and on all the birds
in the sky, on every creature that moves along
the ground, and on all the fish in the sea; they are
given into your hands. 3Everything that lives and
moves about will be food for you. Just as I gave
you the green plants, I now give you everything.
4But you must not eat meat that has its life
blood still in it. 5And for your lifeblood I will surely
demand an accounting. I will demand an account
ing from every animal. And from each human
being, too, I will demand an accounting for the
life of another human being.
6 Whoever sheds human blood,
by humans shall their blood be shed;
for in the image of God
has God made mankind.
7As
for you, be fruitful and increase in number;

multiply on the earth and increase uponit.
9:117 God blesses Noah (as a representative of humanity), establishes rules and institutes a covenant.
In the process, he gives p
eople permission to kill and
eat animals for food, provided they do not consume
the blood (Ge 9:34). Killing other p
eople, however, is
forbidden (vv.56). In the covenant that God institutes,
he promises again to humanity and all creation that he
wont destroy all life again by a flood (vv.817).
9:1 his sons Shem, Ham and Japheth (see 6:10). See
the people diagram Table of Nations on p. XXXX. fill
the earth A repeat of the mandate to procreate and fill
the earth (1:28; 8:17).
9:2 they are given into your hands Emphasizes humanitys authoritative role as stewards of the animal
kingdom. Animal flesh is now permitted as food for
humanity. This phrase links eating meat with the command to multiply and have dominion, suggesting that
the practice of eating meat is not a result of the fall (ch.
3), but an outgrowth of the flood event that is consistent
with the original stewardship of humanity (1:2829;
compare 4:4).
9:4 its lifeblood Before animal flesh can be consumed,
it must be properly drained of blood. This suggests that
the prohibition of consuming blood predates Israels law
(though it is repeated in the law; Lev 17:11,14).
9:5 your lifeblood The ensuing context shows that this
phrase means human life, not the blood itself. I will
demand an accounting Whether human life is taken by
an animal or human, there will be a penalty. The wording
clearly affirms the sanctity of human life in Gods eyes.
9:6 by humans shall their blood be shed Establishes
the principle of capital punishment as the consequence
for the intentional murder of an innocent human life. This
crime results in the forfeiture of ones own lifethe offender can no longer be protected by the principle that
safeguards innocent human life. This principle is based
on p
eople being divine imagersrepresentations of
God on earth (Ge 1:27). Taking an innocent human life
was viewed as murdering God in effigy. Later, Mosaic
8Then God said to Noah and to his sons with

him: 9I now establish my covenant with you and
with your descendants after you 10and with every
living creature that was with youthe birds,
the livestock and all the wild animals, all those
that came out of the ark with youe very liv
ing creature on earth. 11I establish my covenant
with you: Never again will all life be destroyed
by the waters of a flood; never again will there
be a flood to destroy the earth.
12And God said, This is the sign of the cov
enant I am making between me and you and
every living creature with you, a covenant for all
generations to come: 13I have set my rainbow in
the clouds, and it will be the sign of the covenant
between me and the earth. 14Whenever I bring
clouds over the earth and the rainbow appears
in the clouds, 15I will remember my covenant
between me and you and all living creatures
of every kind. Never again will the waters be
come a flood to destroy all life. 16Whenever the
rainbow appears in the clouds, I will see it and
remember the everlasting covenant between
Law (as primarily seen Exodus, Leviticus, Numbers and

Deuteronomy) made capital punishment mandatory for
murder, allowing no alternative form of punishment (see
Nu 35:31).
9:7 multiply on the earth This command was disobeyed
after the flood when the people of the earth migrated to
build a city rather than multiply and disperse (Ge 11:19).
9:913 The covenant Yahweh gives here is established
with humanity, with every living creature, and with the
earth itself. Genesis 8:22 indicates that Gods promise
to refrain from destruction (and hence this covenant)
will endure indefinitely until that time when God decides
to create a new heaven and new earth (compare 2Pe
3:1213).
9:9 my covenant A covenant is either a contract or
when only one party pledges anythinga promise. The
first-person language of this covenant shows that this is a
unilateral promise or divine charter. It does not depend on
Noah; Gods integrity and power serves as its basis. See
the table Covenants in the Old Testament on p. XXXX.
9:12 sign of the covenant The sign serves as a reminder of the promise or as a tangible guarantee of
Gods commitment to keep the promise (compare Ge
17:11; Ex 31:1617).
9:13 my rainbow The Hebrew word used here, qesheth,
is most frequently used of an archers bow. The mention
of a cloud indicates it is a rainbow, but the military connotation may still be present. The rainbow may symbolically signify Gods war bowGods wrath via water has
ended and he has hung up his bow.
9:16 everlasting covenant The Hebrew phrase used
here, berith-olam, is often used to describe covenants
between God and his p
eople. These everlasting covenants
are also frequently linked to special signs. Gods covenant with Abraham is also described as a berith-olam
(Ge 17:7,13,19), with circumcision as the sign. The
covenant between God and Israel is similarly called a
berith-olam, and the sign is Israels obligation to observe
the Sabbath (Ex 31:16).
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 0 : 1 | 23
God and all living creatures of every kind on

the earth.
17So God said to Noah, This is the sign of the
covenant I have established between me and all
life on the earth.
The Sons ofNoah

18The
sons of Noah who came out of the ark

were Shem, Ham and Japheth. (Ham was the fa
ther of Canaan.) 19These were the three sons of
Noah, and from them came the people who were
scattered over the whole earth.
20Noah, a man of the soil, proceededa to plant
a vineyard. 21When he drank some of its wine, he
became drunk and lay uncovered inside his tent.
22Ham, the father of Canaan, saw his father naked
and told his two brothers outside. 23But Shem and
Japheth took a garment and laid it across their
shoulders; then they walked in backward and
covered their fathers naked body. Their faces
were turned the other way so that they would not
see their father naked.
24When Noah awoke from his wine and found
9:1829 This passage provides a narrative postscript
to the flood story, describing how Noah settles into a
life of agriculture.
9:18 Ham was the father of Canaan A reminder of the
connection between Ham and Canaan; Canaan is cursed
by Noah for Hams actions (Ge 9:22,25). This account
also serves to cast the Canaanites in a negative, shameful light. In that sense, the story resembles the account
in 19:3038, which provides a shameful explanation for
the paternity of the Ammonites and Moabites.
9:20 a man of the soil The parallel to Adam is evident
and signifies continuity with Adams original blessing and
mandated task (see 2:15).
9:21 became drunk The first mention of drunkenness in
the Bible. lay uncovered inside his tent The ensuing
context explains this as nakedness.
9:2224 Two difficult interpretive issues arise in the
incident between Ham and Noah: understanding the
nature of Hams offense and making sense of why Hams
son, Canaan, was cursed instead of Ham (see note on
v.25). The text of 9:22 may be literally rendered as Ham,
the father of Canaan, saw the nakedness of his father.
However, this could be an idiomit may not be about
Noah being nude, but an incident that greatly insults
Noah. Hams offense could be explained as voyeurism,
castration of Noah, sodomy, or incestuous rape of his
mother. The voyeurism view is often defended by what
Hams brothers, Shem and Japheth, do in the wake of
the incidentthey walk backward into the tent and cover
their fathers nakedness. This act doesnt explain the
offense, though; it simply shows their respect for their
father. There is no OT prohibition against seeing ones
father naked, so this interpretation would have likely been
foreign to the original reader; likewise no such prohibition
appears elsewhere in ancient Near Eastern law.
Against the idea that Hams offense was voyeurism,
the Hebrew phrase which may be literally rendered saw
the nakedness appears elsewhere in the OT referring
to illicit sexual contact and intercourse. To see (raah in
out what his youngest son had done to him, 25he

said,
Cursed be Canaan!
The lowest of slaves
will he be to his brothers.
26He
also said,
Praise be to the Lord, the God of Shem!

May Canaan be the slave of Shem.
27 May God extend Japhethsb territory;
may Japheth live in the tents of Shem,
and may Canaan be the slave of Japheth.
28After the flood Noah lived 350 years. 29Noah
lived a total of 950 years, and then he died.
The Table ofNations
10
This is the account of Shem, Ham and Ja

pheth, Noahs sons, who themselves had
sons after the flood.
a20Orsoil,
was the first b27 Japheth sounds like the

Hebrew for extend.
Hebrew) the nakedness (erwah in Hebrew) of someone

is used in the Law (Lev 18; 20) to prohibit certain sexual
relations. This idiom suggests that Hams offense may
have been of a sexual nature, perhaps homosexual rape
of his father or paternal incest. However, no combination of the relevant Hebrew wordsraah (see), galah
(uncover) and erwah (nakedness)occurs in the OT
in reference to homosexuality. The Hebrew phrase for
uncovering the nakedness of [a man] actually refers
to sexual intercourse with a mans wife. For example,
in a literal rendering of Lev 18:7, the nakedness of
your father means the nakedness of your mother;
in Lev 18:14, a literal rendering of the nakedness of
your fathers brother is clarified as his wife and your
aunt (see Lev 18:8; 20:11,20,21). Although the usual
expression in Leviticus is to uncover [galah in Hebrew]
the nakedness, both idioms are used in parallel in
Lev 20:17. Therefore, Hams offense may have been
maternal incest and the forcible rape of his mother. This
explains the curse of Hams son that follows (see Ge
9:2527; compare note on 9:25).
9:25 lowest of slaves will he be Noah pronounces a
curse on Canaan, not on Ham. Noah does this because
Ham likely raped his mother to gain further inheritance
(see note on vv.2224). Hams crime of maternal incest
would have been an attempt to usurp Noahs position as
leader of the family clan. This explains why Ham would
announce what he had done to his brothershe was
asserting authority over them (v.22). The fact that Canaan
was cursed suggests that Canaan was the offspring of
Hams sexual intercourse with Noahs wife. The son bore
the punishment for the crime of his father. The curse
on Canaan forms the backdrop to the later antipathy
between Israel and the Canaanites.
9:29 950 years May or may not be intended literally.
See 5:5 and note.
10:132 This passage is called the Table of Nations because its list explains the origin of most of the p
eoples of
the ancient Near East. The names correspond to Biblical
5/10/16 8:25 AM
FIRST PROOFS
24 | G e n e s i s 1 0 : 2
The Japhethites
10:2-5pp1Ch 1:5-7
2 The sonsa of Japheth:

Gomer, Magog, Madai, Javan, Tubal, Meshek
and Tiras.
3 The sons of Gomer:
Ashkenaz, Riphath and Togarmah.
4 The sons of Javan:
Elishah, Tarshish, the Kittites and the Rod
anites.b 5(From these the maritime peoples
spread out into their territories by their
clans within their nations, each with its
own language.)
The Hamites
10:6-20pp1Ch 1:8-16
6 The sons of Ham:

Cush, Egypt, Put and Canaan.
7 The sons of Cush:
Seba, Havilah, Sabtah, Raamah and Sabteka.
names for major people groups, tribes and regions (see
10:3132). The correspondence between the ancestral
names and Biblical geography suggests the Table of Nations provides a record of ancient eponymous ancestry
(the naming of nations or regions after particular people).
The list does not cover all the nations of the earth. Rather,
it covers the groups most relevant for Biblical history. The
listing is also symbolic, as the number of descendants
listed for Shem, Ham and Japheth totals 70. See the
people diagram Table of Nations on p. XXXX.
10:1 account The Hebrew word used here, toledoth, is
used throughout Genesis to refer to genealogical related
information. See note on 5:1.
10:2 The sons of Japheth While the descendants
of Ham and Shem (10: 631) would have lived near
each other in the ancient Near East, the descendants
of Japheth are not all found in regions next to each
other. These verses probably reflect an Israelite perspective that all the names therein come from across
the Mediterranean Sea. Gomer This name refers to
the Cimmerians who seem to be the same people
group as the Scythians (compare Eze 38:6). Magog
This term is used in Eze 38:2 and 39:6 to refer to the
land of Gog. The region was probably between Armenia
and Cappadocia near the Black Sea. See note on Eze
38:139:24. Madai The Hebrew word used here,
madai, refers in the OT to the land of the Medes (Isa
13:17; 2Ki 17:6). The Medes lived in the nor thern
part of the Iranian plateau, northeast of the Zagros
Mountains and southwest of the Caspian Sea. Tubal,
Meshek These two names often occur together in the
OT (e.g., Eze 27:13; 32:26; 38:2; 39:1) and refer to
central and eastern Anatolia (Asia Minor, now Turkey
and Armenia). Tiras This term appears in the work of
Jewish historian Josephus in reference to the Thracians
(Josephus, Antiquities 1.125). The term could also refer
to the Pelasgians mentioned among the Sea Peoples
in the records of Pharaoh Merenptah.
10:3 Ashkenaz The reference to Ashkenaz in association with Ararat and Minni in Jer 51:27 makes it likely
that this refers to the Scythians. Assyrian cuneiform
texts also refer to a group called the Ashkuza, who are
The sons of Raamah:

Sheba and Dedan.
8Cush was the fatherc of
Nimrod, who became

a mighty warrior on the earth. 9He was a mighty
hunter before the Lord; that is why it is said,
Like Nimrod, a mighty hunter before the Lord.
10The f irst centers of his kingdom were Babylon,
Uruk, Akkad and Kalneh, ind Shinar.e 11From that
land he went to Assyria, where he built Nineveh,
Rehoboth Ir,f Calah 12and Resen, which is between
Nineveh and Calahwhich is the great city.
13 Egypt was the fatherof
the Ludites, Anamites, Lehabites, Naphtu
a2 Sons
may mean descendants or successors or nations; also in

verses 3, 4, 6, 7, 20-23, 29 and 31. b4 Some manuscripts of
the Masoretic Text and Samaritan Pentateuch (see also Septuagint
and 1Chron. 1:7); most manuscripts of the Masoretic Text
Dodanites c8 Father may mean ancestor or predecessor or
founder; also in verses 13, 15, 24 and 26. d10OrUruk and
Akkadall of them in e10That is, Babylonia
f11OrNineveh with its city squares
probably the same people. Riphath Called Diphath in

the Hebrew text of 1Ch 1:6. The location under either
name remains unidentified. Togarmah This term seems
to refer to Tegarama, north of Harran near Carchemesh.
10:4 Javan This is the generic word for the Hellenic
(Greek) peoples used in the OT; it includes the Ionians
in western Asia Minor (modern Turkey). Elishah This
term is mentioned in Eze 27:7 as a source of purple
dye. It is possibly to be identified with all or part of Cyprus, which was called Alashia in Egyptian, Akkadian
and Ugaritic inscriptions. Tarshish This could refer to
several locations, all of which are westward across the
Mediterranean. See Jnh 1:3 and note. Kittites Refers
to people from Cyprus. Rodanites This likely refers to
people from Rhodes.
10:5 maritime peoples This suggests that all the
peoples from the Mediterranean coastal regions (including Greece and Asia Minor) are descended from
Japheth.
10:6 The sons of Ham The line of Ham has four
branches: Cush, Mizraim (Egypt), Put and Canaan. All
four are probably place names. Cush This term refers
to the African kingdom of Nubia. See note on Ge 2:13.
Egypt The Hebrew word used here, mitsrayim, is used
throughout the OT for Egypt. Put The Hebrew term used
here occurs six times in the OT and probably refers to
Libya (e.g., Jer 46:9; Eze 30:5; 38:46). Canaan Noah
cursed Canaan because of Hams sin (see Ge 9:2027;
note on 9:25). Here Canaan is listed last of Hams sons,
indicating either his low standing as a result of Noahs
curse or his position as Hams fourth and youngest
son. Like the other names in this section, Canaan also
refers to the land and its p
eople. A detailed list is given
in 10:1519.
10:7 Seba, Havilah, Sabtah, Raamah and Sabteka
The names of the five sons of Cush all refer to areas in
or on the outskirts of the region known broadly in later
antiquity as Arabia. Sheba The location that this term
refers to is debatable, but the most plausible location is
in the southwest corner of the Arabian Peninsula. Dedan
This term likely refers to Ula in northern Arabiaan
important trading center since ancient times near the
border of Edom.
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 0 : 2 1 | 25
hites, 14Pathrusites, Kasluhites (from whom
the Philistines came) and Caphtorites.

15 Canaan was the fatherof
Sidon his firstborn,a and of the Hittites,
16Jebusites, Amorites, Girgashites, 17Hi
vites, Arkites, Sinites, 18Arvadites, Zem
arites and Hamathites.
Later the Canaanite clans scattered 19and the

borders of Canaan reached from Sidon toward
Gerar as far as Gaza, and then toward Sodom,
Gomorrah, Admah and Zeboyim, as far as Lasha.
10:811 The digression about Nimrod (vv.812) in this
section shifts the focus from Upper Egypt and Arabia
to Mesopotamia. This represents the first instance of
direct ancestral descent (A fathered B) in this section;
this indicates that the Table of Nations (ch. 10) concerns
more than generational descent. See the infographic
The Amarna Letters on p. XXXX.
10:8 Nimrod This figure is associated with the founding
of the greatest cities of MesopotamiaBabylon, Uruk,
Akkad, Nineveh and Calah.
10:10 Kalneh The location this refers to is unknown.
Shinar This is another name for Babyloniaencompassing the city states of Sumer and Akkad and extending
northward to Assyria. This name does not occur in Mesopotamian material but is found many times in records of
the Egyptians and Hittites, as well as the Amarna letters.
See the infographic The Armana Letters on p. XXXX.
See note on 11:2.
10:11 Nineveh Located on the east bank of the Tigris
River. Rehoboth Ir The Hebrew text here could be understood as referring to the open places of the cityan area
of Nineveh, rather than a separate city. Calah One of the
chief cities of Assyria, along with Nineveh and Asshur. The
citys association with Nimrod is preserved in the sites
medieval and modern name Nimrud. Calah is located on
the east bank of the Tigris about 20 miles south of Nineveh.
10:12 Resen This could refer to an unknown town between Nineveh and Calah or be a scribal corruption
that was originally a reference to an irrigation system
or waterworks. great city The Hebrew text here could
refer to Calah or Nineveh.
10:1314 The names in vv.1314 are plural in Hebrew,
suggesting they refer to people groups despite their
presentation as the sons of Egypt. The identification of
the people groups in v.13 is uncertain. These names
again connect the line of Ham to Egypt (compare v.6).
10:13 Ludites This group could be the Lydians from Asia
Minor (modern Turkey), but the Hebrew term lud used
here is also connected elsewhere with North African
peoples (Jer 46:9; Eze 30:5). Lehabites This could
refer to Libyans.
10:14 Pathrusites This refers to people from Upper
Egypt (the southern portion), sometimes called Pathros
(compare Isa 11:11; Jer 44:1). Philistines Elsewhere
in the OT, the Philistines are identified as coming from
Caphtor (Am 9:7; Dt 2:23; Jer 47:4). Thus, it seems that
the editorial comment here should instead come after
the reference to Caphtor. Alternatively, this could indicate
that the Philistines at one point migrated to Caphtor,
similar to how the OT mentions Israel as coming from
Egypt (e.g., Nu 22:11; 2Ki 21:15). Caphtorites Caphtor
may be identified with Crete; it is the place of origin of
the Philistines according to other OT texts (see Am 9:7).
20These are the sons of
Ham by their clans and

languages, in their territories and nations.
The Semites
10:21-31ppGe11:10-27; 1Ch1:17-27
21Sons were also born to Shem, whose older
brother wasb Japheth; Shem was the ancestor of
all the sons of Eber.
a15Orof the Sidonians, the foremost b21OrShem, the older
brother of
10:15 Sidon This term refers to the Sidonians of the

famous Phoenician city of Sidon. Hittites This reference
to the ancestor of the Hittites seems out of place in this
verse because the Hittites are from Asia Minor (modern
Turkey), not Egypt, Arabia, Phoenicia or Syria-Palestine,
like the other p
eople groups mentioned as the descendants of Canaan. Since the line of Canaan indicates a
mixed population of p
eople groupssome of whom
migrated into Canaanthis may refer to some of the
known Hittite migrations southward.
10:16 Jebusites This term refers to inhabitants of
Jebus, which would become Jerusalem after Davids
conquest of the city (1Ch 11:45). Nothing is known of
their origin or history. Amorites The Hebrew text here
probably refers broadly to the Amurru, a nomadic Semitic
people group occupying Syria and Canaan in pre-Israelite
times. Girgashites Little is known about this group.
They are regularly mentioned in the lists of Canaanite
people groups, but no details are given (Ge 15:21; Dt
7:1; Jos 3:10; 24:11).
Genesis 10:16
AMORITES
The term Amorite refers to a West Semitic people,

the Amurru, known from Akkadian sources that place
them around Babylon about 2000 BC. They migrated
westward throughout the Fertile Crescent, including the
regions of Phoenicia and Canaan. The term is used in
different ways in the OT. In some places, it is used as
a generic term for inhabitants of the land of Canaan
before the Israelite conquest, like Canaanites (e.g.,
Ge 15:16; Jos 24:15; Jdg 6:10; 1Ki 21:26). In other
places it refers more specifically to a people group who
lived in the hill country (Dt 1:1920; Nu 13:29; Jos
11:3) and the Transjordan (Dt 3:8; Jos 12:12; Jdg
1:36). In one place, Jos 13:4, it may refer specifically
to the kingdom of Amurru in northern Lebanon and
western Syria.
10:17 Hivites This Canaanite group is regularly mentioned in the list of pre-Israelite occupants of the promised
land (Ex 3:8; Dt 7:1).
10:18 Arvadites, Zemarites and Hamathites These
people groups inhabited the region north of Sidon (modern Lebanon).
10:19 Gerar A city of the western Negev region that is in
several narratives about the patriarchs. See note on Ge
26:6. Gaza One of the five major cities of the Philistines
(compare note on 1Sa 4:1). Sodom, Gomorrah The
inclusion of Sodom and Gomorrah here connects these
cities characterized by debauchery to the curse of Canaan
by Noah and the sin of Ham (9:2225). See Ge 13:10.
5/10/16 8:25 AM
FIRST PROOFS
26 | G e n e s i s
Table of Nations
(Ge 10:132)
Noah
Shem
Elam
Ashur
Ham
Arphaxad
Lud
Shelah Uz
Aram
Hul
Cush
Egypt
Lud
Gether Meshek
Anamim Lehabim Naphtuhim
Eber
Peleg
Joktan
Seba
Havilah
Sabtah
Raamah Sabteca
Sheba
Almodad
Sheleph Hazarmaveth Jerah
Hadoram
Uzal
Nimrod
Sidon
Dedan
Diklah
Obal
Abimael
5/10/16 8:25 AM
Pa
FIRST PROOFS
G ENESIS | 27
Japheth
Put
Canaan
Gomer
Magog
Pathrusim Kasluhim Caphtorim Ashkenaz Riphath Togarmah
Medai
Javan
Elishah
Tubal
Tarshish
Meshek
Kittim
Tiras
Rodanim
Philistines
Heth
Sheba
Jebusites Amorites Girgashites Hivites
Ophir
Havilah
Arkites
Sinites
Arvadites Zemarites Hamathites
Jobab
5/10/16 8:25 AM
FIRST PROOFS
28 | G e n e s i s 1 0 : 2 2
22 The sons of Shem:

Elam, Ashur, Arphaxad, Lud and Aram.
23 The sons of Aram:
Uz, Hul, Gether and Meshek.a
24 Arphaxad was the father ofb Shelah,
and Shelah the father of Eber.
25 Two sons were born to Eber:
One was named Peleg,c because in his
time the earth was divided; his brother
was named Joktan.
26 Joktan was the fatherof
Almodad, Sheleph, Hazarmaveth, Jerah,
27Hadoram, Uzal, Diklah, 28Obal, Abima
el, Sheba, 29Ophir, Havilah and Jobab. All
these were sons of Joktan.
30The
region where they lived stretched from

Mesha toward Sephar, in the eastern hill country.
31These are the sons of Shem by their clans and
languages, in their territories and nations.
10:2131 This list details the line of Shem, outlining
Shems relationship to Japheth (his brother) and Eber
(the lead descendant of the list).
10:21 all the sons of Eber The list of the descendants of
Shem emphasizes the line of Eber, the eponymous ancestor of the Hebrews (the one whom they are named after).
10:22 Elam Elam was the ancient name for modern
Khuzestan (southwestern Iran), located east of Babylon.
Its capital was Susa (Est 1:25). It is also the most
securely identified easternmost country in the Table of
Nations (Ge 10). Ashur This term refers to Assyria and
thus is associated with Mesopotamia. Arphaxad The
ancestor of the Hebrew p
eople, since he is the grandfather of Eber (v.24). Lud This term most likely refers to
the location of Ludbu of the Assyrians, situated on the
Tigris River. Aram This term refers to a tribal name for the
Arameans who came from the steppes of Mesopotamia.
10:23 Uz, Hul, Gether and Meshek None of these
locations or tribes can be identified with any certainty.
10:24 Eber The Hebrew used here is ever. It seems to
be related to the Hebrew word for the Hebrew p
eople
(ivrim). Compare note on 10:25.
10:25 Peleg This name can mean water channel.
Peleg may have come from a region that used irrigation
canals. In addition, a place named Palag is known from
a text from Ebla dating to 2500 BC. He is the ancestor
of Abram (Abraham; Ge 11:1826; Lk 3:3435), the
forefather of the Israelites, the Hebrew people. divided
The Hebrew word used here, palag, is a wordplay on the
name Peleg. This wordplay could refer to the division and
dispersion of languages at Babel (Ge 11). Joktan The
listing of Joktan as the son of Eber indicates that the
descendants of Joktan share ancestry with the Israelites.
10:2629 The identifiable place names listed as descendants of Joktan are located in the southwest corner of
the Arabian Peninsula.
10:26 Hazarmaveth This term can be identified with
modern Hadramaut in Yemen.
10:29 Ophir This term appears throughout the OT as
the name of a place known for its gold (e.g., 1Ki 9:28;
Job 22:24; Ps 45:9).
11:1 whole world This refers to the ancient Near East
and the Mediterranean world. Since Ge 11 and its disper-
32These are the clans of Noahs sons, according

to their lines of descent, within their nations.
From these the nations spread out over the earth
after the flood.
The Tower ofBabel
11
Now the whole world had one language

and a common speech. 2As people moved
eastward,d they found a plain in Shinare and set
tled there.
3They said to each other, Come, lets make
bricks and bake them thoroughly. They used
brick instead of stone, and tar for mortar. 4Then
they said, Come, let us build ourselves a city,
with a tower that reaches to the heavens, so that
we may make a name for ourselves; otherwise
a23 SeeSeptuagint
and 1Chron. 1:17; Hebrew Mash.

Septuagint father of Cainan, and Cainan was the
means division. d2Orfrom the east;
father of
or in the east e2That is, Babylonia
b24 Hebrew;
c25 Peleg
sion of the nations is linked to the Table of Nations of ch.

10, which is specific to people groups of the ancient Near
East, this phrase should not be understood to refer to
entire world (see note on 10:132). See the infographic
The Tower of Babel on p. XXXX.
11:2 eastward The Hebrew text here can be rendered
either from the east or eastward. A migration to the
east makes sense: from the Ararat (Urartu) region (see
8:4 and note) to Babylon (Shinar)the setting of the
tower story. Shinar This refers to the land of Babylonia, which encompasses the city states of Sumer and
Akkad and extends northward to Assyria. This name
does not occur in Mesopotamian material but appears
many times in Egyptian and Hittite records, as well as
the Amarna Letters. See the infographic The Amarna
Letters on p. XXXX.
11:4 let us build ourselves a city, with a tower
The tower was not the only thing that would enable the
people to remain together rather than spread over the
earththe city was also essential. The tower spoken
of here was a ziggurat temple, a massive brick, stepped
tower that dominated the landscape. Ziggurats symbolized mountains. Both ziggurats and natural mountains
were considered in the ancient Near East to be dwelling places of the gods. They were believed to be the
place where heaven met earth and where the gods met
humanity. As such, it was thought that the high places
were sites where the gods made their will known to
mortals. In this sense, the ziggurat was viewed as the
center of the cosmos. Biblical temple imagery draws
upon these themes. Jerusalem (Mount Zion) and its
temple was called the center (tabbur, in Hebrew) of the
earth (Eze 38:12; compare Eze 5:5); this is because
it was the place where Yahweh met humanity. See the
infographic The Tower of Babel on p. XXXX. name
The Hebrew word used here, shemwhich is primarily
used as a designation of identityis also used in the
OT and Mesopotamian literature to refer to something
gaining renown or reputation. See Pr 22:1; Ecc 7:1;
Ne 6:13; Ru 4:11; Jer 32:20; 2Sa 7:9. scattered
over the face of the whole earth Towers (or ziggurat
temples) and their associated cities were the heart of
economic distribution systems in ancient Mesopotamia.
The goals of building bothwhich this passage clearly
presentsamounted to the rejection of Gods command
and blessing in Ge 9:7.
5/10/16 8:25 AM
FIRST PROOFS
G ENESIS | 29
The Tower of Babel would have been

built in ziggurat form. It probably was
ancient Babylons Etemenankithe
Level 7
temple of the foundation of heaven
Stairs
and earth. Many Babylonian legends
Level 6
and documents describe this
Level 5
structure, as does the Greek
Stairs
historian Herodotus.
Level 4
Level 3
Stairs
Level 2
Level 1
Stairs
Stairs
The Tower of Babel
Ancients believed that deities dwelt on high places and associated the gods with hills and
mountains. Babylon was on low groundthe ziggurat was a substitute mountain. It towered
above the dust in the lower air and was an excellent place to observe the stars. From a
ziggurats top, heaven seemed closer.
Size comparison
(approximate):
Great Pyramid of Giza

(tallest building in the
ancient world)
Height 480, base 755.5
Tower of Babel
(tallest brick-structure
building of all time)
Height 300,
base 300
Monadnock
Building in
Chicago
(tallest
brick-structure
building now
standing)
The Esagila Tablet from Uruk describes the

Etemenanki with these dimensions. The stairs for
the top levels are interior.
Level 7
80 x 60 x 50
Level 4
170 x 170 x 20
Level 6
110 x
Level 3
110 x
200
20
Level 2
x 200
260 x 260 x 60
x 20
Level 5
Level 1
300 x 300
140
x 110
x 140
x 20
Height 197,
base 62
(16 floors)
Tower of Babel
(top view)
American Football Field
5/10/16 8:25 AM
FIRST PROOFS
30 | G e n e s i s 1 1 : 5
we will be scattered over the face of the whole

earth.
5But the Lord came down to see the city and the
tower the people were building. 6The Lord said,
If as one people speaking the same language they
have begun to do this, then nothing they plan to
do will be impossible for them. 7Come, let us go
down and confuse their language so they will not
understand each other.
8So the Lord scattered them from there over all
the earth, and they stopped building the city. 9That
is why it was called Babelabecause there the
Lord confused the language of the whole world.
From there the Lord scattered them over the face
of the whole earth.
From Shem toAbram

11:10-27ppGe10:21-31; 1Ch1:17-27
10This
is the account of Shems family line.
Two years after the flood, when Shem was 100

years old, he became the fatherb of Arphaxad.
11And after he became the father of Arphaxad,
Shem lived 500 years and had other sons and
daughters.
12When Arphaxad had lived 35 years, he became
the father of Shelah. 13And after he became the
father of Shelah, Arphaxad lived 403 years and
had other sons and daughters.c
14When Shelah had lived 30 years, he became
11:5 Lord came down to see This description follows
the pattern seen throughout Genesis of portraying Yahweh as involved in the affairs of humanity. This line is
also ironic: While the humans sought to build a tower
into the heavens (v.4), Yahweh must come down to it.
11:7 let us go down As with 1:26, this exhortation is
plural. The plural indicates that Yahweh is speaking to
the heavenly host or divine council (see 1:26 and note).
11:8 Lord scattered them This dispersal will eventually
result in the fulfillment of Yahwehs command after the
flood (9:7), but at a terrible price. This event is central
to understanding how nations came to worship other
gods besides Yahweh who had created them (see chs.
12). This is where Yahweh shifts from focusing on all
the peoples of the earth to electing Israel (see 12:13).
In a sense, the Babel event marks Yahweh disowning
the nations of the world as his human family in favor
of electing Israel, whom he will also use to reclaim the
nations as his people (Dt 32:89; 4:1920; compare
Isa 2:15; Hos 1:811).
11:9 it was called Babel Here, Hebrew wordplay connects Gods confusion of language with the name for
the place. The Hebrew word balal (to confuse) and the
Hebrew name Babel (bavel) sound similar.
11:1026 This genealogy of Shem differs from that of
Ge 10:2131. It focuses only on firstborn sons and is
more detailed than the one in ch. 10. As result, a number
of names in this genealogy do not appear in 10:2131.
The genealogy highlights Shem in anticipation of Abram
(Abraham) who is Shems descendant and the patriarch
with whom the genealogy culminates. In the genealogy,
the father of Eber. 15And after he became the fa

ther of Eber, Shelah lived 403 years and had other
sons and daughters.
16When Eber had lived 34 years, he became the
father of Peleg. 17And after he became the father
of Peleg, Eber lived 430 years and had other sons
and daughters.
18When Peleg had lived 30 years, he became the
father of Reu. 19And after he became the father
of Reu, Peleg lived 209 years and had other sons
and daughters.
20When Reu had lived 32 years, he became the
father of Serug. 21And after he became the father
of Serug, Reu lived 207 years and had other sons
and daughters.
22When Serug had lived 30 years, he became
the father of Nahor. 23And after he became the
father of Nahor, Serug lived 200 years and had
other sons and daughters.
24When Nahor had lived 29 years, he became
the father of Terah. 25And after he became the
father of Terah, Nahor lived 119 years and had
other sons and daughters.
a9 That
is, Babylon; Babel sounds like the Hebrew for confused.

may mean ancestor; also in verses 11-25.
Septuagint (see also Luke 3:35, 36 and note at
Gen. 10:24) 35 years, he became the father of Cainan. 13And after
he became the father of Cainan, Arphaxad lived 430 years and
had other sons and daughters, and then he died. When Cainan
had lived 130 years, he became the father of Shelah. And after he
became the father of Shelah, Cainan lived 330 years and had
other sons and daughters
b10 Father
c12,13 Hebrew;
Abram is the tenth generation from Shem, just as Noah

was the tenth generation from Adam. This indicates that
the genealogy is highlighting a specific point: As with the
birth of Adam and Noah, the birth of Abram represents
a turning point in human history.
11:10 account The Hebrew term used here, toledoth,
marks family histories in Genesis. See note on 5:1.
Arphaxad This figure is listed as the firstborn of Shem
here, but in 10:22 he is listed third. The account here
seems to reflect birth order, while the genealogy in ch.
10 seems to change the birth order because it is focused
on the geographical distribution of people groups.
11:14 Eber The eponymous ancestor of the Hebrew
people (the one whom the p
eople group derives its name
from, according to this account). See 10:21 and note.
11:16 Peleg The line of Shem described in 10:2131 follows the line of Joktan, Pelegs brother. The line of Peleg
is resumed here, leading to Abram. See note on 10:25.
11:18 Reu This descendant of Shem was not mentioned
in the earlier genealogy. In the Bible, this name appears
only in genealogies (1Ch 1:25; Lk 3:35).
11:20 Serug Several of Abrams ancestors have names
that correspond to cities in Mesopotamia. Serug is
the name of a place west of Harran in northwestern
Mesopotamia.
11:22 Nahor Abrams grandfather and brother (Ge 11:26)
are both named Nahor. A city known as Nahur is located
not far from Harran in northwestern Mesopotamia.
11:24 Terah Assyrian sources mention a place name
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 2 : 3 | 31
26After Terah had lived 70 years, he became the
father of Abram, Nahor and Haran.
Abrams Family
27This
is the account of Terahs family line.
Terah became the father of Abram, Nahor

and Haran. And Haran became the father of Lot.
28While his father Terah was still alive, Haran died
in Ur of the Chaldeans, in the land of his birth.
29Abram and Nahor both married. The name of
Abrams wife was Sarai, and the name of Nahors
wife was Milkah; she was the daughter of Ha
ran, the father of both Milkah and Iskah. 30Now
Sarai was childless because she was not able to
conceive.
31Terah took his son Abram, his grandson Lot
son of Haran, and his daughter-in-law Sarai, the
wife of his son Abram, and together they set out
near Harran that includes the word turachithis likely
corresponds to this name (see v.32).
11:26 Abram The genealogy ends by introducing Abram
(Abraham), the next major character in the narrative.
Nahor Rebekah, who marries Abrams son Isaac, is
the granddaughter of this brother of Abram (24:15).
Haran The name of this brother of Abram and Nahor
is not related to the similar sounding (in English) place
name in v.32.
11:2732 This short section introduces the narratives
about Abram (Abraham) and his family. The genealogies
in Genesis have so far followed a pattern of ten names
between important figures (e.g., Adam to Noah, Noah to
Abram). This paragraph includes eight names, possibly
foreshadowing the central theme of Abrams storythat
the list will become complete again with the birth of Isaac,
the child of promise. The ninth and tenth family members
are Abrams sons Ishmael and Isaac.
Genesis 11:27
LOT
Lot was the son of Haran and grandson of Terah (see

v.31). Lot plays an important role at several decisive
points in the Abraham narratives. First, Lot accompanies Terah and the rest of the clan from Ur to Harran
(v.31). Later, he accompanies Abram to Canaan
(12:5). After they arrive in Canaan, Lot leaves Abram
and moves into the Jordan Valley (13:1112)a decision that places Abram in the heart of the land that
God has promised him. Lots choice also places him
in harms way, and twice Abram intervenes to save him
(14:116; 18:2233). Throughout the Genesis narrative, Lot is characterized by the questionable choices
he makes; this stands in contrast to Abrams persistent faith.
11:28 Ur of the Chaldeans Possibly a Sumerian coastal
city-state near the Persian Gulf in southern Mesopotamia. Alternatively, another Ur is located in the northwest
region of Mesopotamia in proximity to Anatolia (land of
the Hittites) and Syria.
11:29 Sarai The name of Abrams wife is changed to
from Ur of the Chaldeans to go to Canaan. But

when they came to Harran, they settled there.
32Terah lived 205 years, and he died in Harran.
The Call ofAbram
12
The Lord had said to Abram, Go from

your country, your people and your fathers
household to the land I will show you.
2 I will make you into a great nation,
and I will bless you;
I will make your name great,
and you will be a blessing.a
3 I will bless those who bless you,
and whoever curses you I will curse;
and all peoples on earth
will be blessed through you.b
a2Orbe
seen as blessed b3Orearth / will use your name in

blessings (see48:20)
Sarah in 17:15. Milkah and Iskah These are the daughters of Haran. Only Milkah is significant in the narrative
as the grandmother of Rebekah, who becomes the wife
of Isaac (22:20,23).
11:30 Sarai was childless Barrenness provides the
central drama of the narrative about Sarai (Sarah) and
Abram (Abraham).
11:31 Harran A city on the upper Euphrates River in
northwestern Mesopotamia. The city is mentioned later
in the list of places conquered by Sennacherib, king of
Assyria (2Ki 19:12).
11:32 he died in Harran This explains the circumstances
of Ge 12:16.
12:19 The narratives of chs. 1250 tell the story of
Israels patriarchs: Abram (later called Abraham) and the
three generations after him. In 12:13, Yahweh calls
Abram to leave his home and set out for an unknown
land. By following Yahwehs call, Abram demonstrates
his trust in Yahwehs promise to bless him and make
him a great nation. The patriarchal narratives center on
Yahweh promises to Abram in vv.13 for offspring, land
and blessing. Genesis 12 marks a shift as Yahweh narrows his focus to Abram and his descendants and begins
to work through a specifically chosen people. See the
people diagram Family Tree of the Patriarchs on p. XXXX.
12:1 Go from your country Abram is living in Harran
in northwestern Mesopotamia. Yahwehs command that
Abram go is followed by three details: Abram is to leave
his country or land, his birthplace or homeland, and his
fathers household. The list increases in intimacy and
importance. the land Referring to the land of Canaan
(v.5). This is the first of three promises to Abram.
12:2 I will make you into a great nation Yahwehs
second promise to Abram refers to a miraculous multiplication; Abram and his wife are simply two people
and past childbearing age (compare Isa 51:2). It is
unclear whether the covenant relationship with Abram
begins here or in Ge 15:16, but the core promises
of the covenant are present here. The covenant in Ge
15:16 is one-sided, but when the sign of the covenant
(circumcision) is given later in Abrams life, the covenant
relationship becomes two-sidedwith obligations for
Abram (17:12; compare Dt 4:23). your name great
This third promise of Yahweh to Abram is a promise of
renown and reputation, but primarily relates to material
blessing, as Dt 7:1314 indicates.
5/10/16 8:25 AM
FIRST PROOFS
32 | G e n e s i s 1 2 : 4
4So Abram went, as the Lord had told him;
and Lot went with him. Abram was seventy-five
years old when he set out from Harran. 5He took
his wife Sarai, his nephew Lot, all the possessions
they had accumulated and the people they had
acquired in Harran, and they set out for the land
of Canaan, and they arrived there.
6Abram traveled through the land as far as the
site of the great tree of Moreh at Shechem. At that
time the Canaanites were in the land. 7The Lord
appeared to Abram and said, To your offspringa
I will give this land. So he built an altar there to
the Lord, who had appeared to him.
8From there he went on toward the hills east
of Bethel and pitched his tent, with Bethel on the
west and Ai on the east. There he built an altar
to the Lord and called on the name of the Lord.
9Then Abram set out and continued toward
the Negev.
12:4 Lot Lot is Abrams nephew (Ge 11:27). See the

people diagram Lots Family Tree on p. XXXX.
12:5 land of Canaan Refers to the land along the eastern shore of the Mediterranean Sea, all the way north to
modern Lebanon and Syria, and inland to the boundary
of the Jordan River.
12:6 Shechem This later becomes a sacred site commemorating the appearance of Yahweh to Abram, who
builds an altar there (v.7). Other notable events at
Shechem include: the rape of Dinah, Jacobs daughter
an act avenged by her brothers Simeon and Levi (ch. 34);
the burial of Jacobs household gods (teraphim in Hebrew;
35:4); the burial of Josephs bones (Jos 24:32; compare
Ac 7:16); Joshua recording matters in the Book of the
Law (Jos 24:26); and Rehoboams coronation and the
splitting of the Israelite kingdom, after which Shechem
becomes the first capital of the rival northern kingdom of
Israel (1Ki 12). great tree of Moreh A place of sacred
significance since Yahweh appears to Abram here and
reveals that he has arrived in the land to which Yahweh
originally sent him (Ge 12:7). Canaanites Refers generically to pre-Israelite inhabitants of the promised land.
12:7 appeared Other passages note Yahweh appearing
visiblyeven embodiedto Abram (Ge 18). The appearance to Abram marks the continuation of an overarching
motif in both testamentsthat God or an angelic figure
often visibly appears to those chosen to be his representatives and specifically prophets (20:7). your offspring The
Hebrew word used here, zera, often translated offspring
or seed, represents an important element of Yahwehs
promise to Abram: The land of Canaan is promised to his
descendants. this land Yahweh confirms to Abram that he
is standing in the promised land. he built an altar there
to the Lord Abram did not use an existing altar to another
deity. See the infographic Ancient Altars on p. XXXX;
see the table Altars in the Old Testament on p. XXXX.
12:8 Bethel Bethel means house of God; it would
become a sacred site for Israelites (see 1Ki 12:2629).
12:9 the Negev Refers to southern and southeastern
Judah around Beersheba.
12:1020 Abrams trek through southern Canaan (the
Negev) results in him journeying to Egypt to avoid a severe
famine. Yahweh does not instruct Abram to leave Canaan,
but neither does he explicitly demand that he stay. This
is different than Yahwehs instructions to Isaac not to
leave Canaan during a famine in (Ge 26:26).
Abram inEgypt
12:10-20RefGe 20:1-18; 26:1-11
10Now there was a famine in the land, and
bram went down to Egypt to live there for a
A
while because the famine was severe. 11As he was
about to enter Egypt, he said to his wife Sarai, I
know what a beautiful woman you are. 12When
the Egyptians see you, they will say, This is his
wife. Then they will kill me but will let you live.
13Say you are my sister, so that I will be treated
well for your sake and my life will be spared be
cause of you.
14When Abram came to Egypt, the Egyptians
saw that Sarai was a very beautiful woman. 15And
when Pharaohs officials saw her, they praised her
to Pharaoh, and she was taken into his palace. 16He
treated Abram well for her sake, and Abram ac
a7Orseed
FAMINES IN GENESIS
Abram and Sarai Travel to Egypt
Ge 12:10
Isaac and Family Settle in Gerar
Ge 26:1
Josephs Family Follows Him to Egypt
Ge 41:5342:5
12:1116 Abram fears that Sarais beauty will lead the

Egyptians to procure her for Pharaoh at any cost. He also
believes he will be killed if the Egyptians learn of their
marriage, so he has Sarai tell a half-truth about their relationship. Abrams fears are well-foundedthe Egyptians
kidnap Sarai. While Abram can be faulted for a lack of
faith, given the accuracy of his suspicions, the incident
can be cast as a dilemma in which Abram was forced
to choose between two evils. Yahweh does not chastise
Abram for the episode. Abram may have reasoned that
at least both he and Sarai would live (though she would
be sexually violated) if they deceived the Egyptians. The
story can be read as presenting Abram with a choice
between human life and human dignity.
12:13 Say you are my sister Denotes a sibling relationship, which was true in a way (see 20:12).
12:15 she was taken into his palace This indicates
that Sarai becomes a member of Pharaohs harem.
Unlike the similar story in 20:118, this text does not
explicitly indicate that Pharaoh does not have sex with
Sarai (compare 20:34).
12:16 male and female donkeys, male and female
servants, and camels Abram profits considerably from
his ruse. The Pharaohs gifts to Abram may have been
a type of dowry in exchange for taking Sarai into his
harem. The mention of camels is somewhat problematic, as domesticated camels may not have existed
in Canaan during the time of the patriarchal stories.
Camels are not mentioned in Egyptian texts until centuries after the patriarchal period, during the Persian
period. In addition, camels are absent from the Mari
texts of Mesopotamia, which provide abundant details
about nomadic groups at this time. However, there is
some other ambiguous, though suggestive, data that
domesticated camels were in Mesopotamia during the
patriarchal period.
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 3 : 1 8 | 33
quired sheep and cattle, male and female donkeys,

male and female servants, and camels.
17But the Lord inflicted serious diseases on
Pharaoh and his household because of Abrams
wife Sarai. 18So Pharaoh summoned Abram. What
have you done to me? he said. Why didnt you
tell me she was your wife? 19Why did you say, She
is my sister, so that I took her to be my wife? Now
then, here is your wife. Take her and go! 20Then
Pharaoh gave orders about Abram to his men,
and they sent him on his way, with his wife and
everything he had.
Abram and Lot Separate
13
So Abram went up from Egypt to the Ne

gev, with his wife and everything he had,
and Lot went with him. 2Abram had become very
wealthy in livestock and in silver and gold.
3From the Negev he went from place to place
until he came to Bethel, to the place between Beth
el and Ai where his tent had been earlier 4and
where he had f irst built an altar. There Abram
called on the name of the Lord.
5Now Lot, who was moving about with Abram,
also had flocks and herds and tents. 6But the land
could not support them while they stayed togeth
er, for their possessions were so great that they
were not able to stay together. 7And quarreling
arose between Abrams herders and Lots. The
Canaanites and Perizzites were also living in the
land at that time.
12:17 Lord inflicted serious diseases on Pharaoh
Instead of chastising Abram, Yahweh punishes Pharaoh.
12:18 Pharaoh summoned Abram In the similar account
in ch. 20, God informs the king of the problem (20:37).
13:118 Abram and Lot have returned to the Negev
after leaving Egypt. Conflict over resources leads Abram
to decide that he and Lot should go their separate ways.
In the patriarchal narratives, separation is often used as
a subtle indicator of rejection (21:1421; 25:6). Lots
separation from Abram excludes him from the promises
intended for Abrams offspring. Lots exclusion is also
evident in his choice of where to settle: the cities of the
plain in the Jordan Valley, which are outside the land
promised to Abram.
13:3 From the Negev Abram moves from southern and
southeastern Judah around Beersheba.
13:7 Canaanites Refers generically to a wide range of
people groups. Perizzites The Hebrew word used here,
perizzi, is probably generic, like the Hebrew word for
Canaanites. Perizzi refers to people who dwell in villages
(compare Dt 3:5, where the related Hebrew word perazi
means unwalled village); this distinguishes them from
the city dwellers (the Canaanites). Elsewhere, the term
perizzi occurs with names for distinct ethnic groups. were
also living Indicates that the area and its resources
were already in use by a settled population.
13:10 toward Zoar This apparently refers to the southernmost limit to the plain of Jordan (or the Jordan Valley);
it was located on the southeast shore of the Dead Sea.
8So Abram said to Lot, Lets not have any quar
reling between you and me, or between your herd

ers and mine, for we are close relatives. 9Is not the
whole land before you? Lets part company. If you
go to the left, Ill go to the right; if you go to the
right, Ill go to the left.
10Lot looked around and saw that the whole
plain of the Jordan toward Zoar was well watered,
like the garden of the Lord, like the land of Egypt.
(This was before the Lord destroyed Sodom and
Gomorrah.) 11So Lot chose for himself the whole
plain of the Jordan and set out toward the east.
The two men parted company: 12Abram lived in
the land of Canaan, while Lot lived among the cit
ies of the plain and pitched his tents near Sodom.
13Now the people of Sodom were wicked and were
sinning greatly against the Lord.
14The Lord said to Abram after Lot had parted
from him, Look around from where you are, to
the north and south, to the east and west. 15All the
land that you see I will give to you and your off
springa forever. 16I will make your offspring like
the dust of the earth, so that if anyone could count
the dust, then your offspring could be counted.
17Go, walk through the length and breadth of the
land, for I am giving it to you.
18So Abram went to live near the great trees of
Mamre at Hebron, where he pitched his tents.
There he built an altar to the Lord.
a15Orseed;
also in verse16
13:13 wicked and were sinning greatly against

the Lord This parenthetical note sets up the episode
of Ge 19 and Sodoms destruction by Yahweh. It also
serves as a commentary on Lots character, contrasting
it with Abrams.
13:1417 Yahweh rewards Abram for his decision, which
firmly situates him in the promised land of Canaan. Here,
Yahweh repeats to Abram the blessings of the covenant
relationship (12:13).
13:18 great trees of Mamre The place where Yahweh
appeared to Abram earlier in the narrative (see 12:6
and note). Hebron Also called Kiriath Arba (23:2), this
area is where Abraham (Abram) will buy a cave to bury
Sarah (Sarai; 23:17).
Genesis 13:18
HEBRON
Hebron was located about 20 miles southwest of Jerusalem. Abram was often in the region of Hebron, and
many of the patriarchs and matriarchs were buried
there, including Sarah, Abraham, Isaac, Rebekah, Leah
and Jacob. David was anointed king at Hebron (2Sa
2:4), and the city was his capital for the first seven and
a half years of his reign over Judah (2Sa 5:45). See
the infographic Ancient Altars on p. XXXX; see the
table Altars in the Old Testament on p. XXXX.
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FIRST PROOFS
34 | G e n e s i s 1 4 : 1
Abram Rescues Lot
14
At the time when Amraphel was king of Shi

nar,a Arioch king of Ellasar, Kedorlaomer
king of Elam and Tidal king of Goyim, 2these kings
went to war against Bera king of Sodom, Birsha
king of Gomorrah, Shinab king of Admah, Shem
eber king of Zeboyim, and the king of Bela (that
is, Zoar). 3All these latter kings joined forces in
the Valley of Siddim (that is, the Dead Sea Valley).
4For twelve years they had been subject to Kedor
laomer, but in the thirteenth year they rebelled.
5In the fourteenth year, Kedorlaom
er and the
kings allied with him went out and defeated the
Rephaites in Ashteroth Karnaim, the Zuzites in
Ham, the Emites in Shaveh Kiriathaim 6and the
Horites in the hill country of Seir, as far as El
Paran near the desert. 7Then they turned back
and went to En Mishpat (that is, Kadesh), and
they conquered the whole territory of the Ama
lekites, as well as the Amorites who were living
in Hazezon Tamar.
8Then the king of Sodom, the king of Gomor
14:124 This episode recounts a regional war between
several Mesopotamian kings. Lots fateful choice to live
near Sodom embroils him in the conflict, and Abram must
rescue him from the kings who have conquered Sodom
and the surrounding cities. This narrative is the only
time Abram is depicted as a warrior, and the themes of
promise and blessingprominent in the other episodes
from Abrahams lifeare absent here.
14:1 Amraphel was king of Shinar The identity of this
person is unknown. Shinar Another name for Babylonia
(see 11:2). Arioch The name Arioch appears in the ancient Near Eastern Mari archives (eighteenth century BC)
and the Nuzi tablets (fifteenth century BC). Ellasar This
may be the Hebrew equivalent of the Akkadian phrase al
ashshur, which indicates city of Ashur (Assyria). Kedorlaomer This name does not appear in the known lists
of Elamite kings (roughly 40 kings). The first part of the
name, however, may correspond to the Akkadian term
kudur (kutir in Elamite, which means a servant). This
element appears in several royal Elamite names. Elam
The ancient name for modern Khuzestan (southwestern
Iran), east of Babylon. Tidal This name may be a transcription of the Hittite royal name Tudchaliash. The name
is attributed to four Hittite kings, the earliest of whom
lived during the seventeenth century BCchronologically
too late to be identified with the king mentioned here.
14:2 Bera king of Sodom, Birsha king of Gomorrah
Neither name is known. However, this may be a wordplay:
Bera (bera in Hebrew) and Birsha (birsha in Hebrew) appear to play on the Hebrew words for evil (raah) and
wicked (rasha).
14:3 the Dead Sea Valley The water of the Dead Sea
has the highest salt content of any body of water in
the world.
14:5 Rephaites in Ashteroth Karnaim The p
eople
groups listed in this verse were clans of giant p
eople
much like the descendants of Anak (see Nu 13:33; Dt
2:1011; 3:1113).
14:6 Horites The inhabitants of the region of Edom
before it was taken over by the descendants of Esau
rah, the king of Admah, the king of Zeboyim and

the king of Bela (that is, Zoar) marched out and
drew up their battle lines in the Valley of Siddim
9against Kedorlaomer king of Elam, Tidal king
of Goyim, Amraphel king of Shinar and Ario
ch
king of Ellasarfour kings against five. 10Now
the Valley of Siddim was full of tar pits, and when
the kings of Sodom and Gomorrah fled, some of
the men fell into them and the rest fled to the hills.
11The four kings seized all the goods of Sodom and
Gomorrah and all their food; then they went away.
12They also carried off Abrams nephew Lot and
his possessions, since he was living in Sodom.
13A man who had escaped came and reported
this to Abram the Hebrew. Now Abram was liv
ing near the great trees of Mamre the Amorite,
a brotherb of Eshkol and Aner, all of whom were
allied with Abram. 14When Abram heard that his
relative had been taken captive, he called out the
318 trained men born in his household and went
a1 That is, Babylonia; also in verse9 b13Ora relative; or
an ally
(Ge 36:2030). The narrator probably intended the

Horites to be understood as another Canaanite p
eople
group since all the names given in ch. 36 are Semitic.
Another possibility, though less likely, is that Horites
was the Hebrew name for the Hurriansa non-Semitic
people who moved into northwestern Mesopotamia and
established the Mitannian Empire in the mid-second
millennium BC. There is no evidence that the Hurrians
lived in the region of Edom or Seir, though they were occasionally in other parts of Canaan. Seir Refers to the
mountainous region southeast of the Dead Sea. This
name is often used as a synonym for Edom. El Paran
Generally refers to the desert of the Sinai Peninsula
southwest of Palestine (see 21:21; Nu 10:12).
14:7 En Mishpat (that is, Kadesh) A location in the
northern Sinai that later served as a regular campsite for
Israel during their wilderness wanderings (Nu 20:1). the
Amalekites Refers to a nomadic or seminomadic tribe
that later occupied parts of Canaan. Genesis portrays
them as descendants of Esau, Abrahams grandson (Ge
36:12; compare 1Ch 1:36). Hazezon Tamar This location is later equated with En Gedi , a freshwater spring
on the west side of the Dead Sea (2Ch 20:2).
14:13 the Hebrew The Hebrew language word used here,
ivri, could come from the Hebrew language preposition ever,
meaning beyond, resulting in the translation Abram,
the one from beyond (the river Euphrates).However, this
phrase most likely refers to Abram being a descendant
of Eber (see Ge 10:2131; 11:1026)whom Genesis
seems to present as the forefather of the Hebrew p
eople.
Mamre the Amorite Since his own p
eople had been
attacked in this war, Mamre had good reason to assist
Abram. great trees See note on 12:6.
14:14 318 trained men A realistic number for an armed
force, but two extra-Biblical examples suggest it may
be a symbolic number indicating a large group. In an
Egyptian text, Princess Giluchepa of Mitanni arrives
with 317 harem attendants. In the Greek work Homers
Iliad, 318 men die in a four-day battle. The number 318
is the sum of the 12 prime numbers from 7 to 47, so
the number may have symbolic meaning.
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 1 5 : 7 | 35
in pursuit as far as Dan. 15During the night Abram
divided his men to attack them and he routed

them, pursuing them as far as Hobah, north of Da
mascus. 16He recovered all the goods and brought
back his relat ive Lot and his possessions, together
with the women and the other people.
17After Abram returned from defeating Ked
orlaomer and the kings allied with him, the king
of Sodom came out to meet him in the Valley of
Shaveh (that is, the Kings Valley).
18Then Melchizedek king of Salem brought out
bread and wine. He was priest of God Most High,
19and he blessed Abram, saying,
Blessed be Abram by God Most High,
Creator of heaven and earth.
20 And praise be to God Most High,
who delivered your enemies into your
hand.
Then Abram gave him a tenth of everything.
21The king of Sodom said to Abram, Give me
the people and keep the goods for yourself.
22But Abram said to the king of Sodom, With
raised hand I have sworn an oath to the Lord, God
Most High, Creator of heaven and earth, 23that I
will accept nothing belonging to you, not even a
thread or the strap of a sandal, so that you will
never be able to say, I made Abram rich. 24I will
accept nothing but what my men have eaten and
14:1724 On the way back from defeating the kings
and recovering the captives, Abram is met by the king
of Sodom, who is accompanied by Melchizedek, king of
Salem (see note on v.18). Melchizedek, identified as
a priest of God Most High, immediately offers a blessing to Abram, giving God the glory for his success. The
introduction of Melchizedek provides an opportunity for
Abram to demonstrate that his military offensive was not
motivated by personal gain. As an answer to Melchizedeks blessing, Abram gives Melchizedek a tenth of the
spoil he had recovered (14:16,20), recognizing Gods
role in his victory. The king of Sodom offers Abram all
the plunder taken from Sodom as a reward for his successful venture, but Abram rejects the proposal because
it implies dependence on someone or something other
than God alone.
14:17 the Valley of Shaveh This site is also mentioned
in 2Sa 18:18.
14:18 Melchizedek This name, which is malki-tsedeq in
Hebrew, likely means my king is righteous or king of
righteousness (compare Heb 7:2). It could also mean
Tsedeq is my king with Tsedeq referring to a deitys
name. Melchizedek is only mentioned once more in the
OT, in Ps 110:4, but features prominently in the NT book
of Hebrews. Salem This location may be, though not
certainly, identified with Jerusalem. The name Salem is
attested once in parallel with Zion in Ps 76:2, the location of the temple. priest Melchizedek was both a king
and a priest. Some ancient Near Eastern civilizations
combined the two offices, though most separated them.
God Most High The Hebrew text here uses the phrase el
elyon; this is the first Biblical occurrence of this phrase.
the share that belongs to the men who went with

met o Aner, Eshkol and Mamre. Let them have
their share.
The Lords Covenant WithAbram
15
After this, the word of the Lord came to

Abram in a vision:
Do not be afraid, Abram.

I am your shield,a
your very great reward.b
2But Abram said, Sovereign Lord, what can

you give me since I remain childless and the one
who will inheritc my estate is Eliezer of Damas
cus? 3And Abram said, You have given me no
children; so a servant in my household will be
my heir.
4Then the word of the Lord came to him: This
man will not be your heir, but a son who is your
own flesh and blood will be your heir. 5He took
him outside and said, Look up at the sky and
count the starsi f indeed you can count them.
Then he said to him, So shall your offspringdbe.
6Abram believed the Lord, and he credited it
to him as righteousness.
7He also said to him, I am the Lord, who
a1Orsovereign b1Orshield;
c2 Themeaning
d5Orseed
/ your reward will be very great

of the Hebrew for this phrase is uncertain.
The word el is both the generic word for god in Semitic

languages and the name of the god El in the Canaanite
pantheon (as seen in Ugaritic texts). Elyon could refer to
the most high deity or mean upper or highest. In
Ge 14:22, the title is combined in the Hebrew text with
the name Yahweh (yhwh), so it seems that the narrator
identified Yahweh with el elyon. See the table Names of
God in the Old Testament on p. XXXX.
15:18 God speaks again to Abram to reassure him of
his promises. Abrams reply to Yahweh demonstrates
his frustration at Yahwehs delay in fulfilling what Abram
views as the first necessary step in making him a great
nationproviding him with a son and heir. Yahwehs
answer to Abram addresses his concerns by clarifying that
his heir will be his biological son and that his offspring
will eventually be as numerous as the stars.
15:1 the word of the Lord came to Abram A phrase
common to the prophetic books. Its use here places
Abram among the prophets. See 15:4; 20:7. vision
The Hebrew word used here, chazon, usually refers to a
revelation received by a prophet.
15:3 a servant in my household will be my heir It
was not uncommon in ancient Near Eastern culture for
a trusted servant to become heir to a childless couple.
15:5 count the stars The reference to the stars (compare 22:17; 26:4) is similar to how the 12 tribes of Israel
will later be described (37:9).
15:6 believed the Lord A clear statement of faith. Paul
uses this as an example of salvation by faith (Ro 4:18).
as righteousness Abrams response of faith confirms
Yahwehs choice of him for the covenant. An OT parallel
to this episode occurs in Ne 9:78.
5/10/16 8:25 AM
FIRST PROOFS
36 | G e n e s i s 1 5 : 8
rought you out of Ur of the Chaldeans to give

b
you this land to take possession ofit.
8But Abram said, Sovereign Lord, how can I
know that I will gain possession ofit?
9So the Lord said to him, Bring me a heifer, a
goat and a ram, each three years old, along with
a dove and a young pigeon.
10Abram brought all these to him, cut them in
two and arranged the halves opposite each other;
the birds, however, he did not cut in half. 11Then
birds of prey came down on the carcasses, but
Abram drove them away.
12As the sun was setting, Abram fell into a deep
sleep, and a thick and dreadful darkness came
over him. 13Then the Lord said to him, Know
for certain that for four hundred years your de
scendants will be strangers in a country not their
own and that they will be enslaved and mistreated
there. 14But I will punish the nation they serve
as slaves, and afterward they will come out with
great possessions. 15You, however, will go to your
ancestors in peace and be buried at a good old age.
15:8 how can I know This is not an expression of doubt
that would undermine Abrams statement of faith in Ge
15:6. Yahweh now offers Abram landsuch transactions
in the ancient Near East required a covenant ceremony
(compare ch. 23). Abram is asking for this ceremony.
15:921 Yahwehs response to Abram is a covenant
ceremony that closely follows the pattern of ancient
Near Eastern land grant treaties. It is unclear whether
the covenant relationship with Abram begins here or
in 12:13 (see v.18; note on 12:2). The covenant of
15:921 is unilateral (one-sided), but when the sign of
the covenant (circumcision) is given later, the covenant
relationship becomes two-sidedit includes obligations
for Abram (17:12,1014).
15:10 cut them in two The animals are cut in half, and
the halves are separated. The most common expression
for making a covenant in the OT uses the Hebrew word
karath (meaning to cut). This is because covenants
usually involved literally cutting animals. This type of
covenant practice was common in the ancient Near
East. Ordinarily, those entering into a covenant would
walk through the halved carcassesindicating that
they should end up like the animals if they break the
agreement (see Jer 34:1720). The fate of the sacrificial
animals is applied onto the participants. In this case, only
Yahwehwhose presence is signaled by the firepot and
flaming torchpasses through (Ge 15:17).
15:13 four hundred years It is difficult to fit these 400
years into Biblical chronology. There is no information
about when this sequence of years begins, and the OT
does not state the number of years between Josephs
death and the beginning of the Israelites enslavement
in Egypt. It also appears inconsistent with the mention of the fourth generation in 15:16, and it fails to
match the 430-year figure given in Ex 12:40 regarding
Israels time in Egypt. Most likely, the 400 years here
is a round number.
15:14 will punish the nation they serve See Ex 712;
note on Ex 7:3. they will come out with great possessions This is fulfilled when the Egyptians send the
Hebrew people away with great wealth (Ex 12:3336).
16In the fourth generation your descendants will
come back here, for the sin of the Amorites has

not yet reached its full measure.
17When the sun had set and darkness had fallen,
a smoking firepot with a blazing torch appeared
and passed between the pieces. 18On that day the
Lord made a covenant with Abram and said, To
your descendants I give this land, from the Wadia
of Egypt to the great river, the Euphrates 19the
land of the Kenites, Kenizzites, Kadmonites, 20Hit
tites, Perizzites, Rephaites, 21Amorites, Canaan
ites, Girgashites and Jebusites.
Hagar and Ishmael
16
Now Sarai, Abrams wife, had borne him

no children. But she had an Egyptian slave
amed Hagar; 2so she said to Abram, The Lord
n
has kept me from having children. Go, sleep with
my slave; perhaps I can build a family through her.
Abram agreed to what Sarai said. 3So after
a18Orriver
15:15 to your ancestors in peace This expression for

death conveys an optimistic belief about the afterlife.
While the OT at times can seem to lack this optimism,
the righteous are depicted as hoping that God would
remove them from sheolthe Hebrew word for the
grave or underworld (e.g., 1Sa 2:6; Pr 15:24; Ps 30:3;
49:15; 73:2326). See the infographic Ancient Hebrew
Conception of the Universe on p. XXXX.
15:16 sin of the Amorites This phrase shows that
Yahweh does not later displace those occupying the
promised land because of favoritismhe makes a
judgment against their abhorrent practices (see Lev
18:2425; 20:2324).
15:18 your descendants See note on Ge 12:7. the
Wadi of Egypt The river (nahar in Hebrew) mentioned
here is not the Nile, which is referred to with the Hebrew
word yeor elsewhere in the OT (41:1; Ex 2:3,5); rather,
this river is the Wadi elArish.
15:1921 This passage presents the most complete
OT list of the preconquest inhabitants of the promised
land. The Kenites, Kenizzites, Kadmonites and Rephaim
(Rephaites) appear in no other list like this. This list is
also the only one to exclude the Hivites.
15:19 the Kenites This people group seems to be named
after Cain (4:1,22). This seminomadic tribe was known
for metalworking and are connected to the Midianites
and Amalekites (compare Jdg 1:16; 4:11; Nu 24:2122;
1Sa 15:16). Kenizzites This group of people are
connected to the Edomitesdescendants of Esau (Ge
36:4,11,15,42). Kadmonites This people group is not
mentioned elsewhere in the OT, but may be the same
as the Kedemites (a phrase which may be rendered
people of the east) noted in several passages. The
Kedemites were seminomadic and ventured as far north
as Aram (Syria) and as far south as the Red Sea (Jdg
6:3,33; 7:12; 8:10).
15:20 Rephaites See note on Ge 14:5. Perizzites
See note on 13:7.
15:21 Amorites See note on 10:16. Canaanites A general term for a wide range of people groups. Girgashites
and Jebusites See note on 10:16.
Wadi el-Arish
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FIRST PROOFS
G e n e s i s 1 7 : 4 | 37
bram had been living in Canaan ten years, Sarai

A
his wife took her Egyptian slave Hagar and gave
her to her husband to be his wife. 4He slept with
Hagar, and she conceived.
When she knew she was pregnant, she began to
despise her mistress. 5Then Sarai said to Abram,
You are responsible for the wrong I am suffer
ing. I put my slave in your arms, and now that she
knows she is pregnant, she despises me. May the
Lord judge between you andme.
6Your slave is in your hands, Abram said. Do
with her whatever you think best. Then Sarai
mistreated Hagar; so she fled from her.
7The angel of the Lord found Hagar near a spring
in the desert; it was the spring that is beside the road
to Shur. 8And he said, Hagar, slave of Sarai, where
have you come from, and where are you going?
Im running away from my mistress Sarai,
she answered.
9Then the angel of the Lord told her, Go back
to your mistress and submit to her. 10The angel
added, I will increase your descendants so much
that they will be too numerous to count.
11The angel of the Lord also said to her:
You are now pregnant
and you will give birth to a son.
You shall name him Ishmael,a
for the Lord has heard of your misery.
16:116 This narrative shows Abram and Sarai attempting to work around Sarais barrenness to provide an heir
for Abram. Yahwehs reassurance in ch. 15 confirmed for
Abram that Yahwehs promise is intended for his biological
offspring, but Yahweh did not specify that Sarai would be
the mother. Since Sarai has been unable to provide an heir
for Abram herself, she offers her servant, Hagar, to Abram
as a wife. Hagar conceives, but her success causes strife
in light of Sarais perceived failure. After Sarai makes life
difficult for Hagar, the pregnant Hagar leaves the camp,
heading back toward her native Egypt. On the way, an
angel appears to her and convinces her to return to Sarai.
16:1 Sarai See 11:29 and note. Hagar The name may
be related to Arabic hajara, meaning to fleeand thus
may parallel her fleeing later in this chapter.
16:2 Lord has kept me from having children In the
ancient Near East, barrenness was always considered a
female problem due to the belief that the man deposited
a seedling child into the woman, where it would grow like
a plant. Failure to grow the child was thus viewed as
divine judgment against the woman. I can build a family
through her The procedure of a barren woman providing
her husband with a concubine occurred in other ancient
Near Eastern cultures, according to both the ancient
work Hammurabis Code and ancient marriage contracts.
16:6 Sarai mistreated Hagar Ancient Near Eastern law
codes, like that of Hammurabi, allowed slave owners to
harshly punish their slaves for insolence.
16:7 The angel of the Lord Elsewhere, the Hebrew
phrase used here, malak yhwh, is used in reference to
Yahweh made visible or embodied, although it is not clear
that the angel is always Yahweh (Ex 23:2023; Jdg 6).
See the table Angels in the Bible on p. XXXX. beside
the road to Shur Hagar was journeying toward Egypt,
her native country (1Sa 15:7; 27:8).
12 He
will be a wild donkey of a man;

his hand will be against everyone
and everyones hand against him,
and he will live in hostility
towardb all his brothers.
13She gave this name to the Lord who spoke to

her: You are the God who sees me, for she said,
I have now seenc the One who sees me. 14That is
why the well was called Beer Lahai Roid; it is still
there, between Kadesh and Bered.
15So Hagar bore Abram a son, and Abram
gave the name Ishmael to the son she had borne.
16Abram was eighty-six years old when Hagar
bore him Ishmael.
The Covenant ofCircumcision
17
When Abram was ninety-nine years old,

the Lord appeared to him and said, I am
God Almightye; walk before me faithfully and be
blameless. 2Then I will make my covenant be
tween me and you and will greatly increase your
numbers.
3Abram fell facedown, and God said to him, 4As
for me, this is my covenant with you: You will be
a11 Ishmael
means God hears. b12Orlive to the east / of

the back of d14 Beer Lahai Roi means well of the
Living One who sees me. e1Hebrew El-Shaddai
c13Orseen
16:810 Hagar is told by the angel to return to Sarai

but adds that her son will become a nation. This passage features language similar to the promise to Abram
(compare Ge 12:13; 15:16).
16:11 Ishmael This name in Hebrew, yishmael, means
God hears. See the table Symbolic Names of People
in Hebrew on p. XXXX.
16:14 Beer Lahai Roi This name means well of the
living one who sees me (see 24:62; 25:11).
17:127 Once more, Yahweh appears to Abram to reiterate his covenant promises. To confirm the covenant,
Yahweh gives Abram a new name and institutes the
practice of circumcision as a sign of the covenant. This
event takes place 13 years after the events of ch. 16.
Ishmael is now 13 years old (v.25).
17:1 God Almighty The Hebrew phrase used here, el
shadday, which is commonly translated God Almighty
or the Almighty God is translated as such based on
English translation tradition; however, this is not based on
the original Hebrew but how the Septuagint (the ancient
Greek translation of the OT) translates shadday in the
book of Job (Job 5:17; 8:5). Shadday is similar to the
Hebrew term shad, meaning breast (Eze 23:3,21,34;
SS 4:5; 7:3), but God of breasts is not a reasonable
translation. The possibly related Akkadian word shadu
(meaning mountain)along with the abundant testimony in the OT associating God with mountains (e.g.,
Sinai)suggests that the word means God of the
mountain or God of the mountainous wilderness. God
is called this name again later in Genesis and in Exodus
(Ge 28:3; 35:11; 48:3; Ex 6:3). See the table Names
of God in the Old Testament on p. XXXX.
17:2 I will make The Hebrew verb used here, nathan,
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FIRST PROOFS
38 | G e n e s i s 1 7 : 5
the father of many nations. 5No longer will you

be called Abrama; your name will be Abraham,b
for I have made you a father of many nations. 6I
will make you very fruitful; I will make nations
of you, and kings will come from you. 7I will es
tablish my covenant as an everlasting covenant
between me and you and your descendants after
you for the generations to come, to be your God
and the God of your descendants after you. 8The
whole land of Canaan, where you now reside as a
foreigner, I will give as an everlasting possession
to you and your descendants after you; and I will
be their God.
9Then God said to Abraham, As for you, you
must keep my covenant, you and your descen
dants after you for the generations to come. 10This
is my covenant with you and your descendants
after you, the covenant you are to keep: Every
male among you shall be circumcised. 11You are
to undergo circumcision, and it will be the sign
of the covenant between me and you. 12For the
generations to come every male among you who
is eight days old must be circumcised, includ
ing those born in your household or bought with
can be understood as God establishing or confirming his
covenant (see Ge 17:6). The covenant was earlier made
in ch. 15 (see 17:4). See the table Covenants in the
Old Testament on p. XXXX.
17:5 Abram The name Abram (avram in Hebrew) may
be related to the names Abiram or Abarama, known
from Akkadian texts contemporary with Abraham. The
first syllable (av) is the Hebrew word for father. The
second syllable (ram) likely derives from the Hebrew verb
ram (meaning to be raised, or to be exalted); this
means the name means exalted father or the father
is exalted. See the table Symbolic Names of P
eople
in Hebrew on p. XXXX. Abraham The new name Abraham (avraham in Hebrew) is related to Abrahams role
as father of many nations or father of a multitude of
nationsthe first part of this phrase, av hamon, seems
to be a wordplay in Hebrew on Abrahams new name,
avraham. It is difficult to discern the actual derivation of
the Hebrew name avraham.
17:68 Gods promises here reinforce what God had
earlier promised to Abram in Ge 12 and Ge 15. Years of
Abrahams life separate these repetitions of the promise,
but each repetition has the same basic elements: God
promises Abraham many descendants and land. See the
people diagram Family Tree of the Patriarchs on p. XXXX.
17:10 shall be circumcised Circumcisionthe surgical
removal of the foreskin of the peniswas required as
part of the covenant (see v.14). Female circumcision
is not intended by this statement. Circumcision was not
unique to Israel, nor was it invented by the Israelites.
The custom is known in Egypt as early as the twenty-third
century BC, except that Egyptians slit the foreskin rather
than removing it. Ancient Near Eastern art from Syria
dating several centuries earlier depicts Syrian warriors
as circumcised.
17:12 eight days old While the OT contains examples
of adult male circumcision (vv.2327; 34:1524; Jos
5:37), the normal practice for Abrahams descendants
was infant circumcision.
money from a foreignerthose
who are not your

offspring. 13Whether born in your household or
bought with your money, they must be circum
cised. My covenant in your flesh is to be an ever
lasting covenant. 14Any uncircumcised male, who
has not been circumcised in the flesh, will be cut
off from his people; he has broken my covenant.
15God also said to Abraham, As for Sarai your
wife, you are no longer to call her Sarai; her name
will be Sarah. 16I will bless her and will surely give
you a son by her. I will bless her so that she will
be the mother of nations; kings of peoples will
come from her.
17Abraham fell facedown; he laughed and said
to himself, Will a son be born to a man a hun
dred years old? Will Sarah bear a child at the age
of ninety? 18And Abraham said to God, If only
Ishmael might live under your blessing!
19Then God said, Yes, but your wife Sarah will
bear you a son, and you will call him Isaac.c I will
establish my covenant with him as an everlasting
covenant for his descendants after him. 20And as
a5 Abram means exalted father. b5 Abraham probably
means father of many. c19 Isaac means he laughs.
17:15 Sarai The Hebrew word for prince or ruler is sar;

both the name Sarai, and it seems Sarah, are related to this
term and mean princess. Sarah Sarah is the only woman
renamed by God in the Bible. The context shows Abraham
producing kings (Ge 17:6,16), and thus her new name,
Sarah, may draw attention to Sarah as the matriarch of
kings. While the name Sarah could mean princesslike
Saraiit could be affiliated with the Hebrew verb sarah
(commonly translated as to strive or to struggle); this
verb is used when Jacobs name is changed to Israel
because he has both striven with God and people (32:28).
17:17 laughed The name Isaac (yitschaq in Hebrew) derives from the Hebrew verb used here, tsachaq. Abrahams
laughterexpressing both joy and surprisesuggests
that his original faith expression in 15:6 was not based
on a realization that Sarah would be the mother.
17:19 Isaac This name means he laughs (see v.17
and note). See the table Symbolic Names of People in
Hebrew on p. XXXX.
Genesis 17:19
ISAAC
Despite his importance as the child of promise, Isaac

plays a relatively minor role in the Genesis narratives.
Soon after Abraham dies (ch. 25), Jacobthe next major figure in Genesisis introduced (ch. 25). After his
birth and early years in 21:112, Isaac appears as a
young man in the story of his binding in ch. 22, where
he is a mostly passive character. He is largely absent
from the narrative of ch. 24 when Abrahams servant
finds Rebekah from among their relatives as Isaacs
wife. The remaining narratives involving Isaac alone are
nearly identical to incidents from Abrahams life (compare chs. 26; 2021).
17:20 twelve rulers Equal in number to the 12 tribes
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FIRST PROOFS
G e n e s i s 1 8 : 1 9 | 39
for Ishmael, I have heard you: I will surely bless

him; I will make him fruitful and will greatly
increase his numbers. He will be the father of
twelve rulers, and I will make him into a great
nation. 21But my covenant I will establish with
Isaac, whom Sarah will bear to you by this time
next year. 22When he had finished speaking with
Abraham, God went up from him.
23On that very day Abraham took his son Ish
mael and all those born in his household or bought
with his money, every male in his household, and
circumcised them, as God told him. 24Abraham was
ninety-nine years old when he was circumcised,
25and his son Ishmael was thirteen; 26Abraham and
his son Ishmael were both circumcised on that very
day. 27And every male in Abrahams household,
including those born in his household or bought
from a foreigner, was circumcised with him.
The Three Visitors
18
The Lord appeared to Abraham near the

great trees of Mamre while he was sitting
at the entrance to his tent in the heat of the day.
2Abraham looked up and saw three men standing
nearby. When he saw them, he hurried from the
entrance of his tent to meet them and bowed low
to the ground.
3He said, If I have found favor in your eyes,
my lord,a do not pass your servant by. 4Let a lit
tle water be brought, and then you may all wash
your feet and rest under this tree. 5Let me get you
something to eat, so you can be refreshed and
then go on your waynow that you have come
to your servant.
Very well, they answered, do as you say.
6So Abraham hurried into the tent to Sarah.
Quick, he said, get three seahsb of the finest
flour and knead it and bake some bread.
of Israel (also from Abraham), the 12 Ishmaelite princes
(or rulers) are listed in 25:1216.
17:2327 Abraham obeys the covenant rite of circumcision in complete detail. He, Ishmael and every other
male in his household are circumcised.
18:115 After God repeats his promise to Abraham
(17:1527), Abraham is visited by three men. These
men restate that Sarah will have a son within a year
(v.10; compare 17:1921). This time Sarah reacts with
laughter, just as Abraham did earlier (v.12; compare
17:17). Abraham and Sarahs reactions highlight just
how surprising and implausible it seems that they will
produce a son.
18:1 appeared to Abraham In parallel with earlier
events, Yahweh is visibly present with Abraham during this
conversation (see 12:7 and note; 15:1 and note; 17:1).
18:2 three men standing This indicates that these
figures were embodied. Genesis 18:1 indicates that one
of the men is Yahweh (compare v.13).
18:3 my lord It could be that Abraham does not know he
is speaking to Yahweh, but this is unlikely. The Hebrew
verbs used in this verse are singular, indicating that Abra-
7Then he ran to the herd and selected a choice,
tender calf and gave it to a servant, who hurried

to prepare it. 8He then brought some curds and
milk and the calf that had been prepared, and set
these before them. While they ate, he stood near
them under a tree.
9Where is your wife Sarah? they asked him.
There, in the tent, he said.
10Then one of them said, I will surely return
to you about this time next year, and Sarah your
wife will have a son.
Now Sarah was listening at the entrance to the
tent, which was behind him. 11Abraham and Sarah
were already very old, and Sarah was past the age
of childbearing. 12So Sarah laughed to herself as
she thought, After I am worn out and my lord is
old, will I now have this pleasure?
13Then the Lord said to Abraham, Why did
Sarah laugh and say, Will I really have a child,
now that I am old? 14Is anything too hard for the
Lord? I will return to you at the appointed time
next year, and Sarah will have a son.
15Sarah was afraid, so she lied and said, I did
not laugh.
But he said, Yes, you did laugh.
Abraham Pleads forSodom

16When
the men got up to leave, they looked

down toward Sodom, and Abraham walked along
with them to see them on their way. 17Then the
Lord said, Shall I hide from Abraham what I
am about to do? 18Abraham will surely become
a great and powerful nation, and all nations on
earth will be blessed through him.c 19For I have
a3Oreyes,
Lord b6 That is, probably about 36pounds or

about 16kilograms c18Orwill use his name in blessings
(see48:20)
ham addresses only one of the individualsYahwehas

adonay (meaning my lord). The same form of address
occurs later in v.27, when Abraham notes that he has
spoken boldly with the Lord (adonay). In vv.45, the
Hebrew verbs are plural as Abraham includes the other
two figures in his invitation.
18:4 rest Abraham fulfills the duties of an ancient Near
Eastern host. Besides feeding the men, he ensures that
they are rested and refreshed.
18:6 three seahs This amount would produce more
than enough bread for the visitors.
18:1622 As the three visitors leave, Yahweh considers telling Abraham about his plan to destroy Sodom
and Gomorrah. Yahweh then reflects on his promise to
Abraham (see v.18). Here, for the first time, Yahweh
mentions an additional reason for choosing Abraham
(v.19). Yahweh ultimately reveals his plan to Abraham
(vv. 2021).
18:19 I have chosen him The Hebrew verb used here,
yada, is often used to refer to acknowledging something,
knowing something or understanding somethingthe
idea seems to be that Yahweh knows Abraham. Yahweh
here also seems to refer to his election of Abraham
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FIRST PROOFS
40 | G e n e s i s 1 8 : 2 0
chosen him, so that he will direct his children

and his household after him to keep the way of
the Lord by doing what is right and just, so that
the Lord will bring about for Abraham what he
has promised him.
20Then the Lord said, The outcry against
Sodom and Gomorrah is so great and their sin so
grievous 21that I will go down and see if what they
have done is as bad as the outcry that has reached
me. If not, I will know.
22The men turned away and went toward Sod
om, but Abraham remained standing before the
Lord.a 23Then Abraham approached him and said:
Will you sweep away the righteous with the wick
ed? 24What if there are fifty righteous people in the
city? Will you really sweep it away and not spareb
the place for the sake of the fifty righteous people
in it? 25Far be it from you to do such a thingto
kill the righteous with the wicked, treating the
righteous and the wicked alike. Far be it from you!
Will not the Judge of all the earth do right?
26The Lord said, If I find fifty righteous people
in the city of Sodom, I will spare the whole place
for their sake.
27Then Abraham spoke up again: Now that I
have been so bold as to speak to the Lord, though
I am nothing but dust and ashes, 28what if the
number of the righteous is five less than fifty? Will
you destroy the whole city for lack of five people?
If I find forty-five there, he said, I will not
destroyit.
29Once again he spoke to him, What if only
forty are found there?
He said, For the sake of forty, I will not doit.
and his descendantsthe people of Israelto inherit
specific promises and to understand the identity of the
true God. what is right The Hebrew word used here,
tsedaqah, refers to what is right or fair (Lev 19:36). It can
convey the legal sense of innocence or vindication (Job
6:29; see Ps 4:1 and note). just The Hebrew word used
here, mishpat, can refer to legal decisions that involve
both condemning the guilty and acquitting the innocent
(1Ki 8:32; see Ps 146:7 and note).
18:20 outcry The Hebrew word used here, zeaqah is
used elsewhere to describe oppression and injustice (Ex
3:7; 22:2123). The crimes of Sodom are more than the
general evil of inhospitality and homosexual aggression
described in Ge 19.
18:2333 Abraham intercedes for Sodom and Gomorrah, pleading with Yahweh to spare the cities if fifty righ
teous p
eople can be found within them, or even ten. The
course of this exchange builds dramatic tensiononly
ten righteous people are needed to save the cities. Until
now, Abraham has spoken few words to Yahweh. Here,
pleading for the doomed cities, he is far more vocal.
Abraham speaks far more here than Yahweh.
18:23 sweep away the righteous with the wicked
Abraham shows a concern for righteousness and justice.
He argues that by destroying Sodom, God might destroy
some righteous people along with the wicked.
18:32 What if only ten can be found It is unclear why
30Then he said, May the Lord not be angry, but

let me speak. What if only thirty can be found
there?
He answered, I will not do it if I find thirty
there.
31Abraham said, Now that I have been so bold
as to speak to the Lord, what if only twenty can
be found there?
He said, For the sake of twenty, I will not
destroyit.
32Then he said, May the Lord not be angry, but
let me speak just once more. What if only ten can
be found there?
He answered, For the sake of ten, I will not
destroyit.
33When the Lord had finished speaking with
Abraham, he left, and Abraham returned home.
Sodom and Gomorrah Destroyed
19
The two angels arrived at Sodom in the eve

ning, and Lot was sitting in the gateway of
the city. When he saw them, he got up to meet them
and bowed down with his face to the ground. 2My
lords, he said, please turn aside to your servants
house. You can wash your feet and spend the night
and then go on your way early in the morning.
No, they answered, we will spend the night
in the square.
3But he insisted so strongly that they did go with
him and entered his house. He prepared a meal for
a22 Masoretic
Text; an ancient Hebrew scribal tradition but the

Lord remained standing before Abraham b24Orforgive; also
in verse26
Abraham stops his negotiation at ten. Ultimately there are

not even 10 righteous p
eople within the city, and Yahweh
destroys it (19:2526). However, Yahweh remembers
Abrahams pleas here and extends his mercy by saving
Lot (see 19:29 and note).
19:122 After recording Abrahams intercession for
Sodom and Gomorrah, the scene shifts to Lots house
in Sodom (see v.2 and note). When two angels visit
Lot, the men of Sodom ask Lot to hand them over so
they can violate them (see v.5 and note). Lot refuses
and offers his daughters instead (v.8). When the men
of Sodom refuse this offer, the angels strike them
with blindness (vv.911). After the men of Sodom
leave, the angels inform Lot of Sodoms impending
judgment and warn him to take his family and leave
the city (vv.1222).
19:1 The two angels Three men had appeared to Abraham. It turned out that one was Yahweh, while the other
two were angels (see 18:1 and note; 18:2 and note).
The two angels here are the same angels who appeared
to Abraham earlier (18:2). See the table Angels in the
Bible on p. XXXX.
19:2 your servants house Previously, Lot lived in tents
outside the wicked city of Sodom (13:12).
19:3 baking bread without yeast A meal that could
be prepared on short notice since the bread would not
have to rise. See note on Ex 12:8.
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FIRST PROOFS
G e n e s i s 1 9 : 2 9 | 41
them, baking bread without yeast, and they ate.

4Before they had gone to bed, all the men from
every part of the city of Sodomboth young and
olds urrounded the house. 5They called to Lot,
Where are the men who came to you tonight? Bring
them out to us so that we can have sex with them.
6Lot went outside to meet them and shut the
door behind him 7and said, No, my friends. Dont
do this wicked thing. 8Look, I have two daughters
who have never slept with a man. Let me bring
them out to you, and you can do what you like
with them. But dont do anything to these men, for
they have come under the protection of my roof.
9Get out of our way, they replied. This fellow
came here as a foreigner, and now he wants to play
the judge! Well treat you worse than them. They
kept bringing pressure on Lot and moved forward
to break down the door.
10But the men inside reached out and pulled
Lot back into the house and shut the door. 11Then
they struck the men who were at the door of the
house, young and old, with blindness so that they
could not find the door.
12The two men said to Lot, Do you have anyone
else heres ons-in-law, sons or daughters, or any
one else in the city who belongs to you? Get them
out of here, 13because we are going to destroy this
place. The outcry to the Lord against its people is
so great that he has sent us to destroyit.
14So Lot went out and spoke to his sons-in-law,
who were pledged to marrya his daughters. He
said, Hurry and get out of this place, because
the Lord is about to destroy the city! But his
sons-in-law thought he was joking.
15With the coming of dawn, the angels urged
Lot, saying, Hurry! Take your wife and your two
daughters who are here, or you will be swept away
when the city is punished.
19:5 we can have sex with them The men of Sodom
seek to humiliate Lots guests by raping them. While
the attempted rape is terrible, other OT passages (Lev
18:22,24; 20:13,23) also indicate that homosexuality
was regarded as a repugnant Canaanite practice. In
addition, Eze 16:49 indicates that Sodom also had a
reputation for excess and injustice. Sodom and Gomorrah is regularly used in the OT as an example of general
wickedness and lawlessness (e.g., Jer 23:14).
19:8 you can do what you like with them Hospitality
toward strangers was generally considered a moral imperative in the ancient Near East. This honor code meant
that Lot could not turn the strangers over to the men of
Sodom. In a patriarchal culture, daughters would have been
viewed in lesser terms than Lots male guests. However,
Mesopotamian law codes parallel to Biblical laws make
it clear that violating a betrothed womanwhich Lots
daughters were (Ge 19:14)was a crime punishable by
death. According to even ancient Near Eastern customs,
then, Lot understood just how evil offering his daughters to
the men was, but he may have considered it a lesser evil.
19:9 This fellow came here as a foreigner Lot is an
outsider whom the native inhabitants do not consider of
16When he hesitated, the men grasped his hand
and the hands of his wife and of his two daughters

and led them safely out of the city, for the Lord was
merciful to them. 17As soon as they had brought
them out, one of them said, Flee for your lives! Dont
look back, and dont stop anywhere in the plain!
Flee to the mountains or you will be swept away!
18But Lot said to them, No, my lords,b please!
19Yourc servant has found favor in yourc eyes, and
youc have shown great kindness to me in sparing
my life. But I cant flee to the mountains; this di
saster will overtake me, and Ill die. 20Look, here
is a town near enough to run to, and it is small.
Let me flee to iti t is very small, isnt it? Then
my life will be spared.
21He said to him, Very well, I will grant this
request too; I will not overthrow the town you
speak of. 22But flee there quickly, because I cannot
do anything until you reach it. (That is why the
town was called Zoar.d)
23By the time Lot reached Zoar, the sun had
risen over the land. 24Then the Lord rained down
burning sulfur on Sodom and Gomorrahfrom
the Lord out of the heavens. 25Thus he overthrew
those cities and the entire plain, destroying all
those living in the citiesa nd also the vegetation
in the land. 26But Lots wife looked back, and she
became a pillar of salt.
27Early the next morning Abraham got up and
returned to the place where he had stood before
the Lord. 28He looked down toward Sodom and
Gomorrah, toward all the land of the plain, and
he saw dense smoke rising from the land, like
smoke from a furnace.
29So when God destroyed the cities of the plain,
he remembered Abraham, and he brought Lot
a14Orwere
married to b18OrNo, Lord; or No, my lord

is singular. d22 Zoar means small.
c19TheHebrew
equal legal or ethnic status. He cannot appeal to them

on the basis of kinship.
19:14 his sons-in-law thought he was joking Lots
sons-in-law cannot take him seriously. Until now, Lots
behavior hasnt reflected a life centered on Gods will,
so their skepticism comes as no surprise.
19:16 When he hesitated The delay shows either extraordinary stupidity or, more likely, deplorable spiritual
character.
19:2329 After Lot flees from Sodom, Yahweh destroys
Sodom and Gomorrah with fire from heaven (see v.24).
Despite the angels instructions (v.17), Lots wife looks
back at the destruction and becomes a pillar of salt.
Abraham goes to the place where he interceded on
behalf of Sodom and sees the destruction (vv.2728).
The text notes that Yahweh delivered Lot because of
Abraham (see v.29 and note).
19:26 a pillar of salt Lots wife disobeyed the command
of the angels (v.17). The result of her hesitancy was
inclusion in the judgment against Sodom and Gomorrah.
19:29 remembered There were not ten righteous p
eople
found in Sodom (see 18:32), but Yahweh extends his
mercy beyond what Abraham asked by saving Lot.
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42 | G e n e s i s 1 9 : 3 0
out of the catastrophe that overthrew the cities

where Lot had lived.
and the older daughter went in and slept with

him. He was not aware of it when she lay down
or when she gotup.
34The next day the older daughter said to the
younger, Last night I slept with my father. Lets
get him to drink wine again tonight, and you go in
and sleep with him so we can preserve our family
line through our father. 35So they got their father
to drink wine that night also, and the younger
daughter went in and slept with him. Again he
was not aware of it when she lay down or when
she gotup.
36So both of Lots daughters became pregnant
by their father. 37The older daughter had a son,
Lot and His Daughters

30Lot and his two daughters left Zoar and settled
in the mountains, for he was afraid to stay in Zoar.

He and his two daughters lived in a cave. 31One
day the older daughter said to the younger, Our
father is old, and there is no man around here to
give us childrenas is the custom all over the
earth. 32Lets get our father to drink wine and
then sleep with him and preserve our famil y line
through our father.
33That night they got their father to drink wine,
19:32 preserve our family line through our father

While it is possible (Ge 19:31) that the women believed
there were no more men left in their region after the cataclysm, the emphasis on Lots lineage suggests that they
believed there were no more relatives left to continue the
family line. The absence of a blood heir was akin to being
erased from history in an ancient Near Eastern culture.
While this does not in any way excuse the incestuous
behavior, it helps explain their desperation.
19:3038 Lots daughters, worried about their ability to

find men to give them offspring, get their father drunk
and have sexual relations with him (vv.3235). Both
women get pregnant and have sons. Their sons produce
the Moabites and Ammonites (vv.3738); both of these
groups are given special protection after the Israelites
leave Egypt (Dt 2:9,19). This episode of incest concludes
the story of Lot. See the p
eople diagram Lots Family
Tree on p. XXXX.
Lot's Family Tree

Nahor
Terah
Abraham
Sarah
Wife
Nahor
Lot
Haran
Daughter
Daughter
Moab
Ben-Ammi
Moabites
Ammonites
Milkah
Iskah
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G e n e s i s 2 0 : 1 8 | 43
and she named him Moaba; he is the father of
the
Moabites of today. 38The younger daughter also
had a son, and she named him Ben-Ammib; he is
the father of the Ammonitesc of today.
Abraham and Abimelek

20:1-18RefGe 12:10-20; 26:1-11
20
Now Abraham moved on from there into

the region of the Negev and lived between
Kadesh and Shur. For a while he stayed in Gerar,
2and there Abraham said of his wife Sarah, She
is my sister. Then Abimelek king of Gerar sent
for Sarah and took her.
3But God came to Abimelek in a dream one
night and said to him, You are as good as dead
because of the woman you have taken; she is a
married woman.
4Now Abimelek had not gone near her, so he
said, Lord, will you destroy an innocent nation?
5Did he not say to me, She is my sister, and didnt
she also say, He is my brother? I have done this
with a clear conscience and clean hands.
6Then God said to him in the dream, Yes, I know
you did this with a clear conscience, and so I have
kept you from sinning against me. That is why I did
not let you touch her. 7Now return the mans wife,
for he is a prophet, and he will pray for you and you
will live. But if you do not return her, you may be
sure that you and all who belong to you will die.
8Early the next morning Abimelek summoned
all his officials, and when he told them all that had
19:3638 The Moabites and Ammonites are both related
to Abraham by their incestuous beginnings between Lot
(Abrahams nephew) and Lots daughters.
19:37 Moab The Hebrew word used here sounds like
the Hebrew phrase for from father. the Moabites
This p
eople group was eventually neighbors of Israel.
They lived east of the Dead Sea. See note on Ru 1:1.
19:38 Ben-Ammi The Hebrew word used here means
son of my p
eople. the Ammonites This people group
lived east of the Jordan River, north of the Moabites.
They were eventually neighbors of Israel. See note on
1Ch 19:1.
20:118 Abraham repeats the mistake he made in Egypt
(Ge 12:1020). Finding himself in the foreign territory
of Gerar, he again claims that Sarah is his sister out of
fear of personal harm (vv.2,11; compare 12:1112). In
both instances God intervenes and protects Abraham.
Here, God intervenes by appearing to Abimelek, the
foreign king, in a dream (vv.37).
20:1 Negev The narrative about Sodom and Gomorrah
places Abraham in Mamre, near Hebron. Now he has
migrated to the Negev, the desert area between Canaan
and Egypt, southward toward the Sinai Peninsula. Shur
A defensive wall in the eastern Nile delta. Gerar A Canaanite city in the western Negev. See note on 26:6.
20:2 She is my sister Just like when Abraham and
Sarah went into Egypt (12:1020), Abraham fears that
his life is in jeopardy. Abimelek This is a fairly common
happened, they were very much afraid. 9Then

Abimelek called Abraham in and said, What have
you done to us? How have I wronged you that you
have brought such great guilt upon me and my
kingdom? You have done things to me that should
never be done. 10And Abimelek asked Abraham,
What was your reason for doing this?
11Abraham replied, I said to myself, There is
surely no fear of God in this place, and they will kill
me because of my wife. 12Besides, she really is my
sister, the daughter of my father though not of my
mother; and she became my wife. 13And when God
had me wander from my fathers household, I said
to her, This is how you can show your love to me:
Everywhere we go, say of me, He is my brother.
14Then Abimel ek brought sheep and cattle and
male and female slaves and gave them to Abra
ham, and he returned Sarah his wife to him. 15And
Abimelek said, My land is before you; live wher
ever you like.
16To Sarah he said, I am giving your brother
a thousand shekelsd of silver. This is to cover the
offense against you before all who are with you;
you are completely vindicated.
17Then Abraham prayed to God, and God healed
Abimel ek, his wife and his female slaves so they
could have children again, 18for the Lord had kept
all the women in Abimeleks household from con
ceiving because of Abrahams wife Sarah.
a37 Moab sounds like the Hebrew for from father. b38 BenAmmi means son of my fathers people. c38Hebrew BeneAmmon d16 That is, about 25 pounds or about 12 kilograms
personal name in northwest Semitic literature (Ugaritic

and Phoenician literature). It means my father is king,
and may be a title.
20:4 Lord In the Hebrew text here it is not the divine
name, Yahweh, that is used but adonaythe customary
address to a divine being (see 18:3 and note).
20:57 God affirms Abimeleks innocence and commands him to send Sarah back to Abraham.
20:7 prophet Prophets were essentially spokespersons
for and representatives of God. They exhorted people to
be loyal and obey his commands lest judgment occur.
20:9 What have you done to us Though forewarned
and despite the fact that he will return Sarah to Abraham
without having sexual relations with her (v.6)Abimelek
is angry with Abraham.
20:11 no fear of God Abraham views Abimelek and his
people as lacking any sense of morality that would come
from belief in the one true God.
20:12 my sister Sarah is Abrahams half-sistersuch
marriages seems to have been culturally acceptable
at this point in time in the ancient Near East. Despite
later prohibitions under the law (see Lev 18), 2Sa 13:13
and Eze 22:11 indicate that close kinship marriages
still occurred.
20:18 had kept all the women in Abimeleks household from conceiving This suggests that Sarah was
in the kings company long enough for the people in his
household to notice the absence of any new pregnancies.
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The Birth ofIsaac
21
Now the Lord was gracious to Sarah as he

had said, and the Lord did for Sarah what
he had promised. 2Sarah became pregnant and
bore a son to Abraham in his old age, at the very
time God had promised him. 3Abraham gave the
name Isaaca to the son Sarah bore him. 4When his
son Isaac was eight days old, Abraham circum
cised him, as God commanded him. 5Abraham
was a hundred years old when his son Isaac was
born to him.
6Sarah said, God has brought me laughter, and
everyone who hears about this will laugh with
me. 7And she added, Who would have said to
Abraham that Sarah would nurse children? Yet I
have borne him a son in his old age.
Hagar and Ishmael Sent Away

8The child grew and was weaned, and on the day
I saac was weaned Abraham held a great feast. 9But
Sarah saw that the son whom Hagar the Egyptian
had borne to Abraham was mocking, 10and she
said to Abraham, Get rid of that slave woman and
her son, for that womans son will never share in
the inheritance with my son Isaac.
11The matter distressed Abraham greatly be
cause it concerned his son. 12But God said to him,
Do not be so distressed about the boy and your
slave woman. Listen to whatever Sarah tells you,
because it is through Isaac that your offspringb
will be reckoned. 13I will make the son of the slave
into a nation also, because he is your offspring.
14Early the next morning Abraham took some
food and a skin of water and gave them to Hagar.
21:17 Just as God promised in Ge 17:1621 and

18:1014, Sarah conceives and bears a son. Abraham
names him Isaac and circumcises him as God instructs
(17:1014).
21:3 Isaac See 17:19 and note.
21:5 a hundred years old Twenty-five years have passed
since God promised Abraham that he would make him
a great nation (12:2; compare 12:4).
21:6 laughter This is a wordplay on Isaacs name. See
17:17 and note.
21:821 After the birth of Isaac, Sarah asks Abraham
to banish Hagar and Ishmael, Abrahams son with Hagar
(v.10). Abraham is reluctant, but God tells him that he
will also make Ishmael a nation (vv.1113; compare
17:20). After Hagar and Ishmael leave, God provides for
them and repeats to Hagar his promise to make Ishmael
a great nation (vv.1521).
21:8 weaned The age that a child was weaned varied
within ancient Near Eastern cultures.
21:9 son whom Hagar See 16:116 and note; note
on 16:1.
21:11 distressed Abraham greatly Abraham is troubled
by Sarahs demand that Hagar and Ishmael be driven
away, which means he recognized Ishmael as his legal
son (16:15; 17:23,25; 25:9,12). Contemporaneous
He set them on her shoulders and then sent her off

with the boy. She went on her way and wandered
in the Desert of Beersheba.
15When the water in the skin was gone, she put
the boy under one of the bushes. 16Then she went
off and sat down about a bowshot away, for she
thought, I cannot watch the boy die. And as she
sat there, shec began to sob.
17God heard the boy crying, and the angel of
God called to Hagar from heaven and said to her,
What is the matter, Hagar? Do not be afraid; God
has heard the boy crying as he lies there. 18Lift the
boy up and take him by the hand, for I will make
him into a great nation.
19Then God opened her eyes and she saw a well
of water. So she went and filled the skin with wa
ter and gave the boy a drink.
20God was with the boy as he grew up. He lived
in the desert and became an archer. 21While he
was living in the Desert of Paran, his mother got
a wife for him from Egypt.
The Treaty at Beersheba

22At that time Abimelek and Phicol the com
mander of his forces said to Abraham, God is
with you in everything you do. 23Now swear to
me here before God that you will not deal falsely
with me or my children or my descendants. Show
to me and the country where you now reside as a
foreigner the same kindness I have shown to you.
24Abraham said, I swearit.
25Then Abraham complained to Abimelek
a3 Isaac means he laughs. b12Orseed c16Hebrew;
Septuagint the child
ancient Near Eastern law codes (such as Hammurabis

Code) presume inheritance rights on behalf of a son
accepted by the father. However, the ancient laws of
Lipit-Ishtar contain a clause to the effect that if a slave
woman and her children are granted freedom by the male
owner who fathered those children, the children forfeit
their share in his estate. This seems to be Sarahs intent
in having Abraham send Hagar and Ishmael awayto
forfeit Ishmaels rights.
21:17 angel of God called The interchange of God
(who hears in this verse) and the Angel of God (who then
speaks) shows a blurring of the distinction between the
twothis is because the angel is speaking on behalf
of God or is God in a form.
21:2234 This section continues the narrative about
Abrahams relationship with the king of GerarGerar
is where Abraham is staying (see 20:118 and note).
Abraham and the king make a covenant to deal honestly
with each other (vv.2324). Abraham then confronts the
king about his servants seizing a well (vv.2526). The
two men then make a covenant agreeing that the well
belongs to Abraham (vv.2732).
21:22 Abimelek See 20:2 and note.
21:24 I swear Promises were frequently formalized in
the ancient Near East by oath-taking.
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G e n e s i s 2 2 : 9 | 45
a bout a well of water that Abimeleks servants

had seized. 26But Abimelek said, I dont know
who has done this. You did not tell me, and I heard
about it only today.
27So Abraham brought sheep and cattle and
gave them to Abimelek, and the two men made
a treaty. 28Abraham set apart seven ewe lambs
from the flock, 29and Abimelek asked Abraham,
What is the meaning of these seven ewe lambs
you have set apart by themselves?
30He replied, Accept these seven lambs from
my hand as a witness that I dug this well.
31So that place was called Beersheba,a because
the two men swore an oath there.
32After the treaty had been made at Beersheba,
Abimelek and Phicol the commander of his forces
returned to the land of the Philistines. 33Abraham
planted a tamarisk tree in Beersheba, and there
he called on the name of the Lord, the Eternal
God. 34And Abraham stayed in the land of the
Philistines for a long time.
Abraham Tested
22
Some time later God tested Abraham. He

said to him, Abraham!
Here I am, he replied.
2Then God said, Take your son, your only son,
21:28 seven ewe lambs These animals may have been

sacrifices in a covenant ceremony (compare 15:917).
However, they may have also been a reciprocation of
Abimeleks previous gift to Abraham in 20:14.
21:31 Beersheba This place name means either well
of the oath or well of seven. There are seven lambs
mentioned in v.30 and the two men swear an oath there,
as this verse indicates. Either meaning involves wordplay
(compare 21:24).
21:32 land of the Philistines Abimelek was king of
Gerar (20:2). Gerar is here identified as being in the
land of the Philistines (peleset in Hebrew). In the parallel story about Isaac and Abimelek, Abimelek resides
in Gerar and is specifically called king of the Philistines
(26:1)however, Isaac may be encountering Abimeleks
son. Genesis does not list the Philistines among the
peoples inhabiting the land of Canaan. Archaeologically
speaking, evidence of Philistine cities does not appear
until centuries after the patriarchs (ca. 1200 BC). References to the Philistines appear in the books of Joshua
(Jos 13:23) and Judges (e.g., Jdg 3:3,31; 10:611;
13:1,5), as well as in texts from the time of the Egyptian Pharaoh Rameses III (twelfth century BC). All these
references to Philistines are too late to align with the
time of Abraham (ca. 2000 BC). Since Egyptian texts
place the peleset people group (the Philistines) among
the Sea Peoplesmarauding people groups from the
Aegeanit is possible that the term peleset may have
been applied generally to p
eoples settling on the shores
of Canaan. This would mean that the Philistines of the
Abraham and Isaac stories are not of the same ethnicity
as the Philistines of later Israelite history.
21:33 planted a tamarisk tree A practice consistent
with earlier commemorations of divine communication.
See Ge 12:6.
whom you loveIsaac
and go to the region of

Moriah. Sacrif ice him there as a burnt offering
on a mountain I will show you.
3Early the next morning Abraham got up and
loaded his donkey. He took with him two of his
servants and his son Isaac. When he had cut
enough wood for the burnt offering, he set out
for the place God had told him about. 4On the third
day Abraham looked up and saw the place in the
distance. 5He said to his servants, Stay here with
the donkey while I and the boy go over there. We
will worship and then we will come back to you.
6Abraham took the wood for the burnt offer
ing and placed it on his son Isaac, and he himself
carried the fire and the knife. As the two of them
went on together, 7Isaac spoke up and said to his
father Abraham, Father?
Yes, my son? Abraham replied.
The fire and wood are here, Isaac said, but
where is the lamb for the burnt offering?
8Abraham answered, God himself will provide
the lamb for the burnt offering, my son. And the
two of them went on together.
9When they reached the place God had told him
about, Abraham built an altar there and arranged
the wood on it. He bound his son Isaac and laid
a31 Beersheba
can mean well of seven and well of the oath.
22:119 After waiting 25 years to have a son (see note

on 21:5), Abraham faces a test of faith. God instructs him
to take Isaac, his only son and the heir to Gods promise
(17:21), to a mountain and sacrifice him (vv.12). Abraham obeys without question, binding Isaac to the altar
(vv.310). God intervenes and provides a ram to offer
instead (vv.1114). After this resolution, God reiterates
his covenant with Abraham (vv.1519).
22:1 God tested Abraham God is not in favor of human
sacrifice, and he later directly prohibits it (Lev 18:21; Dt
12:31)Abraham is being tested. The text hints that
Isaac will not die (v.5).
22:2 your only son Since Isaac is not Abrahams only
son (he had Ishmael by Hagar earlier; 16:1116), the
Hebrew text here is referring to value, not number. Isaac
is Abrahams special sonthrough him the covenant
promises with God will be passed on (17:21). Hebrews
11:17 refers to Isaac with the Greek term monogens,
which is the same word found in Jn 3:16 describing
Jesusabove all, this term refers to uniqueness. Isaac
See Ge 17:1719. Moriah This term occurs only here
and in 2Ch 3:1, where it is described as a mountain.
Second Chronicles 3:1 notes that Mount Moriah is where
Yahweh appeared to David on the threshing floor of Ornan
(Araunah) the Jebusiteand in turn, where Solomon built
the temple. See the infographic A Threshing Floor on
p. XXXX; see the infographic Ancient Altars on p. XXXX.
22:5 I and the boy go over there Abraham tells his
servants that not only would he and Isaac go and worship
(to sacrifice Isaac, unbeknownst to all but Abraham),
but both of them would return. This may mean Abraham
was concealing the true purpose of the trip from Isaac.
However, the NT book of Hebrews takes this as a statement of Abrahams faiththat God would raise Isaac
from the dead (Heb 11:1719).
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46 | G e n e s i s 2 2 : 1 0
him on the altar, on top of the wood. 10Then he

reached out his hand and took the knife to slay
his son. 11But the angel of the Lord called out to
him from heaven, Abraham! Abraham!
12Do not lay a hand on the boy, he said. Do
not do anything to him. Now I know that you fear
God, because you have not withheld from me your
son, your only son.
13Abraham looked up and there in a thicket he
saw a rama caught by its horns. He went over and
took the ram and sacrificed it as a burnt offering
instead of his son. 14So Abraham called that place
The Lord Will Provide. And to this day it is said,
On the mountain of the Lord it will be provided.
15The angel of the Lord called to Abraham from
heaven a second time 16and said, I swear by my
self, declares the Lord, that because you have
done this and have not withheld your son, your
only son, 17I will surely bless you and make your
descendants as numerous as the stars in the sky
and as the sand on the seashore. Your descendants
will take possession of the cities of their enemies,
18and through your offspringb all nations on earth
will be blessed,c because you have obeyedme.
19Then Abraham returned to his servants, and
they set off together for Beersheba. And Abraham
stayed in Beersheba.
Nahors Sons
20Some time later Abraham was told, Milkah is
also a mother; she has borne sons to your brother

Nahor: 21Uz the firstborn, Buz his brother, Kem
uel (the father of Aram), 22Kesed, Hazo, Pildash,
Jidlaph and Bethuel. 23Bethuel became the fa
ther of Rebekah. Milkah bore these eight sons to
Abrahams brother Nahor. 24His concubine, whose
22:11 the angel of the Lord See note on Ge 16:7.
22:12 Now I know The identity between the angel and
God is blurred. The angel speaks in the first person as
God, but also refers to God in the third person. See the
table Angels in the Bible on p. XXXX.
22:17 the stars in the sky See 15:5 and note.
22:2024 Chapter 22 concludes with an account of
the offspring of Abrahams brother, Nahor, who has not
been mentioned since Abraham was introduced (11:29).
The genealogy provides a transition to the account of
Isaac, as it mentions his future wife, Rebekah (v.23;
compare 24:1516).
23:120 The account of Sarahs death focuses on
Abrahams efforts to obtain her burial site. The Hittites
(see v.3 and note) offer their best tombs to Abraham
(v.6). Abraham chooses the cave of Machpelah (v.9),
purchases it and the surrounding area (vv.1018), and
buries Sarah (vv.1920). Later Abraham himself will be
buried here, as will many of his descendants.
23:1 Sarah See 11:29; 17:15 and note.
23:2 Kiriath Arba This placewhich may be literally
name was Reumah, also had sons: Tebah, Gaham,

Tahash and Maakah.
The Death ofSarah
23
Sarah lived to be a hundred and twen

ty-seven years old. 2She died at Kiriath
Arba (that is, Hebron) in the land of Canaan, and
Abraham went to mourn for Sarah and to weep
over her.
3Then Abraham rose from beside his dead wife
and spoke to the Hittites.d He said, 4I am a for
eigner and stranger among you. Sell me some
property for a burial site here so I can bury my
dead.
5The Hittites replied to Abraham, 6Sir, listen
to us. You are a mighty prince among us. Bury
your dead in the choicest of our tombs. None of us
will refuse you his tomb for burying your dead.
7Then Abraham rose and bowed down before
the people of the land, the Hittites. 8He said to
them, If you are willing to let me bury my dead,
then listen to me and intercede with Ephron son
of Zohar on my behalf 9so he will sell me the cave
of Machpelah, which belongs to him and is at the
end of his field. Ask him to sell it to me for the full
price as a burial site among you.
10Ephron the Hittite was sitting among his peo
ple and he replied to Abraham in the hearing of
all the Hittites who had come to the gate of his
city. 11No, my lord, he said. Listen to me; I givee
you the f ield, and I givee you the cave that is in
it. I givee it to you in the presence of my people.
Bury your dead.
a13 Many
manuscripts of the Masoretic Text, Samaritan

Pentateuch, Septuagint and Syriac; most manuscripts of the
Masoretic Text a ram behind him b18Orseed c18Orand
all nations on earth will use the name of your offspring in
blessings (see48:20) d3Orthe descendants of Heth; also in
verses 5, 7, 10, 16, 18 and 20 e11Orsell
rendered city of Arbawas later named Hebron (Jdg

1:10). Hebron is also mentioned by name in Ge 13:18.
Genesis uses both names here in 23:2 to reflect the
updating of the namea later editor may have added
this note for clarity.
23:3 the Hittites There is no archeological evidence
supporting a Hittite presence in Canaan (south of Kadesh)
at this time. The Hittite Empire never reached as far south
as Hebron. This apparent disagreement between the OT
and extra-Biblical source material is compounded by the
fact that the Hittites in the patriarchal narratives have
Semitic names, when Hittite is not a Semitic language
(23:8; 26:34; 36:2). However, the term Hittite was used
of at least four distinct ethnic groups, and the Hittites of
the patriarchal narratives in Genesis can be distinguished
from the Hittites of the Hittite Empire: Neo-Assyrian
and neo-Babylonian texts use the term Hatti for the
combined area of Syria-Palestine. See note on 10:15.
23:6 mighty prince This title is likely honorific, having
no religious or governing significance for the Hittites.
23:10 all the Hittites who had come to the gate This
could describe an assembly of free (non-slave) citizens
assembled for a vote.
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FIRST PROOFS
G e n e s i s 2 4 : 1 2 | 47
12Again Abraham bowed down before the peo
ple of the land 13and he said to Ephron in their

hearing, Listen to me, if you will. I will pay the
price of the field. Accept it from me so I can bury
my dead there.
14Ephron answered Abraham, 15Listen to me,
my lord; the land is worth four hundred shekelsa
of silver, but what is that between you and me?
Bury your dead.
16A brah am a greed to E phrons t erms and
weighed out for him the price he had named in
the hearing of the Hittites: four hundred shekels
of silver, according to the weight current among
the merchants.
17So Ephrons f ield in Machpelah near Mam
reboth the field and the cave in it, and all the
trees within the borders of the fieldw
as deeded
18to Abraham as his property in the presence of
all the Hittites who had come to the gate of the
city. 19Afterward Abraham buried his wife Sarah
in the cave in the field of Machpelah near Mamre
(which is at Hebron) in the land of Canaan. 20So
the field and the cave in it were deeded to Abra
ham by the Hittites as a burial site.
Isaac and Rebekah
24
Abraham was now very old, and the Lord

had blessed him in every way. 2He said to
the senior servant in his household, the one in
charge of all that he had, Put your hand under
my thigh. 3I want you to swear by the Lord, the
God of heaven and the God of earth, that you will
23:15 four hundred shekels of silver This may have
been a standard pricethree texts from Ugarit (ancient
Syria) give this amount as the purchase price for a piece
of real estate.
23:16 according to the weight current among the
merchants The shekel was not a coin at this time, but
a unit of weight.
24:167 Abraham sends his servant back to his homeland to find a wife for Isaac, warning him not to take Isaac
with him (vv.19). The servant encounters Rebekah, the
daughter of Abrahams nephew (his great niece; v.15;
compare 22:2023). After explaining his mission to
Rebekahs brother, Laban (vv.3449), Laban and Rebekahs father agree that Rebekah should marry Isaac
(vv.5051). Rebekah agrees and returns with Abrahams
servant (vv. 5767).
24:2 Put your hand under my thigh Swearing oaths
typically involved symbolic acts in the ancient Near East.
See note on 47:29.
24:3 Canaanites This refers generally to all the inhabitants of Canaan, regardless of individual ethnicity
(see 10:19).
24:4 my country and my own relatives In response
to this command, the servant does not go to Ur where
Abraham is originally from (see note on 11:28). Instead, he goes across the Euphrates (see v.10) to the
country of Nahor, Abrahams brother (see 11:27,29;
compare 27:43).
not get a wife for my son from the daughters of

the Canaanites, among whom I am living, 4but
will go to my country and my own relatives and
get a wife for my son Isaac.
5The servant asked him, What if the woman
is unwilling to come back with me to this land?
Shall I then take your son back to the country
you came from?
6Make sure that you do not take my son back
there, Abraham said. 7The Lord, the God of
heaven, who brought me out of my fathers house
hold and my native land and who spoke to me and
promised me on oath, saying, To your offspringb I
will give this landh
e will send his angel before
you so that you can get a wife for my son from
there. 8If the woman is unwilling to come back
with you, then you will be released from this oath
of mine. Only do not take my son back there. 9So
the servant put his hand under the thigh of his
master Abraham and swore an oath to him con
cerning this matter.
10Then the servant left, taking with him ten of
his masters camels loaded with all kinds of good
things from his master. He set out for Aram Na
haraimc and made his way to the town of Nahor.
11He had the camels kneel down near the well
outside the town; it was toward evening, the time
the women go out to draw water.
12Then he prayed, Lord, God of my master
Abraham, make me successful today, and show
a15 That
is, about 10 pounds or about 4.6 kilograms

is, Northwest Mesopotamia
b7Orseed c10That
24:58 The servant asks what to do if the woman is

unwillingperhaps Isaac should be taken across the
river to Ur, where Abraham is originally from. Abraham
refuses, letting the servant know that God would lead him
to a woman via his angel and that Isaac should not leave
the promised land for Abrahams homeland. Abraham
nevertheless considers her refusal a possibility, so he
informs the servant that his obligation will end once the
woman is found and the marriage is offered.
24:6 you do not take my son back there Although the
people to whom the servant was sent were Abrahams
kin, Abraham did not want the son of Yahwehs covenant
promises to leave the promised land.
24:7 send his angel before you Abrahams theology
allowed for a refusal on the part of the woman whom
God, through his angel, would select.
24:10 Aram Naharaim The Hebrew phrase used here aram
naharayim does not occur anywhere else in the OT, though
it is paralleled by Paddan Aram in 25:20. It is sometimes
translated as Mesopotamia because it can be understood
as Aram of the rivers or Aram, the land between two
rivers and because the Septuagint (the ancient Greek
translation of the OT) translates it as mesopotamia (Mesopotamia). town of Nahor A city associated with either (or
both) Abrahams brother Nahor or Abrahams grandfather
who had the same name, Nahor (see 11:2427).
24:11 the time the women go out to draw water After
the normal workday and its requirements have ended,
in preparation for the evening meal.
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FIRST PROOFS
48 | G e n e s i s 2 4 : 1 3
kindness to my master Abraham. 13See, I am

standing beside this spring, and the daughters
of the townspeople are coming out to draw water.
14May it be that when I say to a young woman,
Please let down your jar that I may have a drink,
and she says, Drink, and Ill water your camels
tool et her be the one you have chosen for your
servant Isaac. By this I will know that you have
shown kindness to my master.
15Before he had finished praying, Rebekah
came out with her jar on her shoulder. She was
the daughter of Bethuel son of Milkah, who was
the wife of Abrahams brother Nahor. 16The wom
an was very beautiful, a virgin; no man had ever
slept with her. She went down to the spring, filled
her jar and came up again.
17The servant hurried to meet her and said,
Please give me a little water from your jar.
18Drink, my lord, she said, and quickly low
ered the jar to her hands and gave him a drink.
19After she had given him a drink, she said, Ill
draw water for your camels too, until they have
had enough to drink. 20So she quickly emptied
her jar into the trough, ran back to the well to
draw more water, and drew enough for all his
camels. 21Without saying a word, the man watched
her closely to learn whether or not the Lord had
made his journey successful.
22When the camels had finished drinking, the
man took out a gold nose ring weighing a bekaa
and two gold bracelets weighing ten shekels.b
23Then he asked, Whose daughter are you? Please
tell me, is there room in your fathers house for
us to spend the night?
24She answered him, I am the daughter of Be
thuel, the son that Milkah bore to Nahor. 25And
she added, We have plenty of straw and fodder,
as well as room for you to spend the night.
26Then the man bowed down and worshiped the
Lord, 27saying, Praise be to the Lord, the God of
my master Abraham, who has not abandoned his
kindness and faithfulness to my master. As for me,
the Lord has led me on the journey to the house
of my masters relat ives.
28The young woman ran and told her mothers
household about these things. 29Now Rebekah had
a brother named Laban, and he hurried out to the
man at the spring. 30As soon as he had seen the
nose ring, and the bracelets on his sisters arms,
24:15 the daughter of Bethuel son of Milkah Rebekahs genealogy is provided to show that her grandmother was the wife of Nahor (Abrahams brother) and
not a concubine (Ge 11:29). Rebekah, as Bethuels
daughter, is Isaacs first cousin once removed.
24:26 worshiped the Lord Rebekahs response is an
answer to the prayer of Abrahams servant (v.24). It
reveals that she is related to Abraham and fits the request that Abraham made him swear (vv.24; compare
note on 24:15).
and had heard Rebekah tell what the man said to

her, he went out to the man and found him stand
ing by the camels near the spring. 31Come, you
who are blessed by the Lord, he said. Why are
you standing out here? I have prepared the house
and a place for the camels.
32So the man went to the house, and the camels
were unloaded. Straw and fodder were brought
for the camels, and water for him and his men to
wash their feet. 33Then food was set before him,
but he said, I will not eat until I have told you
what I have to say.
Then tell us, Laban said.
34So he said, I am Abrahams servant. 35The
Lord has blessed my master abundantly, and he
has become wealthy. He has given him sheep and
cattle, silver and gold, male and female servants,
and camels and donkeys. 36My masters wife Sar
ah has borne him a son in her old age, and he has
given him everything he owns. 37And my master
made me swear an oath, and said, You must not
get a wife for my son from the daughters of the
Canaanites, in whose land I live, 38but go to my
fathers famil y and to my own clan, and get a wife
for my son.
39Then I asked my master, What if the woman
will not come back withme?
40He replied, The Lord, before whom I have
walked faithfully, will send his angel with you and
make your journey a success, so that you can get
a wife for my son from my own clan and from my
fathers family. 41You will be released from my oath
if, when you go to my clan, they refuse to give her
to yout hen you will be released from my oath.
42When I came to the spring today, I said,
Lord, God of my master Abraham, if you will,
please grant success to the journey on which I have
come. 43See, I am standing beside this spring. If a
young woman comes out to draw water and I say
to her, Please let me drink a little water from your
jar, 44and if she says to me, Drink, and Ill draw
water for your camels too, let her be the one the
Lord has chosen for my masters son.
45Before I finished praying in my heart, Re
bekah came out, with her jar on her shoulder. She
went down to the spring and drew water, and I
said to her, Please give me a drink.
a22 That is, about 1/5ounce or about 5.7 grams b22That
is, about 4 ounces or about 115 grams
24:2933 Rebekah informs her family about the visitor,

Abrahams servant.
24:29 Laban Rebekahs brother and son of Bethuel
(see note on v.50). Laban is Abrahams great nephew
and like Rebekah, Isaacs first cousin once removed.
24:3448 Abrahams servant recounts the story of
his journey in precise detail. This type of repetition is
common in literature that originated as oral tradition.
5/10/16 8:25 AM
FIRST PROOFS
G e n e s i s 2 5 : 2 | 49
46She quickly lowered her jar from her shoul
der and said, Drink, and Ill water your camels

too. So I drank, and she watered the camels also.
47I asked her, Whose daughter are you?
She said, The daughter of Bethuel son of Na
hor, whom Milkah bore to him.
Then I put the ring in her nose and the brace
lets on her arms, 48and I bowed down and wor
shiped the Lord. I praised the Lord, the God of my
master Abraham, who had led me on the right road
to get the granddaughter of my masters brother
for his son. 49Now if you will show kindness and
faithfulness to my master, tell me; and if not, tell
me, so I may know which way to turn.
50Laban and Bethuel answered, This is from
the Lord; we can say nothing to you one way or
the other. 51Here is Rebekah; take her and go, and
let her become the wife of your masters son, as
the Lord has directed.
52When Abrahams servant heard what they
said, he bowed down to the ground before the
Lord. 53Then the servant brought out gold and
silver jewelry and articles of clothing and gave
them to Rebekah; he also gave costly gifts to her
brother and to her mother. 54Then he and the men
who were with him ate and drank and spent the
night there.
When they got up the next morning, he said,
Send me on my way to my master.
55But her brother and her mother replied, Let
the young woman remain with us ten days or so;
then youa maygo.
56But he said to them, Do not detain me, now
that the Lord has granted success to my journey.
Send me on my way so I may go to my master.
57Then they said, Lets call the young woman
24:50 Laban and Bethuel answered In the narrative
that follows (and all other OT references to it), Rebekahs
father, Bethuel, says and does nothing in negotiations
regarding Rebekah. Laban, her brother, handles everythingand his name appears before her fathers when
the opposite is expected. Laban clearly has guardianship
over his sister. When Rebekah goes to tell her family
about the man she has met, she informs her mothers
household rather than her fathers (v.28).
24:53 costly gifts It is unclear whether these gifts are
part of a bride price (called elsewhere in Hebrew mohar;
see note on Ex 22:16) or are meant to show generosity.
24:55 ten days or so This may be a colloquialism for a
long period of timeperhaps longer than a year. Ten days
alone would not be a sufficient reason for the servant to
protest the imposition.
24:62 Beer Lahai Roi The well where Hagar had a divine
encounter (see Ge 16:14 and note).
24:65 my master The man Rebekah asked about is
Isaac. Abrahams servant refers to Isaac as his master
because Isaac will inherit all of Abrahams wealth, including his servants (compare to 25:5). took her veil
The story of the Egyptians witnessing Sarahs beauty
seems to indicate that Israelite women did not normally
veil themselves (12:14). Veiling was, however, part of
the marriage ceremony (29:2325).
and ask her about it. 58So they called Rebekah and
asked her, Will you go with this man?
I will go, she said.
59So they sent their sister Rebekah on her way,
along with her nurse and Abrahams servant and his
men. 60And they blessed Rebekah and said to her,
Our sister, may you increase
to thousands upon thousands;
may your offspring possess
the cities of their enemies.
61Then Rebekah and her attendants got ready
and mounted the camels and went back with the
man. So the servant took Rebekah and left.
62Now Isaac had come from Beer Lahai Roi, for
he was living in the Negev. 63He went out to the
field one evening to meditate,b and as he looked
up, he saw camels approaching. 64Rebekah also
looked up and saw Isaac. She got down from her
camel 65and asked the servant, Who is that man
in the field coming to meetus?
He is my master, the servant answered. So
she took her veil and covered herself.
66Then the servant told Isaac all he had done.
67Isaac brought her into the tent of his mother
Sarah, and he married Rebekah. So she became his
wife, and he loved her; and Isaac was comforted
after his mothers death.
The Death ofAbraham

25:1-4pp1Ch 1:32-33
25
Abraham had taken another wife, whose

name was Keturah. 2She bore him Zim
ran, Jokshan, Medan, Midian, Ishbak and Shuah.
a55Orshe b63 Themeaning
uncertain.
of the Hebrew for this word is
25:118 The Abraham narrative concludes with two

genealogies (see note on 5:1) bracketing the account of
his death (vv.711). The first genealogy (vv.16) lists
the sons Abraham has with another wife, Keturah. The
second genealogy (vv.1218) lists the descendants of
Ishmael, Abrahams son through Hagar (his wife Sarahs
servant). The names in these genealogies, like earlier
genealogies in Genesis, seem to correspond to people
groups and places. However, of the names in the list,
only Midian and Ishbak can be identified with places or
people groups with certainty.
25:1 had taken another wife Earlier Abrahams age
was once considered an obstacle to having children (Ge
17:17; compare Heb 11:1112); now he takes another
wife and has six more children. Genesis 25:16 may
be out of chronological sequence. First Chronicles 1:32,
which refers to Keturah as a concubine, favors this suggestion. Compare note on 25:1215.
25:2 Midian The term here refers to the land of Midian,
which was in northwest Arabia, east of the Gulf of Aqaba.
As a clan (or confederacy of clans), the Midianites were
located in a widespread area from Midian to the northern
borders of Egypt. Midianite traders purchased Joseph
from his brothers (Ge 37:25,28; compare Jdg8:24)
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FIRST PROOFS
50 | G e n e s i s 2 5 : 3
3Jokshan was the father of
Sheba and Dedan; the

descendants of Dedan were the Ashurites, the Le
tushites and the Leummites. 4The sons of Midian
were Ephah, Epher, Hanok, Abida and Eldaah. All
these were descendants of Keturah.
5Abraham left everything he owned to Isaac.
6But while he was still living, he gave gifts to the
sons of his concubines and sent them away from
his son Isaac to the land of the east.
7Abraham lived a hundred and seventy-five
years. 8Then Abraham breathed his last and died
at a good old age, an old man and full of years;
and he was gathered to his people. 9His sons Isaac
and Ishmael buried him in the cave of Machpelah
near Mamre, in the f ield of Ephron son of Zo
har the Hittite, 10the f ield Abraham had bought
from the Hittites.a There Abraham was buried
with his wife Sarah. 11After Abrahams death,
God blessed his son Isaac, who then lived near
Beer Lahai Roi.
Ishmaels Sons
25:12-16pp1Ch 1:29-31
12This is the account of the family line of Abra
hams son Ishmael, whom Sarahs slave, Hagar the
Egyptian, bore to Abraham.
13These are the names of the sons of Ishmael,
listed in the order of their birth: Nebaioth the
firstborn of Ishmael, Kedar, Adbeel, Mibsam,
and sold him to Ishmaelites (Ge 37:28). Ishbak The

descendants of Ishbak are likely the north Syrian tribe
of Iasbuq mentioned in Assyrian sources.
25:3 Ashurites Elsewhere in the OT, this term refers
to Assyrians. However, based on chronology (see v.18,
where Assyria is already referred to as a region) as well
as ancient Near Eastern sources for the origin of Assyria,
it seems that Assyrians are not being referenced here
(compare Nu 24:22,24). As is the case with other people
terms (e.g., Hittites; see Ge 23:3 and note), another
group of people was likely known by this term.
25:6 sent them away from his son Abraham wanted
to ensure that the promised line of Isaac through Sarah
would be maintained. See note on 21:11.
25:8 gathered to his p
eople This Hebrew phrase is
used only in the Pentateuch. It likely refers to death itself,
with the presumption of being reunited in the afterlife
with family or ancestors.
25:11 Beer Lahai Roi This refers to the well where Hagar
had a divine encounter. See 16:14 and note.
25:1215 Some names in this passage are distinguished
by lineage as from Keturah (see vv.14) or Ishmael but
such distinctions are not retained in other passages.
For example, in Isa 60:67, Midian, Ephah and Sheba
(from Keturah) are listed beside Kedar and Nebaioth
(who are listed as Ishmaels descendants in Ge 25:13).
This intermingling in other passages may suggest fluid
tribal confederations and allegiances. It also forms a
backdrop for later Israelite history, where the people of
Abraham through Isaac and Jacob are opposed to those
from Abraham by concubines. Keturah, though labeled
as a wife of Abraham, is affiliated as a concubine via the
14Mishma,
Dumah, Massa, 15Hadad, Tema, Jetur,

Naphish and Kedemah. 16These were the sons of
Ishmael, and these are the names of the twelve
tribal rulers according to their settlements and
camps. 17Ishmael lived a hundred and thirty-sev
en years. He breathed his last and died, and he
was gathered to his people. 18His descendants
settled in the area from Havil ah to Shur, near the
eastern border of Egypt, as you go toward Ashur.
And they lived in hostility towardb all the tribes
related to them.
Jacob and Esau

19This is the account of the family line of Abra
hams son Isaac.
Abraham became the father of Isaac, 20and Isaac

was forty years old when he married Rebekah
daughter of Bethuel the Aramean from Paddan
Aramc and sister of Laban the Aramean.
21Isaac prayed to the Lord on behalf of his wife,
because she was childless. The Lord answered his
prayer, and his wife Rebekah became pregnant.
22The babies jostled each other within her, and
she said, Why is this happening to me? So she
went to inquire of the Lord.
23The Lord said to her,
a10Orthe
c20That
descendants of Heth b18Orlived to the east of

connections with Ishmaels line and is actually labeled as

a concubine elsewhere (1Ch 1:32). The same problem
arises from within the nuclear family of Isaac via the line
of Esauwith Jacobs and Esaus lines being enemies.
25:13 Ishmael See note on Ge 16:11.
25:1926 The birth of Esau and Jacob is a miraculous
event. Isaac prays that Rebekah, who is barren, will
conceive (see v.21). Once pregnant, she inquires of
God when the children struggle within her. Gods answer
reveals the future of both sons (v.23).
25:20 Aramean Genesis seems to connect this term
to Aram the son of Kemuel, who was Bethuels brother
and thus making Aram Bethuels nephew (22:2021).
This term refers to western Semitic tribes in the region
of what the Hebrew text refers to as aram naharayim
(see 24:10 and note) and Paddan Aram. According to
Dt 26:5, Israelite farmers were to declare that they were
descended from a wandering Aramean (Syrian) when
they brought their firstfruits offering. Paddan Aram
Either another name for what the Hebrew text calls
aram naharayim (see Ge 24:10 and note) or a town in
that region (see Hos 12:12). According to Ge 25:11,
Isaac and Rebekah were living in Beer Lahai Roi, the
place where Hagar encountered the Angel of Yahweh
(16:714). Rebekah may have been aware of this, as
places of divine encounter often became sacred sites
for worship and, perhaps, contact with the divine (see
12:67; 13:18).
25:23 older will serve the younger The opposite of
the norm for male birth in patriarchal culture.
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FIRST PROOFS
G e n e s i s 2 6 : 6 | 51
Two nations are in your womb,

and two peoples from within you will be
separated;
one people will be stronger than the other,
and the older will serve the younger.
24When the time came for her to give birth,
t here were twin boys in her womb. 25The first to
come out was red, and his whole body was like a
hairy garment; so they named him Esau.a 26After
this, his brother came out, with his hand grasping
Esaus heel; so he was named Jacob.b Isaac was
sixty years old when Rebekah gave birth to them.
27The boys grew up, and Esau became a skill
ful hunter, a man of the open country, while Ja
cob was content to stay at home among the tents.
28Isaac, who had a taste for wild game, loved Esau,
but Rebekah loved Jacob.
29Once when Jacob was cooking some stew, Esau
came in from the open country, famished. 30He
said to Jacob, Quick, let me have some of that
red stew! Im famished! (That is why he was also
called Edom.c)
31Jacob replied, First sell me your birthright.
32Look, I am about to die, Esau said. What
good is the birthright tome?
33But Jacob said, Swear to me first. So he swore
an oath to him, selling his birthright to Jacob.
25:25 red The Hebrew word used here, admoni, is used

elsewhere only of David (1Sa 16:12; 17:42). It may
refer to skin or hair color. Admoni and the red food Esau
requests from Jacob when giving up his birthright (called
in Hebrew adom) is connected by wordplay to the Hebrew
word edom (Edom)the name of the nation identified with
the descendants of Esau (compare Nu 20; 1Sa 14:47;
2Ki 8:22; Ob 1121). See the people diagram Esaus
Family Tree on p. XXXX. hairy The Hebrew word used
here, sear, sounds similar to the name Esau and also
Seir, the territory of the Edomites (Ge 32:3; 36:8; Dt 2:5).
25:26 hand grasping Esaus heel This seems to be
indicative of the prophecy that the older (Esau) would
serve the younger (see Hos 12:3). so he was named
Jacob This is wordplay: In Hebrew, the name Jacob is
yaaqov, while the word for heel is aqev. The name
yaaqov is actually derived from the Hebrew word aqav,
meaning to protect. Yaaqov is likely an abbreviated version of the name yaaqov-el, meaning May God protect
Compare Ge 27:36 and note. See the table Symbolic
Names of P
eople in Hebrew on p. XXXX.
25:2734 The section describes Jacob and Esaus
struggle for tribal preeminence. The story (and others
that follow) shows Jacob to be a schemer and manipulator
as he gains the birthright of the firstborn from Esau. He
will later deprive his eldest son (Reuben) of his birthright
(49:34) and prefer Josephs younger son over the
firstborn in his blessing (48:13). The Mosaic Law will
later forbid a father with multiple wives from favoring a
younger son merely because he comes from a preferred
wife (Dt 21:1517).
25:30 red The Hebrew word used here, adom, echoes
the Hebrew word admoni, which was employed to describe
Esaus appearance at birth (see note on Ge 25:25).
34Then
Jacob gave Esau some bread and some

lentil stew. He ate and drank, and then got up
and left.
So Esau despised his birthright.
Isaac and Abimelek

26:1-11RefGe 12:10-20; 20:1-18
26
Now there was a famine in the landbe

sides the previous famine in Abrahams
timeand Isaac went to Abimelek king of the
Philistines in Gerar. 2The Lord appeared to Isaac
and said, Do not go down to Egypt; live in the land
where I tell you to live. 3Stay in this land for a
while, and I will be with you and will bless you. For
to you and your descendants I will give all these
lands and will conf irm the oath I swore to your
father Abraham. 4I will make your descendants
as numerous as the stars in the sky and will give
them all these lands, and through your offspringd
all nations on earth will be blessed,e 5because
Abraham obeyed me and did everything I required
of him, keeping my commands, my decrees and
my instructions. 6So Isaac stayed in Gerar.
a25 Esau
may mean hairy. b26 Jacob means he grasps the

heel, a Hebrew idiom for he deceives. c30 Edom means red.
all nations on earth will use the name
of your offspring in blessings (see48:20)
d4Orseed e4Orand
25:31 birthright The right of first inheritance, according to which the firstborn son would receive a double
inheritance (Dt 21:17).
25:33 swore In ancient Near Eastern culture, swearing
an oath was an irrevocable act.
26:15 Abraham had fled to Egypt when he experienced
famine (see Ge 12:1020 and note). Here God appears
to Isaac and tells him not to go to Egypt (v.2). Instead,
Isaac should go elsewhere within the land God has
promised (v.3). After giving Isaac this instruction, God
repeats the covenant promises he made to Abraham
(vv.45). The events of vv.133 may have taken place
before the birth of Jacob and Esau (ch. 25), since Isaacs
lie about Rebekah not being his wife (v.7) would likely
not have worked otherwise.
26:1 Abimelek This name could be a title and is fairly
common, thus this is not necessarily the exact same
king Abraham earlier encountered (ch. 20), although it
could be. See note on 21:32; compare note on 20:2.
FAMINES IN GENESIS
Ge 12:10
Ge 26:1
Ge 41:5342:5
26:2 appeared This could indicate that God appeared

in visible form to Isaac, as he did with Abraham at times
(ch. 18; see note on 12:7). God coming to Isaac confirms
his status as the recipient of the covenant promises
given to his father (see 12:13; 15). See the table Old
Testament Theophanies on p. XXXX.
26:4 stars in the sky See note on 15:5.
5/10/16 8:25 AM
FIRST PROOFS
52 | G ENESIS
Family Tree of the Patriarchs

Terah
Keturah
Hagar
Sarah
Abraham
Reumah
Tebah, Gaham
Tahash & Maakah
Zimran, Jokshan,
Medan, Midian,
Ishbak & Shuah
Ishmael
Isaac
Rebekah
Nebaioth, Kedar,
Adbeel, Mibsam,
Mishma, Dumah,
Massa, Hadad,
Tema, Jetur,
Naphish & Kedemah
Esau
Jacob
Edomites
12 TRIBES
OF ISRAEL
Reuben
Simeon
Levi
Judah
Issachar
Zebulun
4 sons
6 sons
3 sons
5 sons
4 sons
3 sons
Dinah
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FIRST PROOFS
G ENESIS | 53
Nahor
Milkah
Haran
Bethuel
7 other sons
Iscah
ah
Wife
Lot
Daughter
Laban
Leah
Rachel
Daughter
Moab
Ben-Ammi
Moabites
Ammonites
Bilhah
Zilpah
12 TRIBES
OF ISRAEL
Joseph
Benjamin
Dan
Naphtali
Gad
Asher
Ephraim Manasseh 10 sons
1 son
4 sons
7 sons
5 children
5/10/16 8:25 AM
FIRST PROOFS
54 | G e n e s i s 2 6 : 7
7When the men of that place asked him about
his wife, he said, She is my sister, because he
was afraid to say, She is my wife. He thought,
The men of this place might kill me on account
of Rebekah, because she is beautiful.
8When Isaac had been there a long time, Abim
elek king of the Philistines looked down from
a window and saw Isaac caressing his wife Re
bekah. 9So Abimelek summoned Isaac and said,
She is really your wife! Why did you say, She is
my sister?
Isaac answered him, Because I thought I might
lose my life on account of her.
10Then Abimelek said, What is this you have
done to us? One of the men might well have slept
with your wife, and you would have brought guilt
uponus.
11So Abimelek gave orders to all the people:
Anyone who harms this man or his wife shall
surely be put to death.
12Isaac planted crops in that land and the same
year reaped a hundredfold, because the Lord
blessed him. 13The man became rich, and his
wealth continued to grow until he became very
wealthy. 14He had so many flocks and herds and
servants that the Philistines envied him. 15So all
the wells that his fathers servants had dug in
the time of his father Abraham, the Philistines
stopped up, filling them with earth.
16Then Abimelek said to Isaac, Move away from
us; you have become too powerful forus.
17So Isaac moved away from there and en
camped in the Valley of Gerar, where he settled.
26:623 Isaacs interactions with Abimelek parallel his

fathers with a Philistine king by the same name. Just as
his father did (ch. 20), Isaac lies about his wife being his
sister, and Abimelek confronts him (vv.711). After this,
Isaac enjoys fruitful harvests and becomes rich as God
blesses him (vv.1215). When Abimelek sends him away,
Isaac restores the wells that Abraham dug (vv.1618).
The local herdsmen clash with Isaacs herdsmen over
the wells, causing Isaac to move (vv.1923).
26:6 Gerar A Canaanite city in the western Negev.
Genesis 26:6
GERAR
Gerar marked the southern border of Canaan, as it was

near Gaza (10:19). At the time when Isaac lived there
(see 26:6), the city was under the rule of the Philistine
king, Abimelek (see 26:1).
26:911 As with Abraham, Abimelek is angry at Isaacs
deception since it put him and his household in danger
of taking another mans wife for his own. Abimelek
warned his p
eople to avoid any ill-intentioned actions
against Isaac and Rebekah on pain of death. Abimeleks
caution could be based on a general belief that adultery
with another mans wife would bring harm from deities or
18Isaac reopened the wells that had been dug in the
time of his father Abraham, which the Philistines

had stopped up after Abraham died, and he gave
them the same names his father had given them.
19Isaacs servants dug in the valley and discov
ered a well of fresh water there. 20But the herders
of Gerar quarreled with those of Isaac and said,
The water is ours! So he named the well Esek,a
because they disputed with him. 21Then they dug
another well, but they quarreled over that one
also; so he named it Sitnah.b 22He moved on from
there and dug another well, and no one quarreled
over it. He named it Rehoboth,c saying, Now the
Lord has given us room and we will flourish in
the land.
23From there he went up to Beersheba. 24That
night the Lord appeared to him and said, I am
the God of your father Abraham. Do not be afraid,
for I am with you; I will bless you and will increase
the number of your descendants for the sake of
my servant Abraham.
25Isaac built an altar there and called on the
name of the Lord. There he pitched his tent, and
there his servants dug a well.
26Meanwhile, Abimelek had come to him from
Gerar, with Ahuzzath his personal adviser and
Phicol the commander of his forces. 27Isaac asked
them, Why have you come to me, since you were
hostile to me and sent me away?
28They answered, We saw clearly that the
Lord was with you; so we said, There ought to
a20 Esek
means dispute. b21 Sitnah means opposition.

means room.
c22 Rehoboth
be based on Abimelek recalling Gods earlier warnings

(20:3; compare note on 26:1).
26:12 Isaacs proximity to the border of the promised
land is neither ungodly nor unwise. He reaps a bountiful crop and becomes very wealthy, and he gives the
credit to God. The Philistines envy Isaac so much that
Abimelek asks him to leave, perhaps recalling the conflict
that occurred with Abraham previously (see 21:1930).
26:17 Valley of Gerar This location was the same region
that Abraham formerly occupied (21:34), since Isaac redigs the wells of his father that the Philistines closed up.
26:22 Rehoboth Located roughly 20 miles southwest
of Beersheba.
26:23 Beersheba Where Isaac went with Abraham after
nearly being sacrificed (ch. 22).
26:2633 Abimelek visits Isaac to form a covenant
peace treaty, just as a king by the same name did with
Abraham (see 21:2234 and note). (The two kings could
be the same or different p
eople with the same name.)
The first king named Abimelek wanted to avoid conflict
with Abraham (whose wealth was considerable). However,
this Abimeleks motive with Isaac is different: He believes
Isaac is divinely blessed and fears offending Yahweh,
whom he considers protective of Isaac.
26:26 Phicol The same commander who accompanied Abimelek when the treaty with Abraham was made
(21:32).
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FIRST PROOFS
G e n e s i s 2 7 : 1 7 | 55
be a sworn agreement between usb

etween us
and you. Let us make a treaty with you 29that you
will do us no harm, just as we did not harm you
but always treated you well and sent you away
peacefully. And now you are blessed by the Lord.
30Isaac then made a feast for them, and they
ate and drank. 31Early the next morning the men
swore an oath to each other. Then Isaac sent them
on their way, and they went away peacefully.
32That day Isaacs servants came and told him
about the well they had dug. They said, Weve
found water! 33He called it Shibah,a and to this
day the name of the town has been Beersheba.b
Jacob Takes Esaus Blessing

34When
Esau was forty years old, he married

Judith daughter of Beer i the Hittite, and also Bas
emath daughter of Elon the Hittite. 35They were
a source of grief to Isaac and Rebekah.
When Isaac was old and his eyes were so
weak that he could no longer see, he called
for Esau his older son and said to him, My son.
Here I am, he answered.
2Isaac said, I am now an old man and dont
know the day of my death. 3Now then, get your
equipmentyour quiver and bowa nd go out
to the open country to hunt some wild game for
me. 4Prepare me the kind of tasty food I like and
bring it to me to eat, so that I may give you my
blessing before I die.
5Now Rebekah was listening as Isaac spoke to
27
26:33 Shibah The name of the well (shivah in Hebrew)

sounds like the Hebrew term for oath (sheva). Sheva
was part of the name Beershebathe place of this
covenant and the earlier one between Abimelek and
Abraham (26:23; see 21:31 and note). See the table
Covenants in the Old Testament on p. XXXX.
26:34 forty years If Esau is 40, Isaac would now be
100 years old (25:20,26). This indication of age provides
context for 27:1, where Isaac is aged and blind. Judith
Nothing else is known of her; she does not appear in
the list of Esaus wives (36:23). the Hittite See note
on 23:3. Basemath The Hebrew term used here often
is used for a spice. It may indicate involvement with
the spice trade.
26:35 They were a source of grief Marrying outside the
clan (and therefore the divinely chosen lineage) reflects
Esaus indifference to the covenant with Yahweh, as did
the surrendering of his birthright (25:2933).
27:129 Earlier Jacob manipulated (or entrapped) Esau
into selling him his birthright (see 25:2734 and note).
Now Rebekah conspires with Jacob to place him in a position to receive Isaacs blessing in place of Esau. Hearing
that Isaac is preparing to bless Esau, Rebekah instructs
Jacob to get some goats for her to prepare (vv.110).
When Jacob protests that his father will recognize him
because Esau is hairy, she gives him Esaus clothes
and puts the goat skins on him (vv.1117). The ruse
works, and Isaac blesses Jacob instead of the firstborn
Esau (vv. 1829).
27:1 Esau At this point, Isaac is likely unaware that
his son Esau. When Esau left for the open country
to hunt game and bring it back, 6Rebekah said to
her son Jacob, Look, I overheard your father say
to your brother Esau, 7Bring me some game and
prepare me some tasty food to eat, so that I may
give you my blessing in the presence of the Lord
before I die. 8Now, my son, listen carefully and
do what I tell you: 9Go out to the flock and bring
me two choice young goats, so I can prepare some
tasty food for your father, just the way he likes it.
10Then take it to your father to eat, so that he may
give you his blessing before he dies.
11Jacob said to Rebekah his mother, But my
brother Esau is a hairy man while I have smooth
skin. 12What if my father touches me? I would
appear to be tricking him and would bring down
a curse on myself rather than a blessing.
13His mother said to him, My son, let the curse
fall on me. Just do what I say; go and get them
forme.
14So he went and got them and brought them
to his mother, and she prepared some tasty food,
just the way his father liked it. 15Then Rebekah
took the best clothes of Esau her older son, which
she had in the house, and put them on her youn
ger son Jacob. 16She also covered his hands and
the smooth part of his neck with the goatskins.
17Then she handed to her son Jacob the tasty food
and the bread she had made.
a33 Shibah can mean oath or seven. b33 Beersheba can
mean well of the oath and well of seven.
Esau surrendered his birthright to Jacob (25:3134).

The emphasis on the meal here and in the ensuing narrative suggests that it was not incidental to the blessing. It
may have been viewed as a ritual element in the fathers
passing of blessing to the eldest son.
27:4 give you my blessing Esau has already sold his
birthright (bekhorah_in Hebrew) to Jacob (25:2934).
The blessing (berakhah in Hebrew) is closely related
but is distinct from the birthright. The birthright specifies property and wealth passed from one generation
to the otherthis has already been given to Jacob by
Esau and such an action would be irrevocable by Isaac
(25:2734). The blessing focuses on future wealth and
posteritymost profoundly seen in receiving Yahwehs
covenant blessings. Compare note on 27:12.
27:6 I overheard your father say See note on
24:3448.
27:11 hairy man See note on 25:25.
27:12 curse In the ancient Near East, curses were
considered powerful if they had divine supporta real
threat in this instance since God chose Isaac as his
covenant recipient and the one who would pass on the
blessings of the covenant to his heirs (26:15). This
makes Rebekahs promise that she would take any
curse upon herself a serious matter (v.13)she would
be taking on the opposite of the covenant promises (a
lack of divine support).
27:15 best clothes This may refer to special clothing
worn for festivals and important ceremonies. This would
heighten the credulity of Isaac, since he would naturally
assume that only Esau would know what was transpiring.
5/10/16 8:25 AM
FIRST PROOFS
56 | G e n e s i s 2 7 : 1 8
18He
went to his father and said, My father.

Yes, my son, he answered. Who isit?
19Jacob said to his father, I am Esau your first
born. I have done as you told me. Please sit up
and eat some of my game, so that you may give
me your blessing.
20Isaac asked his son, How did you find it so
quickly, my son?
The Lord your God gave me success, he re
plied.
21Then Isaac said to Jacob, Come near so I can
touch you, my son, to know whether you really
are my son Esau or not.
22Jacob went close to his father Isaac, who
touched him and said, The voice is the voice of
Jacob, but the hands are the hands of Esau. 23He
did not recognize him, for his hands were hairy
like those of his brother Esau; so he proceeded
to bless him. 24Are you really my son Esau? he
asked.
I am, he replied.
25Then he said, My son, bring me some of your
game to eat, so that I may give you my blessing.
Jacob brought it to him and he ate; and he
brought some wine and he drank. 26Then his fa
ther Isaac said to him, Come here, my son, and
kissme.
27So he went to him and kissed him. When Isaac
caught the smell of his clothes, he blessed him
and said,
Ah, the smell of my son
is like the smell of a field
that the Lord has blessed.
28 May God give you heavens dew
and earths richness
an abundance of grain and new wine.
29 May nations serve you
and peoples bow down to you.
Be lord over your brothers,
and may the sons of your mother bow
down to you.
May those who curse you be cursed
and those who bless you be blessed.
27:20 Lord your God Jacob uses Gods covenant name,
yhwh (Yahweh), in his lie and refers to Yahweh as his
fathers God, not yet his own (see 28:21; 32:2232).
27:23 he proceeded to bless him Though the deception works, the blessing here is simply permission to
continue with the meal. The transfer of the actual promise
is yet to occur.
27:28 heavens dew This metaphor speaks of material
abundance in crops and, in turn, the ability to sustain
large numbers of domesticated livestock. In a region
where rainfall was sparse, dew was vital for sustaining life.
27:29 Be lord over your brothers This wording describes the vast scope of the recipients predominance.
Since Isaac was passing on a divinely ordained covenant
relationship with Yahweh, this phrase is appropriate.
Compare note on 27:4.
30After Isaac finished blessing him, and Jacob

had scarcely left his fathers presence, his broth
er Esau came in from hunting. 31He too prepared
some tasty food and brought it to his father. Then
he said to him, My father, please sit up and eat
some of my game, so that you may give me your
blessing.
32His father Isaac asked him, Who are you?
I am your son, he answered, your firstborn,
Esau.
33Isaac trembled violently and said, Who was
it, then, that hunted game and brought it to me? I
ate it just before you came and I blessed hima nd
indeed he will be blessed!
34When Esau heard his fathers words, he burst
out with a loud and bitter cry and said to his fa
ther, Bless mem
e too, my father!
35But he said, Your brother came deceitfully
and took your blessing.
36Esau said, Isnt he rightly named Jacoba? This
is the second time he has taken advantage of me:
He took my birthright, and now hes taken my
blessing! Then he asked, Havent you reserved
any blessing forme?
37Isaac answered Esau, I have made him lord
over you and have made all his relat ives his ser
vants, and I have sustained him with grain and new
wine. So what can I possibly do for you, my son?
38Esau said to his father, Do you have only one
blessing, my father? Bless me too, my father!
Then Esau wept aloud.
39His father Isaac answered him,
Your dwelling willbe

away from the earths richness,
away from the dew of heaven above.
40 You will live by the sword
and you will serve your brother.
But when you grow restless,
you will throw his yoke
from off your neck.
a36 Jacob
means he grasps the heel, a Hebrew idiom for he takes

advantage of or he deceives.
27:3046 Upon returning from hunting, Esau prepares

food and brings it to his father only to find that Isaac
has already blessed Jacob (vv.3033). Upset that his
brother stole his blessing, Esau begs his father to bless
him also (vv.3438; compare 25:34). Isaac gives Esau
a blessing, albeit a rather negative one (vv.3940). After
this, Esau plots to kill his brother, but Rebekah sends
Jacob away to her brother, Laban (vv.4145).
27:36 has taken advantage Esau uses the Hebrew word
aqab here, which is a wordplay on Jacobs name in Hebrew,
ya-aqov. Ya-aqov means to protect, and was given to
Jacob as a name because of wordplay with a different word
(see note on 25:26). Esau suggests that Jacobs name
actually has to do with him being a person who supplants
or cheats other p
eople. Jacob is a trickster. birthright,
and now hes taken my blessing See note on 27:4.
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FIRST PROOFS
G e n e s i s 2 8 : 1 3 | 57
41Esau
held a grudge against Jacob because of

the blessing his father had given him. He said to
himself, The days of mourning for my father are
near; then I will kill my brother Jacob.
42When Rebekah was told what her older son
Esau had said, she sent for her younger son Jacob
and said to him, Your brother Esau is planning to
avenge himself by killing you. 43Now then, my son,
do what I say: Flee at once to my brother Laban
in Harran. 44Stay with him for a while until your
brothers fury subsides. 45When your brother is
no longer angry with you and forgets what you did
to him, Ill send word for you to come back from
there. Why should I lose both of you in one day?
46Then Rebekah said to Isaac, Im disgusted
with living because of these Hittite women. If
Jacob takes a wife from among the women of this
land, from Hittite women like these, my life will
not be worth living.
So Isaac called for Jacob and blessed him.
Then he commanded him: Do not marry
a Canaanite woman. 2Go at once to Paddan Aram,a
to the house of your mothers father Bethuel. Take
a wife for yourself there, from among the daugh
ters of Laban, your mothers brother. 3May God
Almightyb bless you and make you fruitful and
increase your numbers until you become a com
munity of peoples. 4May he give you and your
descendants the blessing given to Abraham, so
that you may take possession of the land where
28
27:40 by the sword Isaac prophesies that Edom (Esaus

descendants; see note on 25:25) is destined to live
by pillaging. you will serve your brother In the tenth
century BC, Esaus descendants, the Edomites, became
vassals to Israel under David (2Sa 8:13). from off your
neck In the ninth century BC, Esaus descendants (Edom)
eventually revolted against Jacobs descendants (represented by the southern nation of Judah; 2Ki 8:2022).
The southern kingdom of Judah had several conflicts
with Edom thereafter. See the timeline The Divided
Kingdom on p. XXXX.
28:19 Because of Esaus reaction to Jacob receiving
Isaacs blessing, Rebekah warns Jacob to flee to her
brother in Harran (Ge 27:4145). She gives Isaac a
reason to send Jacob away: her concern over Esaus
Hittite wives (27:46; see 26:35 and note). Isaac sends
Jacob away with his blessing to find a wife from Rebekahs
family (28:15; compare 24:19). When Esau sees this,
he attempts to gain favor from his parents by taking a
wife from the family of Ishmael, Abrahams son through
Hagar (vv.69). However, he apparently retained his
Hittite wives (26:34).
28:3 a community of peoples Isaacs goodbye echoes
the language of the covenant blessings (12:13;
15:16).
28:5 Genealogical details are listed here to reestablish
the intent of the trip: for Jacob to find a wife within the
extended family clan.
28:9 Mahalath This wife of Esau is apparently called
Basemath in the list of Esaus wives in 36:23. Both
you now reside as a foreigner, the land God gave

to Abraham. 5Then Isaac sent Jacob on his way,
and he went to Paddan Aram, to Laban son of Be
thuel the Aramean, the brother of Rebekah, who
was the mother of Jacob and Esau.
6Now Esau learned that Isaac had blessed Jacob
and had sent him to Paddan Aram to take a wife
from there, and that when he blessed him he com
manded him, Do not marry a Canaanite woman,
7and that Jacob had obeyed his father and mother
and had gone to Paddan Aram. 8Esau then realized
how displeasing the Canaanite women were to his
father Isaac; 9so he went to Ishmael and married
Mahalath, the sister of Nebaioth and daughter of
Ishmael son of Abraham, in addition to the wives
he already had.
Jacobs Dream at Bethel

10Jacob
left Beersheba and set out for Harran.

he reached a certain place, he stopped
for the night because the sun had set. Taking one
of the stones there, he put it under his head and
lay down to sleep. 12He had a dream in which he
saw a stairway resting on the earth, with its top
reaching to heaven, and the angels of God were
ascending and descending on it. 13There above itc
stood the Lord, and he said: I am the Lord, the
God of your father Abraham and the God of Isaac.
11When
a2 That
is, Northwest Mesopotamia; also in verses 5, 6 and 7

El-Shaddai c13OrThere beside him
b3Hebrew
here and in 36:3 the wife is identified as the daughter

of Ishmael and the sister of Nebaioth. Both names may
refer to the samewoman, but the various passages
naming Esaus wives are not identical. In 26:34, for
example, Basemath is called the daughter of Elon the
Hittite, but in 36:2, Adah is identified as the daughter
of Elon the Hittite.
28:1022 On his way to Harran, Jacob encounters Yahweh in a dream. Yahweh repeats to Jacob the promise
he made to Abraham and Isaac (vv.1315). Jacob,
recognizing Yahwehs presence in the place (vv.1517),
makes a vow to God (vv.2022). His vow is conditional
on Gods blessing. This vow will prove representative
of Jacobs relationship with God (compare 32:2232).
28:12 He had a dream Dreams and visions are a common mode of divine communication throughout the Bible
(see 20:3; 31:11,24; 37:510; Mt 1:20; 2:1922).
stairway This word, which occurs only here in the OT,
derives from either the Hebrew verb salal (meaning to
heap up) or the Akkadian word simmiltu, which is used for
a stairway of steps. The description that its top reached
to heaven echoes the description of the Tower of Babel,
which was a ziggurat (see note on Ge 11:4). See the
infographic The Tower of Babel on p. XXXX. angels
of God were ascending That divine beings used the
ladder shows that the staircase marked an entryway to
the divine realm (see v.17). The imagery also suggests
that angels regularly visit earth to do Gods work. See
the table Angels in the Bible on p. XXXX.
28:13 above it The Hebrew text here can be translated
above it, beside him or beside it. If it is translated
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FIRST PROOFS
58 | G e n e s i s 2 8 : 1 4
I will give you and your descendants the land on

which you are lying. 14Your descendants will be
like the dust of the earth, and you will spread out
to the west and to the east, to the north and to the
south. All peoples on earth will be blessed through
you and your offspring.a 15I am with you and will
watch over you wherever you go, and I will bring
you back to this land. I will not leave you until I
have done what I have promised you.
16When Jacob awoke from his sleep, he thought,
Surely the Lord is in this place, and I was not
aware of it. 17He was afraid and said, How awe
some is this place! This is none other than the
house of God; this is the gate of heaven.
18Early the next morning Jacob took the stone
he had placed under his head and set it up as a
pillar and poured oil on top of it. 19He called that
place Bethel,b though the city used to be called Luz.
20Then Jacob made a vow, saying, If God will be
with me and will watch over me on this journey I
am taking and will give me food to eat and clothes
to wear 21so that I return safely to my fathers house
hold, then the Lordc will be my God 22andd this stone
that I have set up as a pillar will be Gods house,
and of all that you give me I will give you a tenth.
Jacob Arrives inPaddan Aram
29
Then Jacob continued on his journey and

came to the land of the eastern peoples.
2There he saw a well in the open country, with
as beside him or beside it then Yahweh is on the
ground standing next to Jacob as he gazed at the cosmic
stairway; if translated above it, then Yahweh is visible
at the top of the stairway. See the table Covenants in
the Old Testament on p. XXXX.
28:15 I will not leave you Jacobs actions have been
factored into a providential plan (25:1928). Jacob will
have to make amends for his sins (32:121; 33), but
Yahweh will still fulfill his will through Jacobs life.
28:16 Surely the Lord is in this place Unlike Abrahams
and Isaacs divine encounters within the land of promise,
Jacobs encounter was at a location not yet associated
with divine appearances. His astonishment highlights the
belief in cosmic geographythat certain places were
associated with divine appearances.
28:17 house of God The Hebrew phrase used here,
beth elohim, is typically used of a temple. Temples were
both divine abodes and places where divine activity, as it
pertained to humanity, could be witnessed or experienced.
28:18 as a pillar This refers to a sacred standing stone.
The OT contains numerous references to their use as
religious objects, most often in the context of idolatry.
When erected for the worship of false godsrivals to
Yahwehthese stones were to be torn down (e.g., Ex
23:24; Dt 7:5; 16:2122). Here, Jacob erects one in
honor of Yahweh. Other contexts in Israelite religion where
they were permissible include memorials for the dead (Ge
35:20), treaties (31:4554) and other important events
(Jos 24:27). poured oil The anointing of the pillar with
oil likely indicates a holy status.
28:19 Bethel The earlier used Hebrew phrase beth
elohim is here shortened to beth el, meaning house of
t hree flocks of sheep lying near it because the

flocks were watered from that well. The stone
over the mouth of the well was large. 3When all
the flocks were gathered there, the shepherds
would roll the stone away from the wells mouth
and water the sheep. Then they would return
the stone to its place over the mouth of the well.
4Jacob asked the shepherds, My brothers,
where are you from?
Were from Harran, they replied.
5He said to them, Do you know Laban, Nahors
grandson?
Yes, we know him, they answered.
6Then Jacob asked them, Is he well?
Yes, he is, they said, and here comes his
daughter Rachel with the sheep.
7Look, he said, the sun is still high; it is not
time for the flocks to be gathered. Water the sheep
and take them back to pasture.
8We cant, they replied, until all the flocks
are gathered and the stone has been rolled away
from the mouth of the well. Then we will water
the sheep.
9While he was still talking with them, Rachel
came with her fathers sheep, for she was a shep
herd. 10When Jacob saw Rachel daughter of his
uncle Laban, and Labans sheep, he went over
a14Orwill
use your name and the name of your offspring in

blessings (see48:20) b19 Bethel means house of God.
God... fathers household, the Lord
d21,22Orhousehold, and the Lord will be my God, 22then
c20,21OrSince
God. See note on Ge 28:17. Luz Bethel and Luz are

distinguished in Jos 16:2. Though the two are identified
with each other here and elsewhere (Ge 35:6; Jos 18:13;
Jdg 1:23), the term Bethel seems to have been originally
applied to a religious area outside the city.
28:2022 Jacobs vow follows a pattern seen elsewhere
in the OT (1Sa 1:11; 2Sa 15:8). His promise to God is
a response to divine providence in his own life. All the
desired conditions Jacob mentions have already been
articulated in Gods covenant promises (see Ge 28:15).
29:130 Jacobs experience in Harran begins much the
same as Abrahams servants experience (24:161).
Abrahams servant met RebekahJacobs motherat
a well; Jacob meets Rachelhis future wifeat a well.
Both Abrahams servant and Jacob deal with Laban,
Rebekahs brother and Rachels father and thus Jacobs
uncle. Whereas Abrahams servant returns quickly with
Rebekah, Jacob spends 20 years in Harran (31:41),
despite having planned a much shorter stay (27:4345).
Rachel and Leah are Jacobs cousinsit seems that
marriage among cousins (called endogamy) was a normal
occurrence in the ancient Near East.
29:1 eastern The Hebrew word used here, qedem, is
often a generic designation for any location to the east
of the promised land of Canaan (beyond the border of
the Jordan River). It also occurs with respect to territory
in other directions outside of Canaan.
29:6 Rachel In Hebrew, the word rachel is also the
word for an ewe lamb (31:38; 32:14), making this line
a conceptual wordplay.
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and rolled the stone away from the mouth of the

well and watered his uncles sheep. 11Then Jacob
kissed Rachel and began to weep aloud. 12He had
told Rachel that he was a relative of her father and
a son of Rebekah. So she ran and told her father.
13As soon as Laban heard the news about Ja
cob, his sisters son, he hurried to meet him. He
embraced him and kissed him and brought him
to his home, and there Jacob told him all these
things. 14Then Laban said to him, You are my
own flesh and blood.
Jacob Marries Leah and Rachel

After Jacob had stayed with him for a whole
onth, 15Laban said to him, Just because you
m
are a relative of mine, should you work for me
for nothing? Tell me what your wages shouldbe.
16Now Laban had two daughters; the name of
the older was Leah, and the name of the younger
was Rachel. 17Leah had weaka eyes, but Rachel had
a lovely figure and was beautiful. 18Jacob was in
love with Rachel and said, Ill work for you seven
years in return for your younger daughter Rachel.
19Laban said, Its better that I give her to you
than to some other man. Stay here with me. 20So
Jacob served seven years to get Rachel, but they
seemed like only a few days to him because of
his love for her.
21Then Jacob said to Laban, Give me my wife.
My time is completed, and I want to make love
to her.
22So Laban brought together all the people of the
place and gave a feast. 23But when evening came,
he took his daughter Leah and brought her to Ja
29:11 Jacob kissed Rachel Though Jacob falls in love
with Rachel, this is a normal greeting in the ancient
Near East.
29:16 Leah The etymology of the Hebrew name leah
is unknown.
29:17 weak eyes It is unclear whether this description
is positive or negative. If the Hebrew word used here,
rakh, is translated weak or dull, it may indicate a
lack of brightness in her eyes; lustrous or sparkling eyes
were considered a striking sign of beauty (1Sa 16:12; SS
4:1,9). On the other hand, if rakh is translated delicate,
tender or lovely, it may indicate that she had one
striking feature, while Rachel had many.
29:18 Ill work for Jacobs service is in exchange for the
normally expected bride payment price, elsewhere known
called in Hebrew mohar (see note on Ex 22:16). Though
the ensuing narrative could hint at Laban expecting the
arrangement to involve Jacobs adoption into Labans
household, Jacob had no intention or desire to stay with
Laban in Harran. He was a normal day laborer, paying
his debt of a bride price (Ge 31:3842).
29:21 my wife This language is consistent with the
ancient Near Eastern cultural view that a betrothed
woman had the status of a wife.
29:25 Leah As Jacob had disguised himself to deceive
his father (27:129), Laban presented the veiled Leah
at the wedding instead of Rachel. Ancient Near Eastern
cob, and Jacob made love to her. 24And Laban gave

his servant Zilpah to his daughter as her attendant.
25When morning came, there was Leah! So Ja
cob said to Laban, What is this you have done to
me? I served you for Rachel, didnt I? Why have
you deceivedme?
26Laban replied, It is not our custom here to
give the younger daughter in marriage before the
older one. 27Finish this daughters bridal week;
then we will give you the younger one also, in
return for another seven years of work.
28And Jacob did so. He finished the week with
Leah, and then Laban gave him his daughter Ra
chel to be his wife. 29Laban gave his servant Bilhah
to his daughter Rachel as her attendant. 30Jacob
made love to Rachel also, and his love for Rachel
was greater than his love for Leah. And he worked
for Laban another seven years.
Jacobs Children
31When the Lord saw that Leah was not loved,
he enabled her to conceive, but Rachel remained
childless. 32Leah became pregnant and gave birth
to a son. She named him Reuben,b for she said, It
is because the Lord has seen my misery. Surely
my husband will love me now.
33She conceived again, and when she gave birth
to a son she said, Because the Lord heard that
I am not loved, he gave me this one too. So she
named him Simeon.c
34Again she conceived, and when she gave birth
a17Ordelicate b32 Reuben
sounds like the Hebrew for he

has seen my misery; the name means see, a son. c33 Simeon
probably means one who hears.
evidence indicates that brides were veiled. However, as

there is no evidence that Leah was veiled during intercourse that night, Jacobs surprise may be explained
by darkness (the wedding occurred in the evening; see
v.23) or severely inebriated, although the text itself
does not say this.
29:27 Finish this daughters bridal week This refers
to a seven-day marriage celebration.
29:3130:24 This extended account of the birth of
Jacobs children is framed by references to God opening
wombsfirst Leahs (29:31) and then Rachels (30:22).
In between, Rachel and Leah compete for their husbands
favor by providing offspring for him (29: 34; 30:1,15).
The 12 sons born to them and their maidservants,
Bilhah and Zilpah (11 in this section, plus Benjamin
in 35:1618), eventually become the eponymous (or
name-giving) ancestors of the 12 tribes of Israel (49:28).
29:31 remained childless Barrenness was viewed as
a divine judgment (see 16:2 and note).
29:32 Reuben This name is a combination of two Hebrew
words, meaning See! A son! See the table Symbolic
Names of People in Hebrew on p. XXXX.
29:33 Simeon The Hebrew name Shimon derives from
the Hebrew for heard, shama, as Leah indicates.
29:34 Levi The origin of this name is uncertain. It derives from the Hebrew word lawah, meaning to attach.
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to a son she said, Now at last my husband will

become attached to me, because I have borne him
three sons. So he was named Levi.d
35She conceived again, and when she gave birth
to a son she said, This time I will praise the Lord.
So she named him Judah.e Then she stopped hav
ing children.
When Rachel saw that she was not bearing
Jacob any children, she became jealous of
her sister. So she said to Jacob, Give me children,
or Ill die!
2Jacob became angry with her and said, AmI
in the place of God, who has kept you from hav
ing children?
3Then she said, Here is Bilhah, my servant.
Sleep with her so that she can bear children for
me and I too can build a famil y through her.
4So she gave him her servant Bilhah as a wife.
Jacob slept with her, 5and she became pregnant
and bore him a son. 6Then Rachel said, God has
vindicated me; he has listened to my plea and giv
en me a son. Because of this she named him Dan.a
7Rachels servant Bilhah conceived again and
bore Jacob a second son. 8Then Rachel said, I
have had a great struggle with my sister, and I
have won. So she named him Naphtali.b
9When Leah saw that she had stopped having
children, she took her servant Zilpah and gave her
to Jacob as a wife. 10Leahs servant Zilpah bore Ja
cob a son. 11Then Leah said, What good fortune!c
So she named him Gad.d
12Leahs servant Zilpah bore Jacob a second son.
13Then Leah said, How happy I am! The women
will call me happy. So she named him Asher.e
14During wheat harvest, Reuben went out into
the fields and found some mandrake plants, which
he brought to his mother Leah. Rachel said to Leah,
Please give me some of your sons mandrakes.
30
29:35 Judah As Leah hints, this name derives from the

Hebrew word yadah, meaning to praise.
30:2 Am I in the place of God Jacob considers Rachels plea irrational since he views conception as the
province of God. His response to Rachels barrenness
differs sharply from his fathers response to Rebekahs
barrenness. Both men consider their wives ability to
conceive to be within Gods purview, but Isaac petitions
God for help, whereas Jacob deflects blame away from
himself (compare 25:21).
30:6 Dan As Rachel indicates, this name is derived from
the Hebrew word meaning to judge, to vindicate or
to contend. In the Hebrew text, Jacob later makes a
similar wordplay as Rachel, but does so when speaking
of Dan in unflattering terms (49:1617). This negative
reputation continues in later texts (see Jdg 17:118:31;
note on Rev 7:4).
30:8 Naphtali Rachel is making a wordplay in naming
Naphtali; his name sounds like the Hebrew word niphtalti she uses in this verse to refer to her wrestling or
struggling with Leah.
30:11 Gad The Hebrew word gad can mean troop, but
it is also the word for luck or good fortune, as Leah uses
it here. Though there was a god of good fortune in the
15But she said to her, Wasnt it enough that you

took away my husband? Will you take my sons
mandrakes too?
Very well, Rachel said, he can sleep with
you tonight in return for your sons mandrakes.
16So when Jacob came in from the f ields that
evening, Leah went out to meet him. You must
sleep with me, she said. I have hired you with my
sons mandrakes. So he slept with her that night.
17God listened to Leah, and she became preg
nant and bore Jacob a fifth son. 18Then Leah said,
God has rewarded me for giving my servant to
my husband. So she named him Issachar.f
19Leah conceived again and bore Jacob a sixth
son. 20Then Leah said, God has presented me
with a precious gift. This time my husband will
treat me with honor, because I have borne him
six sons. So she named him Zebulun.g
21Some time later she gave birth to a daughter
and named her Dinah.
22Then God remembered Rachel; he listened
to her and enabled her to conceive. 23She became
pregnant and gave birth to a son and said, God has
taken away my disgrace. 24She named him Joseph,h
and said, May the Lord add to me another son.
Jacobs Flocks Increase

25After Rachel gave birth to Joseph, Jacob said to
Laban, Send me on my way so I can go back to my
own homeland. 26Give me my wives and children,
d34 Levi sounds like and may be derived from the Hebrew for
attached. e35 Judah sounds like and may be derived from the
Hebrew for praise. a6 Dan here means he has vindicated.
b8 Naphtali means my struggle. c11OrA troop is coming!
d11 Gad can mean good fortune or a troop. e13 Asher means
happy. f18 Issachar sounds like the Hebrew for reward.
g20 Zebulun probably means honor. h24 Joseph means may
he add.
ancient Near East (mentioned in Isa 65:11 with Destiny), Leah refers here to her good fortune, not the deity.
30:13 Asher Asher is also the Hebrew word for happinesshence Leahs remark in this verse.
30:14 During wheat harvest This corresponds roughly
to the month of May. mandrake plants Mandrakes
(dudaim in Hebrew) were believed in the ancient Near
East to have magical fertility powers.
30:16 I have hired you The Hebrew verb used here,
sakhar, is a sound play on the name Issachar (yissakhar
in Hebrew)the son who results from the rendezvous
between Leah and Jacob (Ge 30:18).
30:18 Issachar See note on 30:16.
30:20 Zebulun The Hebrew name zevulun sounds similar
to the Hebrew verb zaval, meaning to honorhence
Leahs remark in this verse.
30:24 Joseph The name Joseph has two possible Hebrew
derivations: the Hebrew word asaph (meaning to take
away) and the Hebrew word yasaph (meaning to add).
Rachel uses the word yasaph in this verse, suggesting
that she viewed it as related to that word. However, both
possible derivations are pertinent to the story in chs.
3750. If Josephs name comes from the Hebrew word
asaph, it alludes to the loss of Joseph via the treachery
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for whom I have served you, and I will be on my

way. You know how much work Ive done for you.
27But Laban said to him, If I have found favor
in your eyes, please stay. I have learned by divi
nation that the Lord has blessed me because of
you. 28He added, Name your wages, and I will
pay them.
29Jacob said to him, You know how I have
worked for you and how your livestock has fared
under my care. 30The little you had before I came
has increased greatly, and the Lord has blessed
you wherever I have been. But now, when may I
do something for my own household?
31What shall I give you? he asked.
Dont give me anything, Jacob replied. But
if you will do this one thing for me, I will go on
tending your flocks and watching over them: 32Let
me go through all your flocks today and remove
from them every speckled or spotted sheep, every
dark-colored lamb and every spotted or speckled
goat. They will be my wages. 33And my honesty
will testify for me in the future, whenever you
check on the wages you have paid me. Any goat
in my possession that is not speckled or spotted,
or any lamb that is not dark-colored, will be con
sidered stolen.
34Agreed, said Laban. Let it be as you have
said. 35That same day he removed all the male
goats that were streaked or spotted, and all the
speckled or spotted female goats (all that had
white on them) and all the dark-colored lambs,
and he placed them in the care of his sons. 36Then
he put a three-day journey between himself and
of his brothers. If Josephs name derives from yasaph,
it is a reference to his being added to the family through
the formerly barren Rachel.
30:27 I have learned by divination Most translations
understand the Hebrew verb used here as a reference
to divinationdiscerning the will of a deity based on
using an object, omen or method. However in other occurrences in the OT, there is often an explanation of the
divination procedure used but one is not offered here
(compare 44:1517; Lev 16:8; Nu 5). because of you
This seems to be a result of Gods promise to Abraham
in Ge 12:3 (see 22:18; 26:4). Since God has blessed
Jacob, via Abraham and his father Isaac, Jacobs presence blesses others.
30:3236 In this part of the world, sheep are typically
white and goats are dark brown or black. Consequently,
the markings Jacob describes on the animals he demands
for his wages would lead Laban to presume he was
getting the better side of the agreement (v.34). Jacob
is confident he will do well and ultimately becomes successful. Jacob attributes this turn of events not to his
own actions, but to God (31:89).
30:3743 For Jacob to succeed in increasing his flock,
monochrome sheep and goats must produce offspring
with the specified markings. In order to increase his
herd, Jacob employs sympathetic magical practices.
Sympathetic magic was based on the belief that the user
Jacob, while Jacob continued to tend the rest of

Labans flocks.
37Jacob, however, took fresh-cut branches from
poplar, almond and plane trees and made white
stripes on them by peeling the bark and exposing
the white inner wood of the branches. 38Then he
placed the peeled branches in all the watering
troughs, so that they would be directly in front
of the flocks when they came to drink. When
the flocks were in heat and came to drink, 39they
mated in front of the branches. And they bore
young that were streaked or speckled or spot
ted. 40Jacob set apart the young of the flock by
themselves, but made the rest face the streaked
and dark-colored animals that belonged to Laban.
Thus he made separate flocks for himself and did
not put them with Labans animals. 41Whenever
the stronger females were in heat, Jacob would
place the branches in the troughs in front of the
animals so they would mate near the branches,
42but if the animals were weak, he would not place
them there. So the weak animals went to Laban
and the strong ones to Jacob. 43In this way the
man grew exceedingly prosperous and came to
own large flocks, and female and male servants,
and camels and donkeys.
Jacob Flees From Laban
31
Jacob heard that Labans sons were say

ing, Jacob has taken everything our father
owned and has gained all this wealth from what
belonged to our father. 2And Jacob noticed that La
bans attitude toward him was not what it had been.
could influence something based on its relationship or
resemblance to another thing. Sympathetic magic was
employed throughout the ancient Near East. Jacobs
actions also reflect the ancient Near Eastern belief that
the offspring of an animal was affected by what it saw
during the procreation process.
Since Jacob attributes his success to God (31:911),
he believed he was acting in faith that God would supernaturally increase his flocks. While there is no natural
explanation for Jacobs success and God does take credit
for Jacobs achievement (31:12), this does not mean
that God responded directly to Jacobs techniquesinstead, God is simply choosing to look out for Jacob as
he promised (see 31:13; compare 28:15).
31:155 After manipulating the flocks to increase his

wages, Jacob leaves Laban. Jacob originally fled to Laban to escape his brother (see 28:19 and note). Now
Yahweh tells him to go home (v.3). Jacob explains to
his wives that Laban has cheated him. He recounts a
dream in which God appears and reveals that he knows
about Labans wrongs against Jacob (vv.413). Jacob
and his wives leave, but Rachel steals the household
idols (vv.1421). When Laban discovers that Jacob has
fled, he pursues him, eventually catching him (vv.2225).
Rachel hides the stolen idols from her father, and Jacob
confronts Laban over the 20 years of mistreatment
(vv.2642). Jacob and Laban make a covenant not to
harm each other, and Laban returns (vv.4355).
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62 | G e n e s i s 3 1 : 3
3Then the Lord said to Jacob, Go back to the
land of your fathers and to your relatives, and I
will be with you.
4So Jacob sent word to Rachel and Leah to come
out to the fields where his flocks were. 5He said to
them, I see that your fathers attitude toward me
is not what it was before, but the God of my father
has been with me. 6You know that Ive worked for
your father with all my strength, 7yet your father
has cheated me by changing my wages ten times.
However, God has not allowed him to harm me. 8If
he said, The speckled ones will be your wages,
then all the flocks gave birth to speckled young;
and if he said, The streaked ones will be your
wages, then all the flocks bore streaked young.
9So God has taken away your fathers livestock
and has given them tome.
10In breeding season I once had a dream in
which I looked up and saw that the male goats
mating with the flock were streaked, speckled
or spotted. 11The angel of God said to me in the
dream, Jacob. I answered, Here I am. 12And
he said, Look up and see that all the male goats
mating with the flock are streaked, speckled or
spotted, for I have seen all that Laban has been
doing to you. 13I am the God of Bethel, where you
anointed a pillar and where you made a vow to
me. Now leave this land at once and go back to
your native land.
14Then Rachel and Leah replied, Do we still
have any share in the inheritance of our fathers
estate? 15Does he not regard us as foreigners? Not
only has he sold us, but he has used up what was
paid for us. 16Surely all the wealth that God took
31:3 Go back to the land of your fathers In view of

Labans negative disposition toward Jacob, this is both
a command and a warning.
31:7 by changing my wages ten times This is a rhetorical expression that essentially means time and again.
31:11 angel of God See note on 21:17.
31:12 streaked, speckled or spotted See note on
30:3743.
31:13 you anointed a pillar and where you made a
vow See 28:1822; note on 28:18.
31:17 on camels See note on 12:16.
31:18 Paddan Aram This could be another name
for what the Hebrew text refers to as aram naharayim
(see note on 24:10) or a town in that region (see Hos
12:12). The identification of Laban with both place
names indicates that it is near Harran (see Ge 27:43).
See the map Patriarchal Journeys to and from Haran
on p. XXXX.
31:19 household gods The Hebrew text here uses
the term teraphim. The precise meaning of this Hebrew
term is uncertain, but it seems to refer to household
gods, idols or figurines that were thought to represent
residents of the unseen, spiritual world. The teraphim
could have been used in household worship, which
would have been idolatrous. However, it is also possible that they served another purpose that would not
be thought of as idolatry: In 1Sa 19:1316 the term
away from our father belongs to us and our chil

dren. So do whatever God has told you.
17Then Jacob put his children and his wives on
camels, 18and he drove all his livestock ahead of
him, along with all the goods he had accumulated
in Paddan Aram,a to go to his father Isaac in the
land of Canaan.
19When Laban had gone to shear his sheep, Ra
chel stole her fathers household gods. 20Moreover,
Jacob deceived Laban the Aram
ean by not telling
him he was running away. 21So he fled with all he
had, crossed the Euphrates River, and headed for
the hill country of Gilead.
Laban Pursues Jacob

22On the third day Laban was told that Jacob had
fled. 23Taking his relatives with him, he pursued
Jacob for seven days and caught up with him in
the hill country of Gilead. 24Then God came to
Laban the Aramean in a dream at night and said
to him, Be careful not to say anything to Jacob,
either good or bad.
25Jacob had pitched his tent in the hill country
of Gilea d when Laban overtook him, and Laban
and his relatives camped there too. 26Then Laban
said to Jacob, What have you done? Youve de
ceived me, and youve carried off my daughters
like captives in war. 27Why did you run off secret
ly and deceive me? Why didnt you tell me, so I
could send you away with joy and singing to the
music of timbrels and harps? 28You didnt even
let me kiss my grandchildren and my daughters
a18That
teraphim occurs without any suggestion of idolatr y.

Ancient Near Eastern legal documents from Nuzi, and
other ancient Near Eastern parallels, suggest that
worshiping and honoring departed spirits of the dead
was practiced, and that household gods were part of
a persons inheritance. But this does not mean that
Labans teraphim were intended for ancestor worship;
they may also have been used as tokens to remember
the deadthe ancient equivalent of expressing grief
or respect for the dead by leaving gifts at grave sites.
In Jacobs subsequent demand that his household put
away its foreign gods (Ge 35:2), the word used is not
teraphim. Never theless, any image of something or
someone could be used in an idolatrous way, so it is
understandable that such items would be opposed by
Biblical writers elsewhere (see 1Sa 15:23; 2Ki 23:24;
Zec 10:2).
31:20 Laban the Aramean See note on Ge 24:29;
25:20 and note.
31:21 hill country of Gilead Harran and Paddan Aram,
where Laban is departing from, is located in the bend
of the Fertile Crescent, north of Canaan. Gilead would
be the first region travelers would encounter in the
Transjordan.
31:27 with joy and singing Labans claims of wanting
to wish farewell to Jacob and his daughters with a festive
celebration seem disingenuous.
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29I
goodbye. You have done a foolish thing.

have
the power to harm you; but last night the God
of your father said to me, Be careful not to say
anything to Jacob, either good or bad. 30Now you
have gone off because you longed to return to
your fathers household. But why did you steal
my gods?
31Jacob answered Laban, I was afraid, because
I thought you would take your daughters away
from me by force. 32But if you find anyone who
has your gods, that person shall not live. In the
presence of our relatives, see for yourself whether
there is anything of yours here with me; and if
so, take it. Now Jacob did not know that Rachel
had stolen the gods.
33So Laban went into Jacobs tent and into Leahs
tent and into the tent of the two female servants,
but he found nothing. After he came out of Leahs
tent, he entered Rachels tent. 34Now Rachel had
taken the household gods and put them inside
her camels saddle and was sitting on them. La
ban searched through everything in the tent but
found nothing.
35Rachel said to her father, Dont be angry, my
lord, that I cannot stand up in your presence; Im
having my period. So he searched but could not
find the household gods.
36Jacob was angry and took Laban to task.
What is my crime? he asked Laban. How have
I wronged you that you hunt me down? 37Now that
you have searched through all my goods, what
have you found that belongs to your household?
Put it here in front of your relatives and mine, and
let them judge between the two ofus.
38I have been with you for twenty years now.
Your sheep and goats have not miscarried, nor
have I eaten rams from your flocks. 39I did not
bring you animals torn by wild beasts; I bore
the loss myself. And you demanded payment
from me for whatever was stolen by day or night.
40This was my situation: The heat consumed
me in the daytime and the cold at night, and
sleep fled from my eyes. 41It was like this for the
twenty years I was in your household. I worked
for you fourteen years for your two daughters
and six years for your flocks, and you changed
31:35 Im having my period Rachel claims she cannot
get up to show her father proper respect because she
is menstruating.
31:42 the Fear of Isaac This is a divine title. It occurs
only here and in v.53. It refers to the one whom Isaac,
Jacobs father, reveredYahweh, the God of Abraham.
31:44 let it serve as a witness Standing pillars and
stone memorials often denoted a divine being or supernatural appearance (v.45; 52). In this context, Jacob
and Laban commemorate God as witness to their pact of
nonaggression (vv.5153). See note on 28:18; compare
35:14. See the table Covenants in the Old Testament
on p. XXXX.
31:47 Jegar Sahadutha This is an Aramaic term that
my wages ten times. 42If the God of my father,

the God of Abraham and the Fear of Isaac, had
not been with me, you would surely have sent
me away empty-handed. But God has seen my
hardship and the toil of my hands, and last night
he rebuked you.
43Laban answered Jacob, The women are my
daughters, the children are my children, and the
flocks are my flocks. All you see is mine. Yet what
can I do today about these daughters of mine, or
about the children they have borne? 44Come now,
lets make a covenant, you and I, and let it serve
as a witness betweenus.
45So Jacob took a stone and set it up as a pillar.
46He said to his relatives, Gather some stones.
So they took stones and piled them in a heap,
and they ate there by the heap. 47Laban called
it Jegar Sahadutha, and Jacob called it Galeed.a
48Laban said, This heap is a witness between
you and me today. That is why it was called Gal
eed. 49It was also called Mizpah,b because he said,
May the Lord keep watch between you and me
when we are away from each other. 50If you mis
treat my daughters or if you take any wives be
sides my daughters, even though no one is with
us, remember that God is a witness between you
andme.
51Laban also said to Jacob, Here is this heap,
and here is this pillar I have set up between you
and me. 52This heap is a witness, and this pillar
is a witness, that I will not go past this heap to
your side to harm you and that you will not go
past this heap and pillar to my side to harm me.
53May the God of Abraham and the God of Na
hor, the God of their father, judge betweenus.
So Jacob took an oath in the name of the Fear
of his father Isaac. 54He offered a sacrif ice there
in the hill country and invited his relat ives to a
meal. After they had eaten, they spent the night
there.
55Early the next morning Laban kissed his
grandchildren and his daughters and blessed
them. Then he left and returned home.c
a47TheAramaic
Jegar Sahadutha and the Hebrew Galeed both

mean witness heap. b49 Mizpah means watchtower.
Hebrew texts this verse (31:55) is numbered 32:1.
c55 In
means the heap of witness or stones of witness,

hence Labans remark in v.48. Galeed Like Labans
naming of the place, Jacob uses a Hebrew term that
means the heap of witness.
31:49 Mizpah The Hebrew term used here, mispah is
related to the Hebrew verb taspah (meaning to watch),
which Jacob uses here in his description of what he
requests Yahweh do.
31:53 the God of Nahor There is no evidence in the
stories of Abraham that his brother, Nahor, knew of or
followed Yahweh. In addition, the verb often translated
as judge in this verse is plural in Hebrew, which could
indicate that two separate deities are being called on
to bear witness by LabanYahweh and Nahors god.
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64 | G e n e s i s 3 2 : 1
Jacob Prepares toMeet Esau
32
Jacob also went on his way, and the angels

of God met him. 2When Jacob saw them,
he said, This is the camp of God! So he named
that place Mahanaim.b
3Jacob sent messengers ahead of him to his
brother Esau in the land of Seir, the country of
Edom. 4He instructed them: This is what you are
to say to my lord Esau: Your servant Jacob says, I
have been staying with Laban and have remained
there till now. 5I have cattle and donkeys, sheep
and goats, male and female servants. Now I am
sending this message to my lord, that I may find
favor in your eyes.
6When the messengers returned to Jacob, they
said, We went to your brother Esau, and now he
is coming to meet you, and four hundred men
are with him.
7In great fear and distress Jacob divided the peo
ple who were with him into two groups,c and the
flocks and herds and camels as well. 8He thought,
If Esau comes and attacks one group,d the groupd
that is left may escape.
9Then Jacob prayed, OGod of my father Abra
ham, God of my father Isaac, Lord, you who said
to me, Go back to your country and your relatives,
and I will make you prosper, 10I am unworthy of
all the kindness and faithfulness you have shown
your servant. I had only my staff when I crossed
this Jordan, but now I have become two camps.
11Save me, I pray, from the hand of my brother
Esau, for I am afraid he will come and attack me,
and also the mothers with their children. 12But
you have said, I will surely make you prosper
and will make your descendants like the sand of
the sea, which cannot be counted.
a
32:121 After making a covenant of peace with Laban,

Jacob must confront the problem he left to escape:
Esau. He sends a message to his brother and learns
that Esau is coming with 400 men (32:16). Assuming
Esau is a threat, Jacob divides his camp so that Esau
cannot attack the entire group (vv.78). He prays that
God will deliver him and prepares a gift for Esau, hoping
to appease him (vv.1321).
32:1 angels of God This exact phrase occurs elsewhere
only in 28:12also in connection with Jacob. Spiritual
messengers from God, like those Jacob earlier witnessed,
now meet him in a tumultuous time. Compare 35:7.
32:2 This is the camp of God This phrase seems to
have both military and residential connotations (1Ch
12:22; compare Jdg 18:12). Mahanaim The Hebrew
word used here, machanayim, is plural and means two
camps. It is unclear why Jacob did not choose to use
a singular form when naming this place; Jacob uses a
singular form of the same word (machaneh in Hebrew,
meaning camp) in his explanation of the name. The
plural form could indicate that Jacob is referencing the
meeting of his camp and Gods camp (where the angels
of God are), or even referencing three different camps: his
own, Gods and Esaus. Jacob could have seen Esaus
13He spent the night there, and from what he

had with him he selected a gift for his brother
Esau: 14two hundred female goats and twenty
male goats, two hundred ewes and twenty rams,
15thirty female camels with their young, forty
cows and ten bulls, and twenty female donkeys
and ten male donkeys. 16He put them in the care
of his servants, each herd by itself, and said to his
servants, Go ahead of me, and keep some space
between the herds.
17He instructed the one in the lead: When my
brother Esau meets you and asks, Who do you
belong to, and where are you going, and who owns
all these animals in front of you? 18then you are
to say, They belong to your servant Jacob. They
are a gift sent to my lord Esau, and he is coming
behindus.
19He also instructed the second, the third and
all the others who followed the herds: You are to
say the same thing to Esau when you meet him.
20And be sure to say, Your servant Jacob is coming
behind us. For he thought, I will pacify him with
these gifts I am sending on ahead; later, when I
see him, perhaps he will receive me. 21So Jacobs
gifts went on ahead of him, but he himself spent
the night in the camp.
Jacob Wrestles WithGod

22That night Jacob got up and took his two
ives, his two female servants and his eleven
w
sons and crossed the ford of the Jabbok. 23After
he had sent them across the stream, he sent over
all his possessions. 24So Jacob was left alone, and
aIn
Hebrew texts 32:1-32 is numbered 32:2-33. b2 Mahanaim

means two camps. c7Orcamps d8Orcamp
camp by this point or knew it was nearby. The specific

site of this location is unknown.
32:3 in the land of Seir, the country of Edom The
land of Esaus descendants (see Ge 25:30).
32:5 cattle and donkeys, sheep and goats, male
and female servants This listing is probably intended
as a hint to Esau that Jacob has wealth to share. This
is likely Jacobs way of saying he intends to compensate
for Esaus loss of wealth many years ago when he took
Esaus birthright (25:3134; 27:36; compare 32:20).
32:6 four hundred men If other references to this number of men are analogous (1Sa 22:2; 25:13; 30:10,17),
400 appears to have been the normal size of a militia.
32:912 Jacob does not pray for Esaus demise, as
though Esau were his enemy. Rather, Jacob knows he
wronged his brother and is undeserving of Gods protection for this reason (Ge 32:10).
32:20 I will pacify The Hebrew word used here, kaphar
which may be literally rendered as to cover over (6:14)
is often used in the OT to describe atonementthe covering over of sin (see Lev 4:20 and note; Isa 6:7 and note).
32:2232 As Jacob anticipates his brothers arrival, God
appears as a man (see Ge 32:24 and note) and wrestles
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G e n e s i s 3 3 : 8 | 65
25When
a man wrestled with him till daybreak.

the man saw that he could not overpower him,
he touched the socket of Jacobs hip so that his
hip was wrenched as he wrestled with the man.
26Then the man said, Let me go, for it is day
break.
But Jacob replied, I will not let you go unless
you blessme.
27The man asked him, What is your name?
Jacob, he answered.
28T hen the man said, Your name will no
longer be Jacob, but Israel,a because you have
struggled with God and with humans and have
overcome.
29Jacob said, Please tell me your name.
But he replied, Why do you ask my name?
Then he blessed him there.
30So Jacob called the place Peniel,b saying, It
is because I saw God face to face, and yet my life
was spared.
31The sun rose above him as he passed Peniel,c
and he was limping because of his hip. 32Therefore
to this day the Israelites do not eat the tendon at
tached to the socket of the hip, because the socket
of Jacobs hip was touched near the tendon.
with Jacob. Jacob refuses to relent until God blesses him
(v.26). After God blesses him, Jacob renames the place
to reflect his encounter with God (vv.2930). This story
explains the origin of the name Israel, as God changes
Jacobs name to Israel (see v.28 and note).
32:22 his eleven sons Jacobs daughter Dinah is not
mentioned for literary reasons (30:21). Only the main
characters in the narratives that follow are notedparticularly the sons of Jacob, who are the eponymous (or
name-giving) ancestors of the 12 tribes of Israel, once
Jacobs name is changed (vv.2728).
32:24 and a man This man is a divine being in physical,
bodily form (vv.28,30; compare ch. 18). In Hos 12:34,
the man who visits Jacob is called an angel, but then it
is said that Jacob met God at Bethelthis is because
the identity of the angel of God (or angel of Yahweh)
and Yahweh himself are sometimes blurred. See note
on Ge 21:17. wrestled The Hebrew word used here,
avaq, sounds like Jacobs name (yaaqob in Hebrew). In
addition to being wordplay on Jacobs name, there is
wordplay here with the place of the scene, the Jabbok
(yabboq in Hebrew; v.22). Compare note on 25:26; note
on 27:36; note on 32:28.
32:25 he could not overpower him Jacob is quite
strong, as he was able to roll away the stone at the well
when he arrived in Harran (29:10).
32:26 you bless me Jacobs request for a blessing suggests that he recognizes that his combatant is neither an
ordinary man nor out to destroy him. Though not specifically affirmed in the text, there are indications that the
man was Yahweh embodied (compare note on 32:24).
32:28 name will no longer be Jacob, but Israel Jacobs name must be changed due to its association with
his misdeeds (see note on 25:26; note on 27:36). Here,
the reasoning for the name Israel (yisrael, in Hebrew) is
the verbal phrase you have striven with (or struggled
with) God. This suggests the name derives from the
Jacob Meets Esau
33
Jacob looked up and there was Esau, coming

with his four hundred men; so he divided
the children among Leah, Rachel and the two fe
male servants. 2He put the female servants and
their children in front, Leah and her children next,
and Rachel and Joseph in the rear. 3He himself
went on ahead and bowed down to the ground
seven times as he approached his brother.
4But Esau ran to meet Jacob and embraced him;
he threw his arms around his neck and kissed
him. And they wept. 5Then Esau looked up and
saw the women and children. Who are these with
you? he asked.
Jacob answered, They are the children God has
graciously given your servant.
6Then the female servants and their children
approached and bowed down. 7Next, Leah and her
children came and bowed down. Last of all came
Joseph and Rachel, and they too bowed down.
8Esau asked, Whats the meaning of all these
flocks and herds I met?
To find favor in your eyes, my lord, he said.
a28 Israel probably means he struggles with God. b30 Peniel
means face of God. c31Hebrew Penuel, a variant of Peniel
Hebrew verb sarah, meaning to struggle, to strive

or to fight. The name yisrael itself could mean God
will struggle, May God struggle or God fights, suggesting that the meaning given here is wordplay. See the
table Symbolic Names of P
eople in Hebrew on p. XXXX.
32:29 Why do you ask my name Jacob may make this
request because he wishes to honor the one he has
wrestled with (compare Jdg 13:1718), or because of
the ancient Near Eastern belief that knowing a spiritual
beings name gave a person the ability to evoke the power
of that being (compare Ex 20:7; Lk 10:17). Similarly, the
man asks Jacob his name before blessing himindicating that the usage of a name was necessary for a
blessing to be given.
32:30 Peniel This name in Hebrew (penuel) means face
of Godhence the explanation that follows. The place
Peniel is mentioned elsewhere in the OT (e.g., Jdg 8:89).
32:32 tendon attached Jewish tradition associates this
with the sciatic nerve. In refraining from eating this part
of an animal, Israelites were reminded of Jacobs name
change and Gods blessing on Israel. This tradition is
only noted here in the OT.
33:120 As Esau approaches, Jacob divides his children among their respective mothers and then greets
his brother with respect and deference (Ge 33:13).
Despite Jacobs concerns (see 32:68), Esau welcomes
Jacob affectionately (vv.47). Esau initially refuses
Jacobs gift, but he eventually yields to Jacobs urging (vv.811). Esau then encourages Jacob to return
to Edom with him, but Jacob continues to Shechem
(vv.1220). The chapter ends with Jacob following the
pattern of Abraham and Isaac by erecting an altar to
God (see v.20 and note).
33:3 bowed down to the ground seven times The
sevenfold prostration was used to express subordination
to a superior. See the infographic The Amarna Letters
on p. XXXX.
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66 | G e n e s i s 3 3 : 9
9But Esau said, I already have plenty, my broth
er. Keep what you have for yourself.
10No, please! said Jacob. If I have found favor
in your eyes, accept this gift from me. For to see
your face is like seeing the face of God, now that
you have received me favorably. 11Please accept
the present that was brought to you, for God has
been gracious to me and I have all I need. And
because Jacob insisted, Esau acceptedit.
12Then Esau said, Let us be on our way; Ill
accompany you.
13But Jacob said to him, My lord knows that
the children are tender and that I must care for
the ewes and cows that are nursing their young.
If they are driven hard just one day, all the ani
mals will die. 14So let my lord go on ahead of his
servant, while I move along slowly at the pace of
the flocks and herds before me and the pace of the
children, until I come to my lord in Seir.
15Esau said, Then let me leave some of my men
with you.
But why do that? Jacob asked. Just let me find
favor in the eyes of my lord.
16So that day Esau started on his way back to
Seir. 17Jacob, however, went to Sukkoth, where he
built a place for himself and made shelters for his
livestock. That is why the place is called Sukkoth.a
33:911 This verbal exchange illustrates the cultural expectations of ancient Near Eastern etiquette with respect
to receiving gifts. Whereas Jacob earlier used the Hebrew
word minchah of his gift to Esau (32:13,18,20,21)a
term associated with offering tribute to a superiorin
v.11 he uses berakhah (meaning blessing; see note
on 27:4). This term, spoken directly to Esau, suggests
that Jacob views the gift as reparation for his theft of
Esaus blessing years ago.
33:12 Ill accompany you Esau presumed that Jacob
traveled to Edomite country in order to visit him. He is
unaware of both Jacobs flight from Laban (ch. 31) and
Jacobs encounter with God in which he was granted
the land of Canaan (28:1022). As Esau turns south
toward Seir, Jacob turns north toward Sukkoth. Jacobs
actions betray continuing uncertainty about Esaus feelings toward him.
33:17 to Sukkoth This Hebrew term means booths
or shelters, hence the reasoning given for the name in
this verse. It is located in the plain north of the Jabbok
(32:22) and east of the Jordan River.
33:18 Shechem The city where Abraham built an altar
after God appeared to him and promised him the land of
Canaan (12:67). Paddan Aram See 25:20 and note.
33:20 There he set up an altar Jacobs act echoes
what Abraham and Isaac had done before him (12:68;
26:25). See the infographic Ancient Altars on p. XXXX;
see the table Altars in the Old Testament on p. XXXX.
El Elohe Israel This name means El (or God), the God
of Israel. This name, along with Jacobs own new name
of Israel (see note on 32:28), marks the land as belonging to him and his descendants, by mandate of God.
34:131 The rape of Dinah in the city of Shechem
(33:1820)the only daughter mentioned in the account
18After Jacob came from Paddan Aram,b he ar
rived safely at the city of Shechem in Canaan and

camped within sight of the city. 19For a hundred
pieces of silver,c he bought from the sons of Ha
mor, the father of Shechem, the plot of ground
where he pitched his tent. 20There he set up an
altar and called it El Elohe Israel.d
Dinah and theShechemites
34
Now Dinah, the daughter Leah had borne

to Jacob, went out to visit the women of the
land. 2When Shechem son of Hamor the Hivite,
the ruler of that area, saw her, he took her and
raped her. 3His heart was drawn to Dinah daugh
ter of Jacob; he loved the young woman and spoke
tenderly to her. 4And Shechem said to his father
Hamor, Get me this girl as my wife.
5When Jacob heard that his daughter Dinah had
been defiled, his sons were in the fields with his
livestock; so he did nothing about it until they
came home.
6Then Shechems father Hamor went out to talk
a17 Sukkoth
means shelters. b18 That is, Northwest

Mesopotamia c19Hebrew hundred kesitahs; a kesitah was a
unit of money of unknown weight and value. d20 El Elohe
Israel can mean El is the God of Israel or mighty is the God of
Israel.
of Jacobs children (29:3130:24)creates conflict

between Jacob and his sons and the people of Canaan.
Jacob remains mostly passive throughout the passage,
allowing his sons to speak for him. After Shechem rapes
Dinah, he seeks permission to marry her. Jacobs sons
agree on the condition that all the males in the city get
circumcised (34:2224). When the men are recovering,
Simeon and Levi return and kill them (vv.2529).
34:1 Dinah, the daughter Leah had borne The specific
reference to Dinahs mother establishes that Simeon and
Levi (v.25) are her full brothers, not half-brothers. to visit
the women of the land It would have been unusual
in the ancient Near East for young girls (or women) to
leave the camp without a chaperone, especially when
going to a city in a new land. Dinahs act represents a
youthful indiscretion, as it placed her in the company of
women not bound to the covenant that Jacob and his
family were. However, the narrative does not suggest
that Dinah bears responsibility for what happened to
hershe is a victim.
34:2 Hivite Nothing is known of the Hivites outside of
the Biblical account. They appear in the Table of Nations
(10:17) and are often listed among the Canaanite nations
(Dt 7:1; Jos 3:10; Jdg 3:35). ruler of that area Hamor
is not described as a king, since this title describes a
leadership role over a wide area of land, not just the
city. Instead, it seems that Hamor is the leader of the
regionperhaps of a tribal confederacy.
34:3 and spoke tenderly to her The perverse Shechem,
who has already raped Dinah, now seems to change his
approach from forceful and brutal to attempted kindness.
34:5 had been defiled In Hebrew, the term for religious
impurity is used here (compare Lev 11:2444). Its use
here suggests that Dinah has been violated in a way that
makes her unacceptable to her culture.
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G e n e s i s 3 4 : 3 1 | 67
with Jacob. 7Meanwhile, Jacobs sons had come in
from the f ields as soon as they heard what had

happened. They were shocked and furious, be
cause Shechem had done an outrageous thing ina
Israel by sleeping with Jacobs daughtera thing
that should not be done.
8But Hamor said to them, My son Shechem has
his heart set on your daughter. Please give her to
him as his wife. 9Intermarry with us; give us your
daughters and take our daughters for yourselves.
10You can settle among us; the land is open to you.
Live in it, tradeb in it, and acquire property init.
11Then Shechem said to Dinahs father and
brothers, Let me find favor in your eyes, and I
will give you whatever you ask. 12Make the price
for the bride and the gift I am to bring as great as
you like, and Ill pay whatever you ask me. Only
give me the young woman as my wife.
13Because their sister Dinah had been def iled,
Jacobs sons replied deceitfully as they spoke to
Shechem and his father Hamor. 14They said to
them, We cant do such a thing; we cant give
our sister to a man who is not circumcised. That
would be a disgrace to us. 15We will enter into an
agreement with you on one condition only: that
you become like us by circumcising all your males.
16Then we will give you our daughters and take
your daughters for ourselves. Well settle among
you and become one people with you. 17But if you
will not agree to be circumcised, well take our
sister andgo.
18Their proposal seemed good to Hamor and his
son Shechem. 19The young man, who was the most
honored of all his fathers famil y, lost no time in
doing what they said, because he was delighted
with Jacobs daughter. 20So Hamor and his son
Shechem went to the gate of their city to speak
34:12 price for the bride The Hebrew term used here,
mohar, does not refer to purchase money, but compensation for the loss of a daughter whose labor contributed to
the tribesuch an action was expected in the ancient
Near East in any marriage (see note on Ex 22:16; compare
Ge 29:18). It is unclear whether Shechems offer also
included compensation for the loss of an unbetrothed
virginwhich would have been expected (compare Dt
22:2829). Like his father moments earlier, Shechem
never actually mentions the crimethere is no apology.
Since Dinah was being kept inside the city (Ge 34:17,26),
the payment may also have acted as a personal bribe for
Jacob to forget the incident and avoid further escalation.
34:15 by circumcising God instructed Abraham to
circumcise all males born to him or within his household
as a sign of the covenant (see 17:10 and note).
34:1824 Hamor and Shechem take the terms of the
proposal to the citizenry for approval. With the terms
agreed to, all the men of the city are circumcised. However, in the conversation with the men of the city Hamor
and Shechem are not completely honest. They deliberately omitted the issue that, for many men in the city,
would represent an enduring threat to their posterity:
the promise of property rights for the outsiders (34:10).
to the men of their city. 21These men are friendly

toward us, they said. Let them live in our land
and trade in it; the land has plenty of room for
them. We can marry their daughters and they
can marry ours. 22But the men will agree to live
with us as one people only on the condition that
our males be circumcised, as they themselves are.
23Wont their livestock, their property and all their
other animals become ours? So let us agree to their
terms, and they will settle amongus.
24All the men who went out of the city gate
agreed with Hamor and his son Shechem, and
every male in the city was circumcised.
25Three days later, while all of them were still
in pain, two of Jacobs sons, Simeon and Levi, Di
nahs brothers, took their swords and attacked
the unsuspecting city, killing every male. 26They
put Hamor and his son Shechem to the sword
and took Dinah from Shechems house and left.
27The sons of Jacob came upon the dead bodies
and looted the city wherec their sister had been
defiled. 28They seized their flocks and herds and
donkeys and everything else of theirs in the city
and out in the fields. 29They carried off all their
wealth and all their women and children, taking
as plunder everything in the houses.
30Then Jacob said to Simeon and Levi, You have
brought trouble on me by making me obnoxious
to the Canaanites and Perizzites, the people living
in this land. We are few in number, and if they
join forces against me and attack me, I and my
household will be destroyed.
31But they replied, Should he have treated our
sister like a prostitute?
a7Oragainst b10Ormove
c27Orbecause
about freely; also in verse21
34:23 become ours It is unclear whether Hamor and

Shechem plan to take the livestock of Jacobs family.
Most likely they are presenting their scheme in the best
possible light to convince the men of their city.
34:25 Three days later By waiting until all the males
are circumcised, Simeon and Levi ensure that they are
all incapacitated.
34:27 came upon the dead bodies The wording distinguishes the rest of Jacobs sons from Simeon and
Levi, indicating that only Simeon and Levi did the killing.
The other sons came into the city and, seeing the slain
men, plundered it (vv.2829). Jacob later singles out
and pairs Simeon and Levi in his deathbed reprimand,
recalling the treachery (49:57).
34:30 brought trouble on me After remaining silent
throughout the narrative, Jacob finally speaks. His chief
concern is not the welfare of his daughter or even his
sons slaughter of innocent people. Instead, Jacob is
concerned that their actions may bring trouble against
him. people living in this land Jacobs comment may
reflect that Shechem was a city formed on the basis of
tribal confederacy, meaning that the people of the town
could have had extended family throughout Canaan.
Perizzites See note on 13:7.
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FIRST PROOFS
68 | G e n e s i s 3 5 : 1
Jacob Returns toBethel
35
Then God said to Jacob, Go up to Bethel

and settle there, and build an altar there to
God, who appeared to you when you were fleeing
from your brother Esau.
2So Jacob said to his household and to all who
were with him, Get rid of the foreign gods you
have with you, and purify yourselves and change
your clothes. 3Then come, let us go up to Bethel,
where I will build an altar to God, who answered
me in the day of my distress and who has been
with me wherever I have gone. 4So they gave Ja
cob all the foreign gods they had and the rings in
their ears, and Jacob buried them under the oak
at Shechem. 5Then they set out, and the terror of
God fell on the towns all around them so that no
one pursued them.
6Jacob and all the people with him came to Luz
(that is, Bethel) in the land of Canaan. 7There he
built an altar, and he called the place El Bethel,a
35:115 Following the massacre at Shechem (ch. 34),
God instructs Jacob to settle at Bethel and build an altar
therethis would allow him the opportunity to offer
sacrifices. During Jacobs stay in Bethel, God reiterates
both his covenant with Abraham (12:13) and Jacobs
new name (32:28). This encounter recalls Gods covenant
faithfulness (28:1022), his divine protection of his
people and his plan for Israels future.
35:1 Bethel See 28:19 and note. build an altar When
Jacob first encountered God at Bethel (28:1022), he
erected a pillar (matsevah in Hebrew) and anointed it
(see 28:1822). Now he is instructed to build an altar
at the same location. See the table Altars in the Old
Testament on p. XXXX.
35:2 foreign gods The Hebrew phrase used here, elohe
nekhar, refers to the idols buried by Jacob in v.4. At
his encounter with God at Bethel in 28:1022, Jacob
vowed that if God were to rescue him from exile, then
Yahweh shall be his God. However, it seems that those
of Jacobs household, and perhaps even him, had been
worshipping other gods since then. Although a different
Hebrew word is used here than the one used for the
figurines (or household gods) that Rachel stole from
her father Laban (see 31:19 and note), Jacob could be
referring to those figurines. It seems, though, that more
than the figurines stolen by Rachel were involved. purify
yourselves and change your clothes The meaning of
these acts is unclear, but the acts likely have to do with
meeting God on holy ground (compare Ex 3:5) and may
be related to purification needed after the defiling acts
of Ge 34. Jacob and his family departed from Shechem
(ch. 34), part of the promised land (see 12:19). But for
Jacob Bethel was one of the most holy places because
God had appeared to him there (28:1822).
35:4 rings The inclusion of the rings suggests they were
associated with the foreign gods (perhaps carved with
symbols) or used in the worship of foreign gods. Gods
previous blessings of Jacobdespite the presence of
idolatry among his householdrepresents the fulfillment
of Yahwehs promise to Abraham and Isaac (28:1315).
Compare note on 35:2. oak Trees often marked sacred
sites in Israelite religion. This tree can be identified with
because it was there that God revealed himself to

him when he was fleeing from his brother.
8Now Deborah, Rebekahs nurse, died and was
buried under the oak outside Bethel. So it was
named Allon Bakuth.b
9After Jacob returned from Paddan Aram,c God
appeared to him again and blessed him. 10God
said to him, Your name is Jacob,d but you will no
longer be called Jacob; your name will be Israel.e
So he named him Israel.
11And God said to him, I am God Almightyf; be
fruitful and increase in number. A nation and a
community of nations will come from you, and
kings will be among your descendants. 12The land
I gave to Abraham and Isaac I also give to you, and
I will give this land to your descendants after you.
a7 El
Bethel means God of Bethel. b8 Allon Bakuth means

oak of weeping. c9 That is, Northwest Mesopotamia; also in
verse26 d10 Jacob means he grasps the heel, a Hebrew idiom
for he deceives. e10 Israel probably means he struggles with
God. f11Hebrew El-Shaddai
the tree of Moreh at Shechem mentioned in Abrahams

encounter with Yahweh many years earlier (12:67).
Burial of the foreign gods and rings at this place, and
under this tree, marks a surrender of these items and the
people of Jacobs household to the lordship of Yahweh.
35:5 terror of God While it is unclear what this description refers to, it is clear that God makes the safe passage
possible. It seems that it was necessary because of the
actions of Levi and Simeon at Shechem (see 34:30 and
note)travel was also risky in general in the ancient
Near East.
35:6 Luz The earlier name of the city of Bethel, according
to 28:19 (see note on 28:19).
35:7 El Bethel This term means the the God of Bethel.
God The Hebrew word used here is ha-elohim; in the
Hebrew text it is accompanied by the definite article
(the), which at times indicates that Yahweh is the God,
set apart from, and superior to, all others (see Dt 4:35).
Here, its use indicates the significance of the Bethel
eventthat the true God, Yahweh, had passed on his
promises to Jacob at that time and place (compare note
on Ge 35:115).
35:8 Allon Bakuth This term means the oak of weeping.
35:9 God appeared to him again The Hebrew phrase
used here could indicate that God appeared again to
Jacob during, or upon, his return to Bethel. This would
indicate that the narrative of 35:913 records a new
divine encounter with God that brings together various
moments in Jacobs life. If this is the case, the again
would refer back to an earlier encounter, such as that at
Peniel (32:2232) or Bethel 30 years earlier (28:1022).
Alternatively, the Hebrew phrase may not refer to Jacob
having a new encounter with God, but instead indicate
that 35:913 is a recounting of earlier events with additional details. In 35:7, Jacobs first encounter with God
at Bethel (28:1022) was referenced, suggesting that
35:913 could refer to Jacobs second divine encounter
at Peniel (32:2232).
35:10 your name will be Israel See 32:28 and note.
35:11 I am God Almighty See note on 17:1. kings
will be among your descendants See 49:10; compare 17:6,16.
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FIRST PROOFS
G e n e s i s 3 6 : 5 | 69
13Then God went up from him at the place where
he had talked with him.

14Jacob set up a stone pillar at the place where
God had talked with him, and he poured out a
drink offering on it; he also poured oil on it. 15Ja
cob called the place where God had talked with
him Bethel.a
The Deaths ofRachel and Isaac

35:23-26pp1Ch 2:1-2
16Then they moved on from Bethel. While they
were still some distance from Ephrath, Rachel be
gan to give birth and had great difficulty. 17And as
she was having great difficulty in childbirth, the
midwife said to her, Dont despair, for you have
another son. 18As she breathed her lastf or she
was dyings he named her son Ben-Oni.b But his
father named him Benjamin.c
19So Rachel died and was buried on the way to
Ephrath (that is, Bethlehem). 20Over her tomb
Jacob set up a pillar, and to this day that pillar
marks Rachels tomb.
21Israel moved on again and pitched his tent
beyond Migdal Eder. 22While Israel was living in
that region, Reuben went in and slept with his
fathers concubine Bilhah, and Israel heard ofit.
Jacob had twelve sons:

23 The sons of Leah:
Reuben the firstborn of Jacob,
Simeon, Levi, Judah, Issachar and Zebulun.
24 The sons of Rachel:
Joseph and Benjamin.
35:14 stone pillar See note on 28:18. drink offering
This offering involved pouring out liquid, usually wine, in
honor of God (compare Ex 29:4042; Isa 57:6). oil on
it This marks the pillar as sacred (compare Ge 28:18).
35:1629 This section describes Jacobs travels south
and records the deaths of Rachel and Isaac, as well as
an additional tragic incident involving Reuben.
35:16 Ephrath Genesis 35:19 identifies Ephrath with
Bethlehem, as do other passages (48:7; 1Sa 17:12; Ru
1:2; 4:11; Mic 5:2). Bethlehem is located in the territory
of the tribe of Judah; it is surprising that Rachel is not
buried in one of the territories allotted to her sonsJoseph and Benjamin.
35:18 Ben-Oni This Hebrew name can mean either
son of my sorrow, son of my oath or son of my
wickedness. Because of the context, son of my sorrow is more likely.
his father named him Benjamin Benjamin (binyamin
in Hebrew) means son of the right hand. Since the
Hebrew word yamin is also used to denote the southern
direction (facing east), the name can also mean son of
the south. See the table Symbolic Names of People
in Hebrew on p. XXXX.
35:22 his fathers concubine Bilhah Bilhah was Rachels maidservant. With the matriarch of the family
(Rachel) now dead, Reubens violation of Bilhah ensures she will never replace Rachel as chief wife. Had
25 The
sons of Rachels servant Bilhah:

Dan and Naphtali.
26 The sons of Leahs servant Zilpah:
Gad and Asher.
These were the sons of Jacob, who were born
to him in Paddan Aram.
27Jacob came home to his father Isaac in Mam
re, near Kiriath Arba (that is, Hebron), where
Abraham and Isaac had stayed. 28Isaac lived a
hundred and eighty years. 29Then he breathed
his last and died and was gathered to his peo
ple, old and full of years. And his sons Esau and
Jacob buried him.
Esaus Descendants
36:10-14pp1Ch 1:35-37
36:20-28pp1Ch 1:38-42
36
This is the account of the family line of

Esau (that is, Edom).
2Esau took his wives from the women

of Canaan: Adah daughter of Elon the Hit
tite, and Oholibamah daughter of Anah and
granddaughter of Zibeo
n the Hivite 3also
Basem
ath daughter of Ishmael and sister of
Nebaioth.
4Adah bore Eliphaz to Esau, Basemath bore
Reuel, 5and Oholibamah bore Jeush, Jalam
and Korah. These were the sons of Esau, who
were born to him in Canaan.
a15 Bethel
means house of God. b18 Ben-Oni means son of

my trouble. c18 Benjamin means son of my right hand.
Bilhah desired this status, her chief rival would have

been LeahReubens mother. Reuben was already
the firstborn (Ge 29:32; 35:23), but Jacobs favor of
Racheland thus her sonslikely concerned him. He
may have also been concerned for his mother. Since
Reuben was the firstborn, cohabiting with his fathers
concubine represented a challenge to his aging fathers
position and authority. Reubens act is a political move for
power, one that recurs elsewhere in the OT for similar reasons (2Sa 3:78; 12:710; 16:2122; 1Ki 2:1325).
Jacob commemorates Reubens failure in his deathbed
rebuke, denying Reuben any right to preeminence over
his siblings and their families (Ge 49:34).
35:27 Kiriath Arba This is an early name for Hebron.
See note on 23:2.
36:143 There are two genealogies in this passage:
vv.18 and vv.943. This passage is the last mention of
Esau in Genesis (compare note on 5:1). The remainder of
the book (chs. 3750) focuses on Jacobs descendants.
36:1 Esau See note on 25:25. Edom See 25:30 and
note.
36:2 Esau took his wives The names of Esaus wives in
this account differ from those in 26:34 and 28:9. Despite
these variances, all the traditions agree that Esau married foreign wives (see 26:35; 27:4628:9). women
of Canaan This Hebrew term is used in the Pentateuch
to refer to the wide range of peoples living in the region.
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FIRST PROOFS
70 | G e n e s i s
Esau's Family Tree

(Ge 36:114)
Canaanites
Hittites
Hivites
Zibeon
Isaac
Jacob
Esau
Eliphaz
Teman
Omar
Timna
Zepho
Elon
Anah
Adah
Oholibamah
Jeush
Gatam
Jalam
Kenaz
Amalek
Korah
Nahath
Ishmael
Basemath
Nebaioth
Reuel
Zerah Shammah Mizzah
Edomites
DESCENDANTS
OF ESAU
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FIRST PROOFS
G e n e s i s 3 6 : 2 2 | 71
6Esau took his wives and sons and daughters
and all the members of his household, as well

as his livestock and all his other animals and
all the goods he had acquired in Canaan, and
moved to a land some distance from his broth
er Jacob. 7Their possessions were too great
for them to remain together; the land where
they were staying could not support them both
because of their livestock. 8So Esau (that is,
Edom) settled in the hill country of Seir.
9This is the account of the family line of Esau the
father of the Edomites in the hill country of Seir.
10 These are the names of Esaus sons:

Eliphaz, the son of Esaus wife Adah, and
Reuel, the son of Esaus wife Basemath.
11 The sons of Eliphaz:
Teman, Omar, Zepho, Gatam and Kenaz.
12 Esaus son Eliphaz also had a concubine
named Timna, who bore him Amal ek.
These were grandsons of Esaus wife Adah.
13 The sons of Reuel:
Nahath, Zerah, Shammah and Mizzah.
These were grandsons of Esaus wife
Basemath.
14 The sons of Esaus wife Oholib
amah daughter
of Anah and granddaughter of Zibeon, whom
she bore to Esau:
Jeush, Jalam and Korah.
See note on 13:7. Hittite See note on 23:3. Anah The
Hebrew word used here, anah, is a component of known
ancient Near Eastern personal names, suggesting that
the name may also be that of a god. Hivite See note
on 34:2. While Esaus wife Oholibamah is identified as
a Hivite here, her ancestors (presumably her father and
grandfatherAnah and Zibeon), appear in the genealogy
of the descendants of Seir the Horite in 36:2030. The
Hivites and Horites are likely both names for the same
native Canaanite people. In Hebrew, the names differ
by one letter and look very similar.
36:68 The migration of Esau and his family clan to Seir
at this point in the narrative is chronologically problematic. Earlier Esau was already depicted as living in Seir
and then returning to Seir again after his meeting with
Jacob (32:34; 33:14,16). This means that this chapter
likely presents a parenthetical summary and elaboration
rather than a chronological account. This would mean
that Jacob and Esau living in proximity to one another
as adults with large families (36:78) occurred at some
point between 33:11 and 33:16.
36:8 (that is, Edom) settled in the hill country of Seir
This is a name for either part of Edom (e.g., 14:6; Dt 2:1;
Jos 12:7) or Edom in its entiretyin both geographical
and political terms (e.g., Ge 33:14,16; Nu 24:18; Jos
24:4; Eze 25:8).
36:943 This second genealogy of Esau is divided into
four sections: Ge 36:914; vv.1519; vv.2030; and
vv.3143. The first section of this second genealogy
(vv.914) repeats the names and relationships of the
first one (see vv.14), but it continues the line to the
third generation for Adah and Basemath. The sequence
15 T hese
were the chiefs among Esaus

escendants:
d
The sons of Eliphaz the firstborn of Esau:
Chiefs Teman, Omar, Zepho, Kenaz, 16Ko
rah,a Gatam and Amalek. These were the
chiefs descended from Eliphaz in Edom;
they were grandsons of Adah.
17 The sons of Esaus son Reuel:
Chiefs Nahath, Zerah, Shammah and Miz
zah. These were the chiefs descended from
Reuel in Edom; they were grandsons of
Esaus wife Basemath.
18 The sons of Esaus wife Oholibamah:
Chiefs Jeush, Jalam and Korah. These were
the chiefs descended from Esaus wife
Oholibamah daughter of Anah.
19These were the sons of Esau (that is, Edom),
and these were their chiefs.
20These were the sons of Seir the Horite, who
were living in the region:
Lotan, Shobal, Zibeon, Anah, 21Dishon,
Ezer and Dishan. These sons of Seir in
Edom were Horite chiefs.
22 The sons of Lotan:
Hori and Homam.b Timna was Lotans sister.
a16 Masoretic
Text; Samaritan Pentateuch (also verse11 and

1Chron. 1:36) does not have Korah. b22Hebrew Hemam, a
variant of Homam (see 1Chron. 1:39)
of Esaus wives moves according to the descending

number of their children.
36:11 Teman Verse 34 refers to the land of the Temanites, which suggests that Teman was a geographical term
for Edom (see Ob 9; Hab 3:3; Eze 25:13).
36:12 Amalek Amalek is in Esaus family line by a
concubine, Timna. The OT casts the Amalekites as one
of Israels most bitter foes. The Amalekites are elsewhere not described as part of Edom (see Ex 17:815;
Nu 24:20), likely because they are descendants of a
concubine. This may indicate that they were latecomers
to the Edomite tribal confederation. This is supported
by Ge 36:22, which describes Timna as the sister of
Lotan, an indigenous Horite (v.20). This suggests that
the Edomites who migrated to Seir began to intermarry
with the native population.
36:1519 This portion of Esaus genealogy focuses on
Esaus firstborn son, Eliphaz. In this section each individual is described as a chief (alluph in Hebrew). The
term alluph is related to the Hebrew word eleph, which
refers to a clan or subdivision of a tribe.
36:2030 This portion of the second genealogy traces
the lineage of the indigenous Canaanite peoplethe
Horites or Hivites (see 36:2 and note)who were native to the region taken over by the descendants of Esau
(36:8). This list links the family of Esau to the native
Horites through his marriage to Oholibamah, daughter
of a chief of the Horites (36:25; compare 36:1819).
The placement of this genealogy of the Horites suggests
that they were assimilated into the clans of Edom. In this
section, Seir is identified as the ancestor of the native
clans. The region of Seir was named after him.
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FIRST PROOFS
72 | G e n e s i s 3 6 : 2 3
23 The sons of Shobal:

Alvan, Manahath, Ebal, Shepho and Onam.
24 The sons of Zibeon:
Aiah and Anah. This is the Anah who dis
covered the hot springsa in the desert while
he was grazing the donkeys of his father
Zibeon.
25 The children of Anah:
Dishon and Oholibamah daughter of Anah.
26 The sons of Dishonb:
Hemdan, Eshban, Ithran and Keran.
27 The sons of Ezer:
Bilhan, Zaavan and Akan.
28 The sons of Dishan:
Uz and Aran.
29 These were the Horite chiefs:
Lotan, Shobal, Zibeon, Anah, 30Dishon,
Ezer and Dishan. These were the Horite
chiefs, according to their divisions, in the
land of Seir.
The Rulers ofEdom

36:31-43pp1Ch 1:43-54
31These were the kings who reigned in Edom
before any Israelite king reigned:
32 Bela son of Beor became king of Edom. His
city was named Dinhabah.
33 When Bela died, Jobab son of Zerah from
Bozrah succeeded him as king.
34 When Jobab died, Husham from the land of
the Temanites succeeded him as king.
35 When Husham died, Hadad son of Bedad,
who defeated Midian in the country of
Moab, succeeded him as king. His city was
named Avith.
36 When Hadad died, Samlah from Masrekah
succeeded him as king.
37 When Samlah died, Shaul from Rehoboth on
the river succeeded him as king.
36:3139 This section presents an account of eight kings

who ruled in Edom before the Israelite monarchy (v.31).
36:31 before any Israelite king reigned Since Saul,
the first king of the Israelites, came centuries after the
era of the patriarchs, this phrase was likely added by
an editor to indicate that the prophecy given to Rebekah
about Esaus fate had been fulfilled (see 25:23; compare
27:40). According to 1Sa 14:47, Saul fought against
the Edomites, and David later dominated Edom (2Sa
8:2,1314; 1Ki 11:1417).
36:33 Bozrah The later capital city of Edom; it is sometimes equated with Edom as a whole (Isa 34:6; 63:1;
Jer 49:13).
36:4043 This list of names is not identical to previous
ones. Likely arranged by localities, it may reflect Edomite
administrative ordering during the time of the last Edomite
king (see 1Ch 1:54).
37:150:26 The remainder of Genesis presents the
story of Joseph and his brothers, as well as the episode
38 When Shaul died, Baal-Hanan son of Akbor

succeeded him as king.
39 When Baal-Hanan son of Akbor died, Hadadc
succeeded him as king. His city was named
Pau, and his wifes name was Mehetabel
daughter of Matred, the daughter of MeZahab.
40These were the chiefs descended from Esau,
by name, according to their clans and regions:
Timna, Alvah, Jetheth, 41Oholib
amah, Elah,
Pinon, 42Kenaz, Teman, Mibzar, 43Magdiel
and Iram. These were the chiefs of Edom,
according to their settlements in the land
they occupied.
This is the family line of Esau, the father of

the Edomites.
Josephs Dreams
37
Jacob lived in the land where his father had

stayed, the land of Canaan.
2This
is the account of Jacobs family line.
Joseph, a young man of seventeen, was tending

the flocks with his brothers, the sons of Bilhah
and the sons of Zilpah, his fathers wives, and
he brought their father a bad report about them.
3Now Israel loved Joseph more than any of his
other sons, because he had been born to him in
his old age; and he made an ornated robe for him.
4When his brothers saw that their father loved
him more than any of them, they hated him and
could not speak a kind word to him.
5Joseph had a dream, and when he told it to his
a24 Vulgate;
Syriac discovered water; the meaning of the Hebrew

for this word is uncertain. b26Hebrew Dishan, a variant of
Dishon c39 Many manuscripts of the Masoretic Text,
Samaritan Pentateuch and Syriac (see also 1Chron. 1:50); most
manuscripts of the Masoretic Text Hadar d3 Themeaning of
the Hebrew for this word is uncertain; also in verses 23 and32.
of Judah and Tamar (Ge 38) and Jacobs final words

(ch. 49). Josephs story is the longest in the patriarchal
narratives. It leads to Israels descent into Egypt in fulfillment of Yahwehs announcement to Abraham (15:13).
37:136 The first part of this chapter (vv.111) gives
the reasons for the animosity of Josephs brothers.
The remainder (vv.1236) details their response to
Jacobs favoritism and what they perceive as Josephs
youthful arrogance.
37:2 Joseph Jacobs eleventh son, the firstborn of his
favorite wife, Rachel (30:2425). See the people diagram Josephs, Son of Jacob, Family Tree on p. XXXX.
37:3 an ornate robe The meaning of the Hebrew phrase
used here, kethoneth passim, is uncertain. It also appears
in 2Sa 13:1819, but without any description. While it
is clear that Josephs robe set him apart from his brotherslikely indicating his favored statusit is not clear
what set it apart. It could have had long sleeves, been
made of expensive material or been a robe of many colors.
The idea that the robe had many colors derives from the
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FIRST PROOFS
G e n e s i s 3 7 : 2 5 | 73
brothers, they hated him all the more. 6He said to
them, Listen to this dream I had: 7We were binding

sheaves of grain out in the field when suddenly my
sheaf rose and stood upright, while your sheaves
gathered around mine and bowed down toit.
8His brothers said to him, Do you intend to
reign over us? Will you actually rule us? And they
hated him all the more because of his dream and
what he had said.
9Then he had another dream, and he told it
to his brothers. Listen, he said, I had another
dream, and this time the sun and moon and eleven
stars were bowing down tome.
10When he told his father as well as his broth
ers, his father rebuked him and said, What is
this dream you had? Will your mother and I and
your brothers actually come and bow down to the
ground before you? 11His brothers were jealous
of him, but his father kept the matter in mind.
Joseph Sold by His Brothers

12Now
his brothers had gone to graze their fa

thers flocks near Shechem, 13and Israel said to
Joseph, As you know, your brothers are grazing
the flocks near Shechem. Come, I am going to
send you to them.
Very well, he replied.
14So he said to him, Go and see if all is well
with your brothers and with the flocks, and bring
word back to me. Then he sent him off from the
Valley of Hebron.
way the Septuagint (the ancient Greek translation of the
OT) translates kethoneth passim. Regardless of its appearance, the robe distinguishes Joseph from his brothers
and possibly indicates a position of authority over them.
37:5 Joseph had a dream Dreams were considered
a common means of divine communication in the OT
and throughout the ancient Near East (Ge 20:3; 28:12;
31:1011). Particular dreams, like those Joseph has,
were also believed to be prophetic. they hated him all
the more It is difficult to know whether Joseph baits his
brothers with a dream that symbolically depicts them as
subservient to him, or whether he simply fails to discern
their hatred.
37:7 This dream probably refers to Josephs rise to power
in Egypt and his brothers being forced to come to him in
order to survive (chs. 4246).
37:9 the sun and moon and eleven stars This probably
refers to Josephs entire family, as a unit. The sun is a
reference to Jacob, while the moon could be Bilhah or
LeahRachel, Josephs mother, was already deceased,
making Bilhah, Rachels servant, his stepmother (v.10)
and Leah the chief wife. The 11 stars refers to Josephs
11 brothers. While Josephs dream is not literally fulfilledJacob is never recorded as bowing down to Josephit is in essence when the entire family becomes
dependent on Joseph (chs. 4246).
37:14 Shechem The distance from Hebron to Shechem
was about fifty miles, probably at least five days on foot.
37:15 a man The identity of this man is unknown. The
overall mystery of the sequence and wording is reminis-
When Joseph arrived at Shechem, 15a man found

him wandering around in the f ields and asked
him, What are you looking for?
16He replied, Im looking for my brothers. Can
you tell me where they are grazing their flocks?
17They have moved on from here, the man
answered. I heard them say, Lets go to Dothan.
So Joseph went after his brothers and found
them near Dothan. 18But they saw him in the dis
tance, and before he reached them, they plotted
to kill him.
19Here comes that dreamer! they said to each
other. 20Come now, lets kill him and throw him
into one of these cisterns and say that a ferocious
animal devoured him. Then well see what comes
of his dreams.
21When Reuben heard this, he tried to rescue
him from their hands. Lets not take his life, he
said. 22Dont shed any blood. Throw him into
this cistern here in the wilderness, but dont lay
a hand on him. Reuben said this to rescue him
from them and take him back to his father.
23So when Joseph came to his brothers, they
stripped him of his robet he ornate robe he was
wearing 24and they took him and threw him
into the cistern. The cistern was empty; there
was no water init.
25As they sat down to eat their meal, they looked
up and saw a caravan of Ishmaelites coming from
Gilea d. Their camels were loaded with spices,
balm and myrrh, and they were on their way to
take them down to Egypt.
cent of the event when Jacob wrestled a man who turned
out to be a divine being (32:2432; see note on 32:24).
37:17 Dothan Roughly 15 miles north of Shechem.
37:20 these cisterns Referring to human-made containers for storing water.
Genesis 37:20
CISTERN
Ancient Israelites cut cisterns out of solid rock to

gather and store water during the rainy season. Many
cisterns have been found in Israel, some of which are
quite large and deep (over 20 feet).
37:21 Lets not take his life Reubens motive for
intervening is unknown. As the oldest, he may have assumed that he would be held responsible for anything
that happened to Joseph. In later years, Reuben still
regretted his failure to save Joseph (42:22) and thus
takes a different approach when a similar situation later
arises involving his youngest brother Benjamin (42:37).
37:25 caravan of Ishmaelites This is a problematic
phrase since these Ishmaelites are said to sell Joseph
to Potiphar (39:1). Elsewhere, it is Midianite traders who
take Joseph from his brothers (v.28) and sell him to
Potiphar (v.36). This discrepancy could show that two
versions of the same story were combined by an editor. It
could also be that Joseph changed hands several times,
or that the Ishmaelites were the Midianites. Judges 8:24
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26Judah said to his brothers, What will we gain
if we kill our brother and cover up his blood?
27Come, lets sell him to the Ishmaelites and not
lay our hands on him; after all, he is our brother,
our own flesh and blood. His brothers agreed.
28So when the Midianite merchants came by,
his brothers pulled Joseph up out of the cistern
and sold him for twenty shekelsa of silver to the
Ishmaelites, who took him to Egypt.
29When Reuben returned to the cistern and saw
that Joseph was not there, he tore his clothes. 30He
went back to his brothers and said, The boy isnt
there! Where can I turn now?
31Then they got Josephs robe, slaughtered a goat
and dipped the robe in the blood. 32They took the
ornate robe back to their father and said, We found
this. Examine it to see whether it is your sons robe.
33He recognized it and said, It is my sons robe!
Some ferocious animal has devoured him. Joseph
has surely been torn to pieces.
34Then Jacob tore his clothes, put on sackcloth
and mourned for his son many days. 35All his sons
and daughters came to comfort him, but he re
fused to be comforted. No, he said, I will con
tinue to mourn until I join my son in the grave.
So his father wept for him.
36Meanwhile, the Midianitesb sold Joseph in
Egypt to Potiphar, one of Pharaohs officials, the
captain of the guard.
describes Midianites wearing golden earrings because

they were Ishmaelites. It may also be that Ishmaelites
was not an ethnic term, but a generic term for nomadic
tradesmen. Either way, the narrative is pointing out that
Josephs brothers sold him into slavery to his own kin,
but to people outside of the covenant promises of their
familythe descendants of both Ishmael and Midian
ultimately derive from the line of Abraham (Ge 16:15;
25:12). camels See note on 12:16.
37:26 Judah The fourth oldest of the 12 sons of Jacob
and son of Leah (29:35)
37:29 he tore his clothes A gesture signifying mourning. It seems that Reuben thought Joseph was dead.
37:35 in the grave The Hebrew term used here, sheol,
occurs for the first time in the OT here. It refers to the
realm of the dead (or the underworld), the grave or death
itself. See the infographic Ancient Hebrew Conception
of the Universe on p. XXXX.
37:36 Potiphar This same name occurs in the Hebrew
text of the Joseph narrative later but as two words: poti
phera (41:45,50) in reference to Josephs father-in-law.
While the names probably do not identify the same
person, they may share the same derivation. Potiphar
means he whom Ra has given (pa-di-pa-ra in Egyptian).
The final element in the name (ra) is the name of the
sun god whose primary center was at On (Heliopolis).
Josephs father-in-law (Potiphera) is said to have been
a priest at this religious center (41:45). However, this
Egyptian name form does not occur in Egyptian sources
before the nineteenth Dynasty of Egypt (ca. thirteenth
century BC) although it reflects an evolution from name
forms used in earlier periods, possibly as early as the
Middle Kingdom (ca. twentieth to seventeenth century
BC). Compare note on 41:1457.
Judah and Tamar
38
At that time, Judah left his brothers and

went down to stay with a man of Adullam
named Hirah. 2There Judah met the daughter of
a Canaanite man named Shua. He married her
and made love to her; 3she became pregnant and
gave birth to a son, who was named Er. 4She con
ceived again and gave birth to a son and named
him Onan. 5She gave birth to still another son
and named him Shelah. It was at Kezib that she
gave birth to him.
6Judah got a wife for Er, his firstborn, and her
name was Tamar. 7But Er, Judahs firstborn, was
wicked in the Lords sight; so the Lord put him
to death.
8Then Judah said to Onan, Sleep with your
brothers wife and fulf ill your duty to her as a
brother-in-law to raise up offspring for your
brother. 9But Onan knew that the child would
not be his; so whenever he slept with his brothers
wife, he spilled his semen on the ground to keep
from providing offspring for his brother. 10What
he did was wicked in the Lords sight; so the Lord
put him to death also.
11Judah then said to his daughter-in-law Tamar,
a28 That
is, about 8ounces or about 230 grams

Pentateuch, Septuagint, Vulgate and Syriac (see
also verse28); Masoretic Text Medanites
b36 Samaritan
38:130 Judahs earlier suggestion saved Josephs

life (37:2627), and Joseph in turn saves the nation
of Israel (50:20). This narrative interrupts the story of
Josephs tragic betrayal and draws attention to Judah,
whose lineage produces King David (see 17:6; 35:11).
Every place name in this narrative is located in the later
tribal territory of Judah, and several of the characters
connect to later biographical details of the life of David.
In addition, Jacob selects Judah to lead the family to
Egypt (46:28). This narrative shows the moral failures of
Judah and the desperate situation in which his inaction
put Tamar in. See the p
eople diagram Judahs Family
Tree on p. XXXX.
38:1 At that time This phrase connects the events of ch.
38 with the events of ch. 37the selling of Joseph into
slavery. Adullam A city located in the Judean lowlands.
38:2 Canaanite Marriage with Canaanites was discouraged among the Israelites: Abraham insisted that Isaac
not marry a Canaanite (Ge 24:3); Isaac and Rebekah
objected to Esaus marriages with foreigners and forbade
Jacob to marry outside the clan (27:4628:1). The law
later forbade intermarriage with Canaanites, because of
the risk of foreigners leading the Israelites into idolatry
(Dt 7:1,3). Compare note on 12:6.
38:5 Kezib A reference to Achzib, a city southwest of
Adullam.
38:6 Judah got a wife for Er This describes the customary mode for marriage in a patriarchal culture: the father
chooses a bride for his son (see 21:21,24). Tamar The
only other occurrences of this name in the OT appear with
reference to women in Davids family (2Sa 13:1; 14:27).
38:7 wicked The Hebrew word used here, ra, is a reverse of the consonants used in Hebrew for Ers name;
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Live as a widow in your fathers household until

my son Shelah grows up. For he thought, He may
die too, just like his brothers. So Tamar went to
live in her fathers household.
12After a long time Judahs wife, the daughter
of Shua, died. When Judah had recovered from
his grief, he went up to Timnah, to the men who
were shearing his sheep, and his friend Hirah the
Adullamite went with him.
13When Tamar was told, Your father-in-law is
on his way to Timnah to shear his sheep, 14she
took off her widows clothes, covered herself with
a veil to disguise herself, and then sat down at
the entrance to Enaim, which is on the road to
Timnah. For she saw that, though Shelah had
now grown up, she had not been given to him
as his wife.
15When Judah saw her, he thought she was a
prostitute, for she had covered her face. 16Not re
alizing that she was his daughter-in-law, he went
over to her by the roadside and said, Come now,
let me sleep with you.
And what will you give me to sleep with you?
she asked.
17Ill send you a young goat from my flock,
he said.
Will you give me something as a pledge until
you send it? she asked.
18He said, What pledge should I give you?
Your seal and its cord, and the staff in your
hand, she answered. So he gave them to her and
slept with her, and she became pregnant by him.
19After she left, she took off her veil and put on
her widows clothes again.
this creates a wordplay. Ers offense or precisely how
he died is unknown.
38:8 fulfill your duty to her as a brother-in-law With
the death of Er, his brother, Onan, became responsible
for providing children to Onans wife. This custom is
known as levirate marriage and is described in Dt 25.
The custom, however, certainly predated Deuteronomy,
as suggested by parallel ancient Near Eastern sources
(e.g., the laws of Nuzi; Hittite laws). The purpose of the
obligation is to ensure that widows were cared for and
did not marry outside the clan. In a patriarchal culture,
a widow needed sons to provide for her material needs
and keep the property of her deceased husband within
the family; sons also ensured that the name of the deceased husband would not be forgotten (see Dt 25:56).
38:9 the child would not be his This comment reveals
the motives for Onans selfish actions (compare note
on Ge 38:8).
38:11 Live as a widow It is unclear whether Judah knew
the nature of Ers offense, but he may have known why
Yahweh killed Onan. The two deaths seem to discourage
him from pursuing another partner for Tamar. This put
Tamar in a desperate situation, as her livelihood would
have depended on a husband or sons.
38:12 men who were shearing his sheep The springtime shearing of the sheep included feasting and celebration (1Sa 25:11,36; 2Sa 13:23).
38:15 she had covered her face The narrator conveys
20Meanwhile Judah sent the young goat by his
f riend the Adullamite in order to get his pledge

back from the woman, but he did not find her.
21He asked the men who lived there, Where is
the shrine prostitute who was beside the road
at Enaim?
There hasnt been any shrine prostitute here,
they said.
22So he went back to Judah and said, I didnt
find her. Besides, the men who lived there said,
There hasnt been any shrine prostitute here.
23Then Judah said, Let her keep what she has,
or we will become a laughingstock. After all, I did
send her this young goat, but you didnt find her.
24About three months later Judah was told,
Your daughter-in-law Tamar is guilty of pros
titution, and as a result she is now pregnant.
Judah said, Bring her out and have her burned
to death!
25As she was being brought out, she sent a mes
sage to her father-in-law. I am pregnant by the
man who owns these, she said. And she added,
See if you recognize whose seal and cord and
staff these are.
26Judah recognized them and said, She is more
righteous than I, since I wouldnt give her to my
son Shelah. And he did not sleep with her again.
27When the time came for her to give birth,
there were twin boys in her womb. 28As she was
giving birth, one of them put out his hand; so the
midwife took a scarlet thread and tied it on his
wrist and said, This one came out f irst. 29But
when he drew back his hand, his brother came
out, and she said, So this is how you have broken
that had Judah known the identity of the woman, he
would not have had sexual relations with her (Ge 38:16;
compare v.26).
38:18 Your seal Likely a cylinder seal. A cylinder seal
is a small, oval-shaped object upon which a personal
sign or name was engraved. When rolled over clay, an
impression was created. They were often hollowed out in
the center, which enabled them to be carried on a cord
around the neck. Tens of thousands of cylinder seals
are known from archeological excavations.
38:21 shrine prostitute The Hebrew term used here
is typically used of a woman in the service of a deity
or temple.
38:24 burned to death Since Tamar was waiting for
someone to fulfill the obligation of levirate marriage (see
note on v.8), any willful preempting of that obligation
on her part was viewed as adulterya capital offense
(see Lev 20:10; Dt 22:22).
38:26 She is more righteous than I Judah knows he
is the guilty party and confessessparing Tamars life.
She gives birth to twins, one of whom (Perez) appears in
the lineage of Jesus (Mt 1:3; Lk 3:33). See the p
eople
diagram Jesus Family Tree According to Matthew on
p. XXXX.
38:29 you have broken out The Hebrew word used
here, perets, often translated is a pun on the babys
name Perez (perets). See the table Symbolic Names of
People in Hebrew on p. XXXX.
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out! And he was named Perez.a 30Then his broth

er, who had the scarlet thread on his wrist, came
out. And he was named Zerah.b
Joseph and Potiphars Wife
39
Now Joseph had been taken down to

Egypt. Potiphar, an Egyptian who was one
of Pharaohs off icials, the captain of the guard,
bought him from the Ishmaelites who had taken
him there.
2The Lord was with Joseph so that he prospered,
and he lived in the house of his Egyptian master.
3When his master saw that the Lord was with him
and that the Lord gave him success in everything
he did, 4Joseph found favor in his eyes and became
his attendant. Potiphar put him in charge of his
household, and he entrusted to his care everything
he owned. 5From the time he put him in charge of
his household and of all that he owned, the Lord
blessed the household of the Egyptian because of
Joseph. The blessing of the Lord was on everything
Potiphar had, both in the house and in the field.
6So Potiphar left everything he had in Josephs care;
with Joseph in charge, he did not concern himself
with anything except the food he ate.
Now Joseph was well-built and handsome, 7and
after a while his masters wife took notice of Jo
seph and said, Come to bed withme!
8But he refused. With me in charge, he told her,
my master does not concern himself with anything
in the house; everything he owns he has entrusted
38:30 Zerah This name means shining or brightness,
which is probably an association with the crimson (or
scarlet) thread tied to his wrist.
39:123 The narrative transitions from the Judah
and Tamar episode (ch. 38) back into the account of
Joseph. The opening verse repeats information from
where the Joseph stor y left off (compare Ge 37:36;
39:1). This chapter describes how Yahweh protects
and blesses Joseph in Potiphars house and in prison
(see note on 39:2), and it hints at Josephs future in
Pharaohs court.
39:1 Potiphar See note on 37:36.
39:2 Lord was with Joseph This phrase occurs four
times in this chapter (vv.2,3,21,23). The repetition
reinforces the providential storyline. he lived in the
house Joseph was not made to labor in the fields, which
suggests that Potiphar discerned abilities that made him
more suitable for household management.
39:4 put him in charge of his household The Hebrew
phrase used here, al bethowhich may be literally
rendered over his houseand the remainder of
the verse indicates that Joseph oversaw ever ything
owned by Potiphar. Slaves in Egypt commonly held
occupations of high responsibility within households.
For example, the Egyptian document Papyrus Brooklyn
(ca. 1800 BC) lists nearly 80 male and female slaves in
an Egyptian household by name with their occupations.
Many are described as Asiatic, which is an Egyptian
term that included Semites like Joseph. However this
does not mean that foreigners from Canaan were
to my care. 9No one is greater in this house than

I am. My master has withheld nothing from me
except you, because you are his wife. How then
could I do such a wicked thing and sin against God?
10And though she spoke to Joseph day after day, he
refused to go to bed with her or even be with her.
11One day he went into the house to attend to his
duties, and none of the household servants was
inside. 12She caught him by his cloak and said,
Come to bed with me! But he left his cloak in
her hand and ran out of the house.
13When she saw that he had left his cloak in her
hand and had run out of the house, 14she called
her household servants. Look, she said to them,
this Hebrew has been brought to us to make sport
of us! He came in here to sleep with me, but I
screamed. 15When he heard me scream for help, he
left his cloak beside me and ran out of the house.
16She kept his cloak beside her until his mas
ter came home. 17Then she told him this story:
That Hebrew slave you brought us came to me
to make sport of me. 18But as soon as I screamed
for help, he left his cloak beside me and ran out
of the house.
19When his master heard the story his wife told
him, saying, This is how your slave treated me,
he burned with anger. 20Josephs master took him
and put him in prison, the place where the kings
prisoners were confined.
a29 Perez means breaking out. b30 Zerah can mean scarlet
or brightness.
viewed positively by Egyptians (see note on 46:34;

compare 43:32).
39:6 except the food he ate This phrase can be understood literally; the reasoning could be that Joseph is
not Egyptian (43:32). It is also possible that this phrase
is a euphemism for Potiphars wife or a figure of speech
for Potiphars private affairs.
39:7 Come to bed with me In addition to the issue of
adultery, having sexual relations with the wife or concubine of ones superior was viewed as a usurpation of
power (see note on 2Sa 3:7). Sex with Potiphars wife
would constitute an attempt to gain control over his
masters property and would likely have led to Josephs
execution.
39:8 he refused Josephs refusal is immediate and
direct. He does not react angrily, knowing his place, but
he allows for no flirtatious conversation.
39:10 even be with her This detail probably indicates
that Joseph not only refuses to have sex with Potiphars
wife, but also refuses even to be in her presence.
39:16 his master This phrase reveals the loyalties of
both the accused and the accuser. Joseph has had Potiphars best interests in mind for roughly 11 years (see
note on Ge 40:1), but Potiphars wife views her husband
as no more than the master of slaves like Joseph.
39:19 he burned with anger The text does not state
the object of Potiphars anger, perhaps suggesting that
Potiphar may have been suspicious of his wife.
39:20 prison Josephs punishment is distinctly Egyptian;
incarceration is attested to in Egyptian documents, but
does not appear in other ancient Near Eastern law codes.
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But while Joseph was there in the prison, 21the
Lord was with him; he showed him kindness

and granted him favor in the eyes of the prison
warden. 22So the warden put Joseph in charge
of all those held in the prison, and he was made
responsible for all that was done there. 23The war
den paid no attention to anything under Josephs
care, because the Lord was with Joseph and gave
him success in whatever he did.
The Cupbearer and theBaker
40
Some time later, the cupbearer and the

baker of the king of Egypt offended their
master, the king of Egypt. 2Pharaoh was angry
with his two off icials, the chief cupbearer and
the chief baker, 3and put them in custody in the
house of the captain of the guard, in the same
prison where Joseph was confined. 4The captain
of the guard assigned them to Joseph, and he at
tended them.
After they had been in custody for some time,
5each of the two menthe cupbearer and the
baker of the king of Egypt, who were being held
in prisonh
ad a dream the same night, and each
dream had a meaning of its own.
6When Joseph came to them the next morning,
he saw that they were dejected. 7So he asked Phar
aohs officials who were in custody with him in his
masters house, Why do you look so sad today?
8We both had dreams, they answered, but
there is no one to interpret them.
Then Joseph said to them, Do not interpreta
tions belong to God? Tell me your dreams.
9So the chief cupbearer told Joseph his dream.
He said to him, In my dream I saw a vine in front
of me, 10and on the vine were three branches. As
40:123 While in prison, Joseph interprets dreams for
two of Pharaohs chief officials. Despite a seemingly
bleak outlook for Joseph (see v.23), his successful
interpretations ultimately lead to an encounter with Pharaoh and a promotion (ch. 41). Joseph later interprets
his circumstances in Egypt as God sovereignly arranging
using particular circumstances to ensure the preservation
of his p
eople (see 50:20).
40:1 Some time later While the time frame is not
specified here, later chronological references allow for
a reconstruction. Two years elapse before Pharaoh has
the dream that he calls upon Joseph to interpret (41:1).
Joseph is 30 years old when Pharaoh elevates him to
high office (41:46), which immediately follows his successful dream interpretation. As a result, Joseph was
probably 28 years old when he entered prison. This
means he served Potiphar for roughly 11 years (compare
37:2). cupbearer and the baker of the king of Egypt
These men are the chief officials of their professions in
Pharaohs household (v.2).
40:2 Pharaoh This word in Egyptian means great
house. In Egyptian records, this term is not used of
Egypts king until the fifteenth century BC and is not
paired with the personal name of the king as a title
soon as it budded, it blossomed, and its clusters

ripened into grapes. 11Pharaohs cup was in my
hand, and I took the grapes, squeezed them into
Pharaohs cup and put the cup in his hand.
12This is what it means, Joseph said to him.
The three branches are three days. 13Within three
days Pharaoh will lift up your head and restore
you to your position, and you will put Pharaohs
cup in his hand, just as you used to do when you
were his cupbearer. 14But when all goes well with
you, remember me and show me kindness; men
tion me to Pharaoh and get me out of this prison.
15I was forcibly carried off from the land of the
Hebrews, and even here I have done nothing to
deserve being put in a dungeon.
16When the chief baker saw that Joseph had giv
en a favorable interpretation, he said to Joseph, I
too had a dream: On my head were three baskets of
bread.a 17In the top basket were all kinds of baked
goods for Pharaoh, but the birds were eating them
out of the basket on my head.
18This is what it means, Joseph said. The three
baskets are three days. 19Within three days Phar
aoh will lift off your head and impale your body
on a pole. And the birds will eat away your flesh.
20Now the third day was Pharaohs birthday, and
he gave a feast for all his officials. He lifted up the
heads of the chief cupbearer and the chief baker
in the presence of his officials: 21He restored the
chief cupbearer to his position, so that he once
again put the cup into Pharaohs hand 22but he
impaled the chief baker, just as Joseph had said
to them in his interpretation.
23The chief cupbearer, however, did not re
member Joseph; he forgot him.
a16Orthree
wicker baskets
until roughly the tenth century BC. This means that it is

probably supplied here by a later writer or editor. chief
cupbearer A palace official who served Pharaohs wine
and oversaw his drinking needs. Since this position offered regular opportunities to poison the king, the chief
cupbearer had to be highly trustworthy.
40:13 lift up your head The Hebrew phrase used here is
a common idiom for showing favor or pardoning someone
(compare 2Ki 25:27; Jer 52:31).
40:19 will lift off your head Joseph repeats the imagery from v.13, but with a negative connotation. Unlike
the chief cupbearer, the chief baker is not restored or
pardoned; he is literally lifted off the ground and impaled
(v.22). birds will eat away your flesh This would be
especially horrible to an Egyptian. Egyptians at this
point in history linked preservation of the body to their
wellbeing in the afterlife.
40:22 impaled This could involved execution followed
by the public hanging of a body from a large pole, or the
execution itself being carried out by impalement.
40:23 chief cupbearer, however, did not remember
Josephs request in v.14 is forgotten, and he remains
in prison. Yet the earlier mention of Gods favor with
Joseph hints that something good is looming on the
horizon, despite the bleak outlook (39:2).
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Pharaohs Dreams
41
When two full years had passed, Pharaoh

had a dream: He was standing by the Nile,
2when out of the river there came up seven cows,
sleek and fat, and they grazed among the reeds.
3After them, seven other cows, ugly and gaunt,
came up out of the Nile and stood beside those
on the riverbank. 4And the cows that were ugly
and gaunt ate up the seven sleek, fat cows. Then
Pharaoh wokeup.
5He fell asleep again and had a second dream:
Seven heads of grain, healthy and good, were
growing on a single stalk. 6After them, seven other
heads of grain sproutedt hin and scorched by
the east wind. 7The thin heads of grain swallowed
up the seven healthy, full heads. Then Pharaoh
woke up; it had been a dream.
8In the morning his mind was troubled, so he
sent for all the magicians and wise men of Egypt.
Pharaoh told them his dreams, but no one could
interpret them for him.
9Then the chief cupbearer said to Pharaoh, To
day I am reminded of my shortcomings. 10Pharaoh
was once angry with his servants, and he impris
oned me and the chief baker in the house of the
captain of the guard. 11Each of us had a dream
the same night, and each dream had a meaning
of its own. 12Now a young Hebrew was there with
us, a servant of the captain of the guard. We told
him our dreams, and he interpreted them for us,
giving each man the interpretation of his dream.
13And things turned out exactly as he interpreted
them to us: I was restored to my position, and the
other man was impaled.
41:136 After being forgotten for two years, Joseph is
finally released from prison (compare note on 40:1). The
chief cupbearer remembers Josephs ability to interpret
dreams at the most opportune time. Joseph is called
upon to interpret Pharaohs puzzling dreams and subsequently reveals their meaning. The section closes with
Joseph awaiting the kings reaction to the interpretation.
41:1 Nile The sustenance of the entire nation depended
on the Nile. It flooded every year, providing millions of
acres of arable land for the nations food. Egyptians
viewed the pharaoh as the incarnation of a god (Horus)
and as the maintainer of the divinely imposed order on
earth. Any irregularity in the annual flooding of the Nile
was taken as a sign of weakness or illegitimacy with
respect to Pharaohs rule.
41:27 Pharaohs two dreams in this chapter echo
Josephs pair of dreams (37:511) and the two dreams
of the cupbearer and baker (40:519). His first dream
features cows, which had a range of symbolic meanings
in Egyptian religion. The Egyptian deity Isis, the mother
of Horus, was depicted at times as a cow. Since the
pharaoh was considered to be Horus incarnate, the cow
symbolized the mother of the pharaoh and the pharaohs
own fertility and dynastic line.
41:8 wise men The Hebrew term used here, chakham,
14So Pharaoh sent for Joseph, and he was quickly

rought from the dungeon. When he had shaved
b
and changed his clothes, he came before Pharaoh.
15Pharaoh said to Joseph, I had a dream, and no
one can interpret it. But I have heard it said of you
that when you hear a dream you can interpretit.
16I cannot do it, Joseph replied to Pharaoh,
but God will give Pharaoh the answer he desires.
17Then Pharaoh said to Joseph, In my dream I
was standing on the bank of the Nile, 18when out
of the river there came up seven cows, fat and
sleek, and they grazed among the reeds. 19After
them, seven other cows came upscrawny and
very ugly and lean. I had never seen such ugly
cows in all the land of Egypt. 20The lean, ugly
cows ate up the seven fat cows that came up first.
21But even after they ate them, no one could tell
that they had done so; they looked just as ugly as
before. Then I wokeup.
22In my dream I saw seven heads of grain, full
and good, growing on a single stalk. 23After them,
seven other heads sproutedw
ithered and thin
and scorched by the east wind. 24The thin heads
of grain swallowed up the seven good heads. I
told this to the magicians, but none of them could
explain it tome.
25Then Joseph said to Pharaoh, The dreams of
Pharaoh are one and the same. God has revealed to
Pharaoh what he is about to do. 26The seven good
cows are seven years, and the seven good heads
of grain are seven years; it is one and the same
dream. 27The seven lean, ugly cows that came up
afterward are seven years, and so are the seven
worthless heads of grain scorched by the east
wind: They are seven years of famine.
occurs often in the OT (see Da 2:1214; 5:78). It refers

to people in the kings immediate circle who were either
skilled in divinationdiscerning the will of deities based
on using objects, omens or particular methodsor
served as advisers.
41:1457 References to various Egyptian practices in
the Joseph story, especially in this passage, may help
correlate the narrative with Egyptian history, thereby
providing a chronological marker for Joseph, but the
proposed correlations are disputed. This debate centers
on whether or not elements of the Joseph story correlate
with Egypts Hyksos period (ca. 17001570 BC), a time
when Semites from Syria-Palestine ruled the eastern
delta of Egypt. This debate has effects on the dating
of the exodus (see note on Ex 1:17; note on Ex 1:8;
note on Ex 1:11).
41:14 shaved It is likely that both Josephs head and
beard were shaved. Egyptians were generally clean
shaven, though iconography of the Old Kingdom (ca.
25752150) indicates that some males had beards
or moustaches.
41:1724 Pharaoh repeats his dreams to Joseph as
he did with his magicians and wise men (Ge 41:18).
Only minor variations between the two accounts appear
in the Hebrew text.
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G e n e s i s 4 1 : 4 8 | 79
28It is just as I said to Pharaoh: God has shown
Pharaoh what he is about to do. 29Seven years of

great abundance are coming throughout the land
of Egypt, 30but seven years of famine will follow
them. Then all the abundance in Egypt will be
forgotten, and the famine will ravage the land.
31The abundance in the land will not be remem
bered, because the famine that follows it will be
so severe. 32The reason the dream was given to
Pharaoh in two forms is that the matter has been
firmly decided by God, and God will do it soon.
33And now let Pharaoh look for a discerning
and wise man and put him in charge of the land of
Egypt. 34Let Pharaoh appoint commissioners over
the land to take a fifth of the harvest of Egypt dur
ing the seven years of abundance. 35They should
collect all the food of these good years that are
coming and store up the grain under the authority
of Pharaoh, to be kept in the cities for food. 36This
food should be held in reserve for the country, to
be used during the seven years of famine that will
come upon Egypt, so that the country may not be
ruined by the famine.
37The plan seemed good to Pharaoh and to all
his off icials. 38So Pharaoh asked them, Can we
find anyone like this man, one in whom is the
spirit of Goda?
39Then Pharaoh said to Joseph, Since God has
made all this known to you, there is no one so dis
cerning and wise as you. 40You shall be in charge
41:2631 Joseph interprets the details of Pharaohs
dreams. God reveals that he will bring seven years of
great agricultural abundance to Egypt and afterward seven
years of devastating famine. The famine will be so severe
that no one will remember the seven years of plenty.
41:3757 Pharaoh promotes Joseph following the satisfactory interpretation of his dreams (41:2631). He
recognizes that Joseph has been divinely given the interpretation and that if the predicted disaster happens,
no one is better positioned to guide Egypt through it.
Joseph has already presented Pharaoh with the solution
for surviving the seven-year famine.
Pharaoh also elevates Joseph through the ranks of
Egyptian society. Pharaoh marries Joseph into a prestigious family. Pharaoh also makes Joseph second in
commandwhich means he appointed Joseph as leader
of at least the granaries and palace, and perhaps even as
grand vizier of Egypt in general. It is difficult to know what
position precisely Joseph obtained since the titles used
in this section are Hebrew terms, not words borrowed
from Egyptian, although they seem to reflect Egyptian
positions. Although the idea of a Semite from Canaan
attaining such high status is abnormal, examples of
Semitic high officials are known from Egyptian texts. As
the years of plenty pass and the famine strikes the land,
Joseph will be able to help Egypt, his family and the rest
of the world survive.
41:38 spirit of God The Hebrew phrase used here
could be a reference to an empowering by Josephs God,
Yahweh, or an Egyptian god. It may also be translated
of my palace, and all my people are to submit to

your orders. Only with respect to the throne will
I be greater than you.
Joseph inCharge ofEgypt

41So Pharaoh said to Joseph, I hereby put you
in charge of the whole land of Egypt. 42Then
Pharaoh took his signet ring from his finger and
put it on Josephs finger. He dressed him in robes
of fine linen and put a gold chain around his neck.
43He had him ride in a chariot as his second-incommand,b and people shouted before him, Make
wayc! Thus he put him in charge of the whole
land of Egypt.
44Then Pharaoh said to Joseph, I am Pharaoh,
but without your word no one will lift hand or
foot in all Egypt. 45Pharaoh gave Joseph the name
Zaphenath-Paneah and gave him Asenath daugh
ter of Potiphera, priest of On,d to be his wife. And
Joseph went throughout the land of Egypt.
46Joseph was thirty years old when he entered
the service of Pharaoh king of Egypt. And Joseph
went out from Pharaohs presence and traveled
throughout Egypt. 47During the seven years of
abundance the land produced plentifully. 48Joseph
collected all the food produced in those seven
years of abundance in Egypt and stored it in the
a38Orof
the gods b43Orin the chariot of his second-incommand; or in his second chariot c43OrBow down
is, Heliopolis; also in verse50
d45 That
as the spirit of the gods and refer to the Egyptian

pantheon in general. Since this is spoken by Pharaoh,
he likely means that in his perception the Egyptian gods
are with Joseph.
41:40 in charge of my palace Compare 39:4 and
note. Only with respect to the throne It is difficult
to identify which office Joseph was appointed to in the
Egyptian bureaucracy.
41:4243 There are many scenes in surviving Egyptian
records that depict the bestowal of a reward by a pharaoh
or commemorate an appointment to high office (or both).
In general, the scenes include the same elements as the
Joseph story: bestowal of a seal or insignia of authority,
a gold necklace, fine linen garments and an honorific
chariot ride (vv.4243).
41:42 signet ring This ring signified the Pharaohs
approval, functioning like his signature of approval for
a mandate.
41:45 Zaphenath-Paneah Joseph is given an Egyptian
name, though the narrative continues to refer to him as
Joseph. The precise derivation and meaning of this name
is unknown. Asenath This name or title likely means
she who belongs to Neith; Neith is an Egyptian goddess. This name does not appear among extant Egyptian
texts. Potiphera Likely a variant of the name Potiphar,
but probably not the same person as Josephs former
master. See note on 37:36. On The central location for
Egyptian worship of Ra, the sun god.
41:46 Joseph was thirty years old Roughly 13 years
have passed since Joseph was sold into slavery (see
37:2). Compare note on 40:1.
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80 | G e n e s i s 4 1 : 4 9
cities. In each city he put the food grown in the

f ields surrounding it. 49Joseph stored up huge
quantities of grain, like the sand of the sea; it was
so much that he stopped keeping records because
it was beyond measure.
50Before the years of famine came, two sons
were born to Joseph by Asenath daughter of Po
tiphera, priest of On. 51Joseph named his firstborn
Manasseha and said, It is because God has made
me forget all my trouble and all my fathers house
hold. 52The second son he named Ephraimb and
said, It is because God has made me fruitful in
the land of my suffering.
53The seven years of abundance in Egypt came
to an end, 54and the seven years of famine began,
just as Joseph had said. There was famine in all
the other lands, but in the whole land of Egypt
there was food. 55When all Egypt began to feel
the famine, the people cried to Pharaoh for food.
Then Pharaoh told all the Egyptians, Go to Joseph
and do what he tells you.
56When the famine had spread over the whole
country, Joseph opened all the storehouses and
sold grain to the Egyptians, for the famine was
severe throughout Egypt. 57And all the world came
to Egypt to buy grain from Joseph, because the
famine was severe everywhere.
Josephs Brothers Go toEgypt
42
When Jacob learned that there was grain

in Egypt, he said to his sons, Why do you
just keep looking at each other? 2He continued, I
have heard that there is grain in Egypt. Go down
there and buy some for us, so that we may live
and not die.
41:51 Manasseh The Hebrew name here, menashsheh,
roughly means he who causes to forget, hence Josephs
explanation of the name, in which he uses the similar
sounding Hebrew verbal form nashshani.
41:52 Ephraim This name is derived from the Hebrew
verb, parah, meaning to be fruitful. made me fruitful
The Hebrew verb form used here, hiphrani, is a wordplay
on the name Ephraim (ephrayim in Hebrew); it describes
abundance and prosperity, hence Josephs explanation
of the name. See the p
eople diagram Josephs, Son of
Jacob, Family Tree on p. XXXX.
41:54 seven years of famine References to Nile irregularities and famineseven seven-year famineshave
survived in Egyptian records.
FAMINES IN GENESIS
Ge 12:10
Ge 26:1
Ge 41:5342:5
42:138 Because the famine is widespread throughout

the Mediterranean world, starving people from impoverished countries must travel to Egypt to buy food. This sets
the stage for Josephs reunion with his family.
3Then ten of Josephs brothers went down to

buy grain from Egypt. 4But Jacob did not send
Benjamin, Josephs brother, with the others, be
cause he was afraid that harm might come to him.
5So Israels sons were among those who went to
buy grain, for there was famine in the land of
Canaan also.
6Now Joseph was the governor of the land, the
person who sold grain to all its people. So when
Josephs brothers arrived, they bowed down to
him with their faces to the ground. 7As soon as
Joseph saw his brothers, he recognized them, but
he pretended to be a stranger and spoke harshly
to them. Where do you come from? he asked.
From the land of Canaan, they replied, to
buy food.
8Although Joseph recognized his brothers, they
did not recognize him. 9Then he remembered
his dreams about them and said to them, You
are spies! You have come to see where our land
is unprotected.
10No, my lord, they answered. Your servants
have come to buy food. 11We are all the sons of one
man. Your servants are honest men, not spies.
12No! he said to them. You have come to see
where our land is unprotected.
13But they replied, Your servants were twelve
brothers, the sons of one man, who lives in the
land of Canaan. The youngest is now with our
father, and one is no more.
14Joseph said to them, It is just as I told you:
You are spies! 15And this is how you will be tested:
As surely as Pharaoh lives, you will not leave this
a51 Manasseh
sounds like and may be derived from the Hebrew for

forget. b52 Ephraim sounds like the Hebrew for twice fruitful.
When his brothers arrive to buy grain, they dont

recognize Joseph, but Joseph recognizes them. Joseph
asks his brothers a series of questions, and he tests
them to see whether they have changed over the past
twenty or more years. He initially accuses his brothers
of spying and has them imprisoned for three days. Since
Joseph wants to see Benjamin, he demands that they
bring him to Egypt to validate their word. In the meantime,
he holds one brother in prison as collateral. When the
brothers return home and report what has happened,
Jacob refuses to let them take Benjamin, fearing that
he will never see the boy again.
42:3 ten of Josephs brothers There may have been a
per capita food distribution rule in Egypt, requiring all ten
brothers to make the trip. Compare 29:3135; 30:124.
42:9 dreams This scene is the fulfillment of the dreams
that Joseph reported to his family prior to being sold into
slavery (37:511).
42:13 twelve The brothers must explain this number to
Joseph because only ten appear before him.
42:15 As surely as Pharaoh lives Joseph swears on
the life of the most powerful authority in the landthe
king of Egypt who thought of himself as a god incarnate
(compare 1Sa 17:55; 25:26; 2Sa 14:19; 15:21). This
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G e n e s i s 4 3 : 2 | 81
place unless your youngest brother comes here.

16Send one of your number to get your brother;
the rest of you will be kept in prison, so that your
words may be tested to see if you are telling the
truth. If you are not, then as surely as Pharaoh
lives, you are spies! 17And he put them all in cus
tody for three days.
18On the third day, Joseph said to them, Do this
and you will live, for I fear God: 19If you are honest
men, let one of your brothers stay here in prison,
while the rest of you go and take grain back for
your starving households. 20But you must bring
your youngest brother to me, so that your words
may be verified and that you may not die. This
they proceeded todo.
21They said to one another, Surely we are being
punished because of our brother. We saw how
distressed he was when he pleaded with us for
his life, but we would not listen; thats why this
distress has come onus.
22Reuben replied, Didnt I tell you not to sin
against the boy? But you wouldnt listen! Now we
must give an accounting for his blood. 23They did
not realize that Joseph could understand them,
since he was using an interpreter.
24He turned away from them and began to weep,
but then came back and spoke to them again. He
had Simeon taken from them and bound before
their eyes.
25Joseph gave orders to fill their bags with grain,
to put each mans silver back in his sack, and to
give them provisions for their journey. After this
was done for them, 26they loaded their grain on
their donkeys and left.
27At the place where they stopped for the night
one of them opened his sack to get feed for his
donkey, and he saw his silver in the mouth of his
sack. 28My silver has been returned, he said to
his brothers. Here it is in my sack.
Their hearts sank and they turned to each oth
er trembling and said, What is this that God has
done tous?
kind of oath appears in an Egyptian inscription from the
twentieth century BC.
42:22 not to sin against the boy This indicates that
all ten of Josephs older brothers are morally at fault for
what happened to him. we must give an accounting
for his blood This could indicate that the brothers never
told Reuben what they actually did to Josephhe seems
to think Joseph is dead.
42:24 Simeon The second oldest brother, who was a
son of Leah (Ge 29:33), and one of the two brothers who
slaughtered the men of Shechem (ch. 34).
42:27 place where they stopped for the night This
refers to a temporary encampment, not an inn.
42:2934 Josephs ten older brothers recount the
misfortunes of their trip to their father Jacob. Perhaps
sensing that Jacob does not trust them to take care of
Benjamin, they spin the story as positively as they can.
They seem to believe that if Jacob will allow Benjamin
to accompany them to Egypt, then all tensions will be
29When
they came to their father Jacob in the

land of Canaan, they told him all that had happened
to them. They said, 30The man who is lord over the
land spoke harshly to us and treated us as though
we were spying on the land. 31But we said to him,
We are honest men; we are not spies. 32We were
twelve brothers, sons of one father. One is no more,
and the youngest is now with our father in Canaan.
33Then the man who is lord over the land said
to us, This is how I will know whether you are
honest men: Leave one of your brothers here with
me, and take food for your starving households
and go. 34But bring your youngest brother to me
so I will know that you are not spies but honest
men. Then I will give your brother back to you,
and you can tradea in the land.
35As they were emptying their sacks, there in
each mans sack was his pouch of silver! When
they and their father saw the money pouches,
they were frightened. 36Their father Jacob said
to them, You have deprived me of my children.
Joseph is no more and Simeon is no more, and
now you want to take Benjamin. Everything is
againstme!
37Then Reuben said to his father, You may put
both of my sons to death if I do not bring him
back to you. Entrust him to my care, and I will
bring him back.
38But Jacob said, My son will not go down there
with you; his brother is dead and he is the only
one left. If harm comes to him on the journey you
are taking, you will bring my gray head down to
the grave in sorrow.
The Second Journey toEgypt
43
Now the famine was still severe in the land.

2So when they had eaten all the grain they
had brought from Egypt, their father said to them,
Go back and buy us a little more food.
a34Ormove
about freely
resolved. Although Jacob is silent during this discussion,

the outlook seems favorable until v.36.
42:37 You may put both of my sons to death Since
Reuben had four sons (46:9), the text likely refers to
two of his sons.
42:38 to the grave The Hebrew text here uses the word
sheol (see note on 37:35).
43:134 When the famine grows more severe and food
supplies run low, Jacob must send his sons back to
Egypt for additional grain. But they refuse to go without
Benjamin. Judahacting as the firstborn in place of
Reuben, Simeon and Levi (see note on 49:8)agrees
to take responsibility for Benjamins safety, and Jacob
reluctantly allows Benjamin to travel with him (compare
37:2528). Once the brothers present Benjamin to
Joseph, Simeon is restored to them (compare 42:24).
Joseph also prepares a feast and tests them further to
see whether they have changed (see 42:11).
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82 | G e n e s i s
Josephs, Son of Jacob, Family Tree
Abraham
Potiphera
Sarah
Isaac
Rebekah
Esau
Jacob
Joseph
Rachel
Asenath
Manasseh
Asriel
Jair
Benjamin
Ephraim
Makir
Shuthelah
Beker
Tahan
Ezer
Beriah
Sheerah
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G ENESIS | 83
Laban
Leah
Reuben, Simeon,
Levi, Judah, Issachar,
Zebulun & Dinah
Bihah
Dan
Naphtali
Zilpah
Gad
Asher
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84 | G e n e s i s 4 3 : 3
3But Judah said to him, The man warned us sol
emnly, You will not see my face again unless your
brother is with you. 4If you will send our brother
along with us, we will go down and buy food for
you. 5But if you will not send him, we will not go
down, because the man said to us, You will not see
my face again unless your brother is with you.
6Israel asked, Why did you bring this trou
ble on me by telling the man you had another
brother?
7They replied, The man questioned us closely
about ourselves and our family. Is your father
still living? he asked us. Do you have another
brother? We simply answered his questions. How
were we to know he would say, Bring your broth
er down here?
8Then Judah said to Israel his father, Send the
boy along with me and we will go at once, so that
we and you and our children may live and not die.
9I myself will guarantee his safety; you can hold
me personally responsible for him. If I do not
bring him back to you and set him here before
you, I will bear the blame before you all my life.
10As it is, if we had not delayed, we could have
gone and returned twice.
11Then their father Israel said to them, If it
must be, then do this: Put some of the best prod
ucts of the land in your bags and take them down
to the man as a gifta little balm and a little hon
ey, some spices and myrrh, some pistachio nuts
and almonds. 12Take double the amount of silver
with you, for you must return the silver that was
put back into the mouths of your sacks. Perhaps
it was a mistake. 13Take your brother also and go
back to the man at once. 14And may God Almightya
grant you mercy before the man so that he will let
your other brother and Benjamin come back with
you. As for me, if I am bereaved, I am bereaved.
15So the men took the gifts and double the
amount of silver, and Benjamin also. They hur
ried down to Egypt and presented themselves to
Joseph. 16When Joseph saw Benjamin with them,
he said to the steward of his house, Take these
men to my house, slaughter an animal and prepare
a meal; they are to eat with me at noon.
17The man did as Joseph told him and took the
men to Josephs house. 18Now the men were fright
43:7 ourselves and our family This explanation includes details not found in the sons explanation to
Jacob in ch. 42. The former chapter apparently presented
a summary.
43:8 boy The Hebrew term used here, naar, is used to
describe Benjamin in 44:22 and 44:3034. The term
can refer to a male from infancy (Ex 2:6) up until young
adulthood (Ge 34:19).
43:10 we could have gone and returned twice This
is likely hyperbole, but if not, then their brother Simeon
has been imprisoned in Egypt for several months (compare 42:24).
43:21 place where we stopped for the night As in
ened when they were taken to his house. They

thought, We were brought here because of the
silver that was put back into our sacks the f irst
time. He wants to attack us and overpower us and
seize us as slaves and take our donkeys.
19So they went up to Josephs steward and spoke
to him at the entrance to the house. 20We beg your
pardon, our lord, they said, we came down here
the first time to buy food. 21But at the place where
we stopped for the night we opened our sacks and
each of us found his silvert he exact weighti n
the mouth of his sack. So we have brought it back
with us. 22We have also brought additional silver
with us to buy food. We dont know who put our
silver in our sacks.
23Its all right, he said. Dont be afraid. Your
God, the God of your father, has given you trea
sure in your sacks; I received your silver. Then
he brought Simeon out to them.
24The steward took the men into Josephs house,
gave them water to wash their feet and provided
fodder for their donkeys. 25They prepared their
gifts for Josephs arrival at noon, because they had
heard that they were to eat there.
26When Joseph came home, they presented to
him the gifts they had brought into the house,
and they bowed down before him to the ground.
27He asked them how they were, and then he said,
How is your aged father you told me about? Is
he still living?
28They replied, Your servant our father is still
alive and well. And they bowed down, prostrating
themselves before him.
29As he looked about and saw his brother Benja
min, his own mothers son, he asked, Is this your
youngest brother, the one you told me about? And
he said, God be gracious to you, my son. 30Deeply
moved at the sight of his brother, Joseph hurried
out and looked for a place to weep. He went into
his private room and wept there.
31After he had washed his face, he came out
and, controlling himself, said, Serve the food.
32They served him by himself, the brothers by
themselves, and the Egyptians who ate with him by
themselves, because Egyptians could not eat with
Hebrews, for that is detestable to Egyptians. 33The
a14Hebrew
El-Shaddai
42:27, this refers to a temporary encampment, not

an inn.
43:24 to wash their feet In the ancient Near East,
people were customarily given water to wash their feet
upon being welcomed into someones home.
43:29 Benjamin Josephs only full brother. God be
gracious to you, my son Joseph is probably still using
an interpreter (42:23). Up to this point in the narrative,
he has not said anything like this to any of the brothers.
43:31 Serve the food Joseph hosts a meal for his
brothers; this is an ironic echo of how his brothers had
callously sat down to eat and debate his fate after throwing him into a pit (37:25).
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G e n e s i s 4 4 : 1 9 | 85
men had been seated before him in the order of their

ages, from the firstborn to the youngest; and they
looked at each other in astonishment. 34When por
tions were served to them from Josephs table, Ben
jamins portion was five times as much as anyone
elses. So they feasted and drank freely with him.
A Silver Cup inaSack
44
Now Joseph gave these instructions to the

steward of his house: Fill the mens sacks
with as much food as they can carry, and put each
mans silver in the mouth of his sack. 2Then put
my cup, the silver one, in the mouth of the youn
gest ones sack, along with the silver for his grain.
And he did as Joseph said.
3As morning dawned, the men were sent on
their way with their donkeys. 4They had not gone
far from the city when Joseph said to his steward,
Go after those men at once, and when you catch
up with them, say to them, Why have you re
paid good with evil? 5Isnt this the cup my master
drinks from and also uses for divination? This is
a wicked thing you have done.
6When he caught up with them, he repeat
ed these words to them. 7But they said to him,
Why does my lord say such things? Far be it from
your servants to do anything like that! 8We even
brought back to you from the land of Canaan the
silver we found inside the mouths of our sacks.
So why would we steal silver or gold from your
43:32 the Egyptians who ate with him by themselves
Joseph eats alone because he is a member of the political elite. The other Egyptians eat apart from Josephs
brothers because of a cultural sense of racial superiority.
Egyptian art often portrays Semites and other foreigners as inferior. Egyptian artifactssuch as footrests
decorated with foreignersshow that foreigners like
Semites were viewed as p
eople who could be treaded
upon by Egyptians.
44:134 Joseph devises one final test to determine
his brothers true character. He hides a divination cup
in Benjamins sack of grain and accuses the brothers of
stealing it. Vehemently denying the charge and confident
of their innocence, they promise the life of the thief. Much
to their chagrin, the silver cup turns up in Benjamins
sack. In response, Judah makes a passionate plea before
Joseph and offers his life as a ransom for Benjamins.
44:2 silver References to silver occur repeatedly in the
Joseph story (chs. 3745). Here, the reference conveys
the irony of the situation: Josephs brothers sold him
into slavery for 20 pieces of silver (37:28); now Joseph
uses a silver object to test them and drive them into a
state of panic.
44:5 uses for divination The narrative never states explicitly that Joseph practiced divination, although Joseph
seems to suggest that he did (v.15). Divination often
involved determining the will of a deity by using some
sort of object; like the cup referenced in v.2. If Joseph
did practice divination, then he could have practiced
it in a way that fit with belief in Yahweh (compare Lev
16:8), although the usage of a cup in divination is never
masters house? 9If
any of your servants is found

to have it, he will die; and the rest of us will be
come my lords slaves.
10Very well, then, he said, let it be as you say.
Whoever is found to have it will become my slave;
the rest of you will be free from blame.
11Each of them quickly lowered his sack to
the ground and opened it. 12Then the steward
proceeded to search, beginning with the oldest
and ending with the youngest. And the cup was
found in Benjamins sack. 13At this, they tore their
clothes. Then they all loaded their donkeys and
returned to the city.
14Joseph was still in the house when Judah and
his brothers came in, and they threw themselves
to the ground before him. 15Joseph said to them,
What is this you have done? Dont you know that
a man like me can find things out by divination?
16What can we say to my lord? Judah replied.
What can we say? How can we prove our inno
cence? God has uncovered your servants guilt.
We are now my lords slavesw
e ourselves and
the one who was found to have the cup.
17But Joseph said, Far be it from me to do such
a thing! Only the man who was found to have the
cup will become my slave. The rest of you, go back
to your father in peace.
18Then Judah went up to him and said: Pardon
your servant, my lord, let me speak a word to my
lord. Do not be angry with your servant, though
you are equal to Pharaoh himself. 19My lord asked
specifically allowed, the casting of lots is. Joseph also
could have practiced Egyptian divination, which was later
prohibited, as it meant synchronism and calling upon
foreign deities (see Dt 18:914). There are some possible indicators that Joseph was an Egyptian diviner: He
married the daughter of an Egyptian priest and seems to
become fully assimilated as an Egyptian, to the point that
his brothers do not even recognize him (Ge 41:4245;
compare note on 42:15). Compare note on 44:15.
44:9 he will die Neither OT law nor known Egyptian
legal material require the death penalty for property
crimes of this nature.
44:13 tore their clothes This was Reubens response
when he thought his brothers had killed Joseph (see Ge
37:29 and note). Jacob exhibited this same response
when he learned of Josephs untimely demise (see
37:34). Now, in light of Benjamins impending death
and their fathers certain grief, all the brothers repeat
this gesture.
44:15 divination Joseph could be referencing his gift
of receiving prophetic dreams and interpreting them or
some other form of divination, such as using the cup
referenced in 44:2 for divination. See note on 44:5.
44:1926 In this section Judah recounts the events
of 42:1020 and 43:15. By repeating these events
and showing Benjamins importance to his father
particularly in vv.2731Judah provides the basis
for his appeal in v.33. Joseph didnt hear the brothers
conversation with their father in Canaan, so Judah hopes
that this background will cause Joseph to consider their
fathers best interests.
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86 | G e n e s i s 4 4 : 2 0
his servants, Do you have a father or a brother?

20And we answered, We have an aged father, and
there is a young son born to him in his old age.
His brother is dead, and he is the only one of his
mothers sons left, and his father loves him.
21Then you said to your servants, Bring him
down to me so I can see him for myself. 22And we
said to my lord, The boy cannot leave his father;
if he leaves him, his father will die. 23But you
told your servants, Unless your youngest brother
comes down with you, you will not see my face
again. 24When we went back to your servant my
father, we told him what my lord had said.
25Then our father said, Go back and buy a little
more food. 26But we said, We cannot go down.
Only if our youngest brother is with us will we go.
We cannot see the mans face unless our youngest
brother is withus.
27Your servant my father said to us, You know
that my wife bore me two sons. 28One of them
went away from me, and I said, He has surely
been torn to pieces. And I have not seen him
since. 29If you take this one from me too and harm
comes to him, you will bring my gray head down
to the grave in misery.
30So now, if the boy is not with us when I go
back to your servant my father, and if my father,
whose life is closely bound up with the boys life,
31sees that the boy isnt there, he will die. Your
servants will bring the gray head of our father
down to the grave in sorrow. 32Your servant guar
anteed the boys safety to my father. I said, If I do
not bring him back to you, I will bear the blame
before you, my father, all my life!
33Now then, please let your servant remain
here as my lords slave in place of the boy, and let
the boy return with his brothers. 34How can I go
back to my father if the boy is not with me? No!
Do not let me see the misery that would come on
my father.
Joseph Makes Himself Known
45
Then Joseph could no longer control him

self before all his attendants, and he cried
out, Have everyone leave my presence! So there
was no one with Joseph when he made himself
known to his brothers. 2And he wept so loud
44:28 torn to pieces See 37:33.
45:128 Joseph can no longer hold back his emotions.
Moved by Judahs impassioned plea for Benjamins release and for the life of his father Jacob, Joseph reveals
his identity to his brothers. They are stunned but relieved.
Joseph embraces themparticularly Benjaminand
explains that God has used his journey to Egypt for good.
Pharaoh is pleased when he hears of the arrival of
Josephs brothers. He provides the necessary means to
transport Josephs family from Canaan to Egypt. He also
gives them the best things Egypt has to offer. Not only will
they live comfortably through the famine, they will also
ly that the Egyptians heard him, and Pharaohs

household heard aboutit.
3Joseph said to his brothers, I am Joseph! Is
my father still living? But his brothers were not
able to answer him, because they were terrified
at his presence.
4Then Joseph said to his brothers, Come close
to me. When they had done so, he said, I am your
brother Joseph, the one you sold into Egypt! 5And
now, do not be distressed and do not be angry
with yourselves for selling me here, because it
was to save lives that God sent me ahead of you.
6For two years now there has been famine in the
land, and for the next five years there will be no
plowing and reaping. 7But God sent me ahead of
you to preserve for you a remnant on earth and
to save your lives by a great deliverance.a
8So then, it was not you who sent me here,
but God. He made me father to Pharaoh, lord of
his entire household and ruler of all Egypt. 9Now
hurry back to my father and say to him, This is
what your son Joseph says: God has made me lord
of all Egypt. Come down to me; dont delay. 10You
shall live in the region of Goshen and be near
mey
ou, your children and grandchildren, your
flocks and herds, and all you have. 11I will provide
for you there, because five years of famine are
still to come. Otherwise you and your household
and all who belong to you will become destitute.
12You can see for yourselves, and so can my
brother Benjamin, that it is really I who am speak
ing to you. 13Tell my father about all the honor ac
corded me in Egypt and about everything you have
seen. And bring my father down here quickly.
14Then he threw his arms around his broth
er Benjamin and wept, and Benjamin embraced
him, weeping. 15And he kissed all his brothers and
wept over them. Afterward his brothers talked
with him.
16When the news reached Pharaohs palace that
Josephs brothers had come, Pharaoh and all his
officials were pleased. 17Pharaoh said to Joseph,
Tell your brothers, Do this: Load your animals
and return to the land of Canaan, 18and bring
your father and your families back to me. I will
a7Orsave
you as a great band of survivors
have a safe, fertile area in which to increase their wealth

and clan. This suggests the value of Joseph to Pharaoh.
45:8 father to Pharaoh In Egyptian literature, titles
similar to this one are attributed to Egyptians other than
just Pharaoh. It is used for the pharaohs physical father,
tutor and father-in-law. The title could also be used as
an honorary title for someone who incurred special favor
from the pharaoh, which likely describes Josephs case.
45:10 Goshen This likely refers to the northeastern
region of the Nile delta.
45:18 you can enjoy the fat of the land Refers to
the abundance that the land or soil offersits produce.
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G e n e s i s 4 6 : 1 3 | 87
give you the best of the land of Egypt and you can
enjoy the fat of the land.
19You are also directed to tell them, Do this:
Take some carts from Egypt for your children and
your wives, and get your father and come. 20Never
mind about your belongings, because the best of
all Egypt will be yours.
21So the sons of Israel did this. Joseph gave them
carts, as Pharaoh had commanded, and he also
gave them provisions for their journey. 22To each
of them he gave new clothing, but to Benjamin he
gave three hundred shekelsa of silver and five sets
of clothes. 23And this is what he sent to his father:
ten donkeys loaded with the best things of Egypt,
and ten female donkeys loaded with grain and
bread and other provisions for his journey. 24Then
he sent his brothers away, and as they were leav
ing he said to them, Dont quarrel on the way!
25So they went up out of Egypt and came to
their father Jacob in the land of Canaan. 26They
told him, Joseph is still alive! In fact, he is ruler
of all Egypt. Jacob was stunned; he did not be
lieve them. 27But when they told him everything
Joseph had said to them, and when he saw the carts
Joseph had sent to carry him back, the spirit of
their father Jacob revived. 28And Israel said, Im
convinced! My son Joseph is still alive. I will go
and see him before I die.
Jacob Goes toEgypt
46
So Israel set out with all that was his, and

when he reached Beersheba, he offered
sacrifices to the God of his father Isaac.
2And God spoke to Israel in a vision at night
and said, Jacob! Jacob!
45:2528 Although Jacob would have likely asked,

there is no indication here or elsewhere that Joseph or
his brothers ever discussed with Jacob the story of how
Joseph ended up in Egypt. The depiction here is of a
father who thinks only of seeing his son, long presumed
dead. Once he recovers from the shock of learning
that Joseph is not only alive, but at the apex of power
in Egypt, Jacob does not hesitate to make the journey.
46:127 Jacob gathers the clan and offers sacrifices to
God on the way out of Canaan. In a vision, God grants
Jacob permission to go to Egypt and promises to make
him a great nation there. He also promises to bring Israel
back to the land of Canaanthe promised land. This
portion of the chapter also catalogues the members of
Jacobs family that accompany him to Egypt.
46:1 Israel Jacob, father of Joseph and his brothers
(see 32:28). The narrative alternates between his given
name at birth, Jacob, and the name Yahweh gave him,
Israel. Beersheba Jacobs reasons for stopping here
are unknown, but this location occurs in other patriarchal
narratives (see 21:14,3133).
46:2 a vision at night This likely refers to a dream,
though the normal Hebrew word for dreaming (chalom,
3I am God, the God of
your father, he said. Do

not be afraid to go down to Egypt, for I will make
you into a great nation there. 4I will go down to
Egypt with you, and I will surely bring you back
again. And Josephs own hand will close your eyes.
5Then Jacob left Beersheba, and Israels sons
took their father Jacob and their children and
their wives in the carts that Pharaoh had sent
to transport him. 6So Jacob and all his offspring
went to Egypt, taking with them their livestock
and the possessions they had acquired in Canaan.
7Jacob brought with him to Egypt his sons and
grandsons and his daughters and granddaugh
tersa ll his offspring.
8These are the names of the sons of Israel (Jacob
and his descendants) who went to Egypt:
Reuben the firstborn of Jacob.

9 The sons of Reuben:
Hanok, Pallu, Hezron and Karmi.
10 The sons of Simeon:
Jemuel, Jamin, Ohad, Jakin, Zohar and Sha
ul the son of a Canaanite woman.
11 The sons of Levi:
Gershon, Kohath and Merari.
12 The sons of Judah:
Er, Onan, Shelah, Perez and Zerah (but Er
and Onan had died in the land of Canaan).
The sons of Perez:
Hezron and Hamul.
13 The sons of Issachar:
Tola, Puah,b Jashubc and Shimron.
a22 That
is, about 71/2 pounds or about 3.5 kilograms

Pentateuch and Syriac (see also 1Chron. 7:1);
Masoretic Text Puvah c13 Samaritan Pentateuch and some
Septuagint manuscripts (see also Num. 26:24 and 1Chron. 7:1);
Masoretic Text Iob
b13 Samaritan
which occurs in 20:3; 28:12; 31:11; 37:510) is not

used here.
46:4 I will go down Though this may seem obvious
given Gods omnipresence, it is noteworthy in light of
the notion of sacred geographythe Israelite notion that
the God of Israel allowed foreign nations to be under
the jurisdiction of other gods after the Babel event (see
11:19; Dt 4:1920; 32:89).
46:827 These genealogiesarranged according to
the mother of each brother, in the order of Leah, Zilpah,
Rachel and Bilhahcontain numerous inconsistencies
with other OT genealogies for the sons of Jacob (compare
Nu 26; 1Ch 28). This could indicate that this genealogy,
in parallel with the similar one in Ex 1:17, focuses on
peopleand reaching the symbolic number of 70while
others focus on clans. While 70 nations are listed in Ge
10, here 70 p
eople related to Israel (Jacob) are listed,
suggesting that the nation of Israel functions as a new
beginning for humanity.
46:925 This section lists the names of Jacobs descendants, most of whom accompanied him to Egypt. Joseph
and his sons were already there (see 46:1920). Each
list begins with one of Jacobs sons, grouped according
to their mothers (compare note on 46:827).
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88 | G e n e s i s 4 6 : 1 4
14 The sons of Zebulun:

Sered, Elon and Jahleel.
15These were the sons Leah bore to Jacob in
Paddan Aram,a besides his daughter Dinah. These
sons and daughters of his were thirty-three in all.
16 The sons of Gad:
Zephon,b Haggi, Shuni, Ezbon, Eri, Arodi
and Areli.
17 The sons of Asher:
Imnah, Ishvah, Ishvi and Beriah.
Their sister was Serah.
The sons of Beriah:
Heber and Malkiel.
18These were the children born to Jacob by
Zilpah, whom Laban had given to his daughter
Leahsixteen in all.
19 The sons of Jacobs wife Rachel:
Joseph and Benjamin. 20In Egypt, Manasseh
and Ephraim were born to Joseph by Ase
nath daughter of Potiphera, priest of On.c
21 The sons of Benjamin:
Bela, Beker, Ashbel, Gera, Naaman, Ehi,
Rosh, Muppim, Huppim and Ard.
22These were the sons of Rachel who were born
to Jacobfourteen in all.
23 The son of Dan:
Hushim.
24 The sons of Naphtali:
Jahziel, Guni, Jezer and Shillem.
25These were the sons born to Jacob by Bilhah,
whom Laban had given to his daughter Rachel
seven in all.
26All those who went to Egypt with Jacob
t hose who were his direct descendants, not count
ing his sons wivesn
umbered sixty-six persons.
27With the two sonsd who had been born to Joseph
in Egypt, the members of Jacobs famil y, which
went to Egypt, were seventye in all.
28Now Jacob sent Judah ahead of him to Joseph
to get directions to Goshen. When they arrived
46:26 sixty-six The total descendants of Israel (Jacob)

given in v.27 is 70. This can be explained by the figure
66 referring just to those who came to Egypt. Er and
Onan did not come to Egypt but died in Canaan before
the journey was made (38:110). Josephs two sons,
Ephraim and Manasseh, were born in Egypt and could
also be subtracted. The figure 66 could also involve
adding Dinah and subtracting Joseph.
46:27 seventy This figure may be arrived at by counting the p
eople listed in this genealogy and then adding
Joseph, his two sons, and Jacob or Dinah. Compare
note on 46:26.
46:2834 Jacob and Joseph are finally reunited after the
nearly two decades since Joseph was sold into slavery.
After spending time with his father, Joseph prepares the
family for their audience with Pharaoh. He tells them
what to say to ensure that they are given Egypts fertile
pastureland to the north.
in the region of Goshen, 29Joseph had his chariot

made ready and went to Goshen to meet his father
Israel. As soon as Joseph appeared before him, he
threw his arms around his fatherf and wept for
a long time.
30Israel said to Joseph, Now I am ready to die,
since I have seen for myself that you are still alive.
31Then Joseph said to his brothers and to his
fathers household, I will go up and speak to
Pharaoh and will say to him, My brothers and
my fathers household, who were living in the
land of Canaan, have come to me. 32The men are
shepherds; they tend livestock, and they have
brought along their flocks and herds and every
thing they own. 33When Pharaoh calls you in and
asks, What is your occupation? 34you should an
swer, Your servants have tended livestock from
our boyhood on, just as our fathers did. Then you
will be allowed to settle in the region of Goshen,
for all shepherds are detestable to the Egyptians.
Joseph went and told Pharaoh, My father
and brothers, with their flocks and herds
and everything they own, have come from the
land of Canaan and are now in Goshen. 2He chose
five of his brothers and presented them before
Pharaoh.
3Pharaoh asked the brothers, What is your
occupation?
Your servants are shepherds, they replied to
Pharaoh, just as our fathers were. 4They also
said to him, We have come to live here for a while,
because the famine is severe in Canaan and your
servants flocks have no pasture. So now, please
let your servants settle in Goshen.
5Pharaoh said to Joseph, Your father and your
brothers have come to you, 6and the land of Egypt
is before you; settle your father and your brothers
47
a15That
is, Northwest Mesopotamia b16Samaritan

Pentateuch and Septuagint (see also Num. 26:15); Masoretic Text
Ziphion c20That is, Heliopolis d27 Hebrew; Septuagint
the nine childrene27 Hebrew (see also Exodus 1:5 and note);
Septuagint (see also Acts 7:14) seventy-five f29Hebrew
around him
46:34 detestable to the Egyptians It is unclear

why shepherds were held in low social esteem by the
Egyptians. The Egyptians may have considered foreign
herdsmen competition for resources, which may reflect
a general disdain for foreigners from Canaancalled
Asiatics in Egyptian texts (compare 43:32 and note).
47:112 The first part of this chapter focuses on the
meeting of Josephs familys with Pharaoh. Pharaoh meets
first with a representative group of Josephs brothers and
gives them the pasturelands of Goshen (vv.16). Then
Pharaoh meets Jacob, and Jacob blesses him (vv.710).
The section ends by noting the gracious and benevolent way
in which Joseph provides for his family (vv.1112), which
contrasts sharply with the section that follows (vv.1331).
47:1 Goshen See note on 45:10.
47:6 in charge of my own livestock The offer to oversee the kings cattle would result in an elevated status for
the foreigners, with all the associated legal advantages.
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G e n e s i s 4 7 : 2 9 | 89
in the best part of the land. Let them live in Go

shen. And if you know of any among them with
special ability, put them in charge of my own
livestock.
7T hen Jos eph b rought his fat her Jac ob in
and presented him before Pharaoh. After Jacob
blesseda Pharaoh, 8Pharaoh asked him, How old
are you?
9And Jacob said to Pharaoh, The years of my
pilgrimage are a hundred and thirty. My years have
been few and difficult, and they do not equal the
years of the pilgrimage of my fathers. 10Then Jacob
blessedb Pharaoh and went out from his presence.
11So Joseph settled his father and his brothers
in Egypt and gave them property in the best part
of the land, the district of Rameses, as Pharaoh
directed. 12Joseph also provided his father and
his brothers and all his fathers household with
food, according to the number of their children.
Joseph and theFamine

13There was no food, however, in the whole re
gion because the famine was severe; both Egypt
and Canaan wasted away because of the famine.
14Joseph collected all the money that was to be
found in Egypt and Canaan in payment for the
grain they were buying, and he brought it to Phar
aohs palace. 15When the money of the people of
Egypt and Canaan was gone, all Egypt came to
Joseph and said, Give us food. Why should we die
before your eyes? Our money is all gone.
16Then bring your livestock, said Joseph. I will
sell you food in exchange for your livestock, since
your money is gone. 17So they brought their live
stock to Joseph, and he gave them food in exchange
for their horses, their sheep and goats, their cattle
and donkeys. And he brought them through that
year with food in exchange for all their livestock.
18When that year was over, they came to him
the following year and said, We cannot hide from
our lord the fact that since our money is gone and
47:11 district of Rameses Another name for Goshen.

The city of Rameses (Pi-Ramesses)the capital under
Pharaoh Rameses IIwas located within this region.
That city has been identified as Qantir (which is also
called Avaris and Tell ed-Daba). The presence of the
name Rameses here and elsewhere in the Pentateuch
is a focal point in the debate over the chronology of
Josephs time in Egypt and the exodus (see note on Ex
1:11; compare note on Ge 41:1457).
47:1331 Joseph initiates and manages a harsh set
of reforms, as the severity of the famine requires. The
Egyptian people surrender their money, livestock and
farmland in exchange for the food necessary for their
survival (Ge 47:1421).
These circumstances ultimately resulted in landowners becoming tenant farmers under the authority of
Pharaohpaying him one-fifth of the produce of the
land (vv.2026). This was neither serfdom nor slavery,
since the p
eople kept 80 percent of the produce. The
our livestock belongs to you, there is nothing left

for our lord except our bodies and our land. 19Why
should we perish before your eyesw
e and our
land as well? Buy us and our land in exchange for
food, and we with our land will be in bondage to
Pharaoh. Give us seed so that we may live and not
die, and that the land may not become desolate.
20So Joseph bought all the land in Egypt for
Pharaoh. The Egyptians, one and all, sold their
fields, because the famine was too severe for them.
The land became Pharaohs, 21and Joseph reduced
the people to servitude,c from one end of Egypt
to the other. 22However, he did not buy the land
of the priests, because they received a regul ar
allotment from Pharaoh and had food enough
from the allotment Pharaoh gave them. That is
why they did not sell their land.
23Joseph said to the people, Now that I have
bought you and your land today for Pharaoh, here
is seed for you so you can plant the ground. 24But
when the crop comes in, give a fifth of it to Phar
aoh. The other four-fifths you may keep as seed
for the fields and as food for yourselves and your
households and your children.
25You have saved our lives, they said. May
we find favor in the eyes of our lord; we will be
in bondage to Pharaoh.
26So Joseph established it as a law concerning
land in Egyptstill
in force todaythat a fifth

of the produce belongs to Pharaoh. It was only the
land of the priests that did not become Pharaohs.
27Now the Israelites settled in Egypt in the re
gion of Goshen. They acquired property there and
were fruitful and increased greatly in number.
28Jacob lived in Egypt seventeen years, and the
years of his life were a hundred and forty-seven.
29When the time drew near for Israel to die, he
called for his son Joseph and said to him, If I have
a7Orgreeted b10Orsaid farewell to c21Samaritan
Pentateuch and Septuagint (see also Vulgate); Masoretic Text and
he moved the people into the cities
people express gratitude for the reforms (v.25)which

were continued after Josephs death (as indicated by the
editorial comment of v.26)likely because it gave them
a chance to survive, not necessarily because they were
pleased with the reforms. A consensus has not been
reached on what period in Egypts history best reflects
these reforms.
47:29 put your hand under my thigh The exact Hebrew
expression used here only occurs here and in 24:2. The
Hebrew word commonly translated as thigh (yerekh)
is used elsewhere as a euphemism for genitaliain
reference to where children come from (46:26; Ex 1:5;
Jdg 8:30). This makes sense, since Ge 24:2 involves
the fate of Abrahams child, Isaac. It is unclear precisely
what this particular action involvedsince there are no
ancient Near Eastern parallelsbut it seems that one
man placed his hand near or on another mans genitalia,
perhaps in reference to the sign of the covenant with
Yahweh, circumcision (17:114).
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90 | G e n e s i s 4 7 : 3 0
f ound favor in your eyes, put your hand under my

thigh and promise that you will show me kindness
and faithfulness. Do not bury me in Egypt, 30but
when I rest with my fathers, carry me out of Egypt
and bury me where they are buried.
I will do as you say, he said.
31Swear to me, he said. Then Joseph swore
to him, and Israel worshiped as he leaned on the
top of his staff.a
Manasseh and Ephraim
48
Some time later Joseph was told, Your

father is ill. So he took his two sons Ma
nasseh and Ephraim along with him. 2When Jacob
was told, Your son Joseph has come to you, Israel
rallied his strength and sat up on the bed.
3Jacob said to Joseph, God Almightyb appeared
to me at Luz in the land of Canaan, and there he
blessed me 4and said to me, I am going to make
you fruitful and increase your numbers. I will
make you a community of peoples, and I will give
this land as an everlasting possession to your de
scendants after you.
5Now then, your two sons born to you in Egypt
before I came to you here will be reckoned as mine;
Ephraim and Manasseh will be mine, just as Reu
ben and Simeon are mine. 6Any children born to
you after them will be yours; in the territory they
inherit they will be reckoned under the names of
their brothers. 7As I was returning from Paddan,c
to my sorrow Rachel died in the land of Canaan
while we were still on the way, a little distance
from Ephrath. So I buried her there beside the
road to Ephrath (that is, Bethlehem).
47:30 bury me This indicates Jacobs hope that his
people would return to the promised land of Canaan (see
15:116). where they are buried See 25:9; 35:29.
47:31 worshiped The Hebrew text here indicates that
Jacob bows; Jacob may be worshiping or expressing
thanksor both.
48:122 With his death approaching, Jacob blesses
his sonsa process that continues through ch. 49. In
this chapter he incorporates Ephraim and Manasseh,
Josephs sons, into the Abrahamic covenant by formally
adopting them (12:13; 15; 17:114). They thereby
become entitled to a portion of the promised land and
are eventually included in the 12 tribes of Israel. If
Manasseh and Ephraim were simply added to the tribes
of Israel, their inclusion would make it so that there are
more than 12 tribes. However, Manasseh and Ephraim
take Josephs place as a land-inheriting tribe. In addition,
Levi is excluded from receiving a proper land inheritance
(Jos 13:33; 1617). This makes it so that the tribes
who inherit land equals 12. A total of 12 tribes can
also be arrived at by only counting the sons of Jacob
(Israel)with Manasseh and Ephraim being viewed as
tribes of Joseph (Josh 16:4). Manasseh is even referred
to in later texts as a half-tribe (Jos 1:12; 4:12; 12:6), but
this is primarily because half the tribe took an inheritance
on the east side of the Jordan River and the other half
took territory on the west side (Jos 13:114,2933).
8When Israel saw the sons of Joseph, he asked,

Who are these?
9They are the sons God has given me here,
Joseph said to his father.
Then Israel said, Bring them to me so I may
bless them.
10Now Israels eyes were failing because of old
age, and he could hardly see. So Joseph brought
his sons close to him, and his father kissed them
and embraced them.
11Israel said to Joseph, I never expected to see
your face again, and now God has allowed me to
see your children too.
12Then Joseph removed them from Israels knees
and bowed down with his face to the ground. 13And
Joseph took both of them, Ephraim on his right
toward Israels left hand and Manasseh on his
left toward Israels right hand, and brought them
close to him. 14But Israel reached out his right
hand and put it on Ephraims head, though he was
the younger, and crossing his arms, he put his left
hand on Manassehs head, even though Manasseh
was the firstborn.
15Then he blessed Joseph and said,
May the God before whom my fathers

Abraham and Isaac walked faithfully,
the God who has been my shepherd
all my life to this day,
16 the Angel who has delivered me from
all harm
may he bless these boys.
a31OrIsrael bowed down at the head of his bed b3Hebrew
El-Shaddai c7That is, Northwest Mesopotamia
As in other parts of Genesis, this chapter continues

the literar y motif of the older brotherwho would
culturally be expected to be the major inheritor and
leader of the overall family clanser ving the younger.
Despite Josephs protests, Jacob gives the greater
blessing to Ephraim, Josephs younger son. This is
the pattern of Jacobs life, and he continues it here
(see Ge 25:23).
48:1 Manasseh and Ephraim See 41:5052; note on
41:51; note on 41:52.
48:3 God Almighty See note on 17:1. Luz See note
on 28:19.
48:5 mine Jacob formally adopts his two grandchildren.
Intrafamily adoptions are well attested to in the ancient
Near East.
48:7 Paddan This refers to Paddan Aram (see 25:20;
28:2,5,67). Rachel See ch. 29; note on 29:6. Ephrath
See 35:1619; note on 35:16.
48:8 Who are these This may be due to Jacobs age
he has poor eyesight (v.10). However, it is probably an
allusion to Isaacs blessing of Jacob, when he took his
brothers birthright because in v.9 Jacob uses the same
word Isaac did (compare 27:4 and note). However, the
overall wording of the blessing appears to be part of a
customary legal procedure (see 27:18).
48:16 the Angel The Hebrew phrase used here, ha
malakh, likely refers to the Angel of God (or Angel of
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FIRST PROOFS
G e n e s i s 4 9 : 7 | 91
May they be called by my

name
and the names of my fathers
Abraham and Isaac,
and may they increase greatly
on the earth.
17When Joseph saw his father placing his right
hand on Ephraims head he was displeased; so

he took hold of his fathers hand to move it from
Ephraims head to Manassehs head. 18Joseph said
to him, No, my father, this one is the firstborn;
put your right hand on his head.
19But his father refused and said, I know, my
son, I know. He too will become a people, and he
too will become great. Nevertheless, his youn
ger brother will be greater than he, and his de
scendants will become a group of nations. 20He
blessed them that day and said,
In youra name will Israel pronounce this
blessing:
May God make you like Ephraim and
Manasseh.
So he put Ephraim ahead of Manasseh.
21Then Israel said to Joseph, I am about to die,
but God will be with youb and take youb back to
the land of yourb fathers. 22And to you I give one
more ridge of landc than to your brothers, the
ridge I took from the Amorites with my sword
and my bow.
Yahweh), whose identity is often blurred with Yahweh
himself (see note on 21:17). This blurring of these
identities is fitting with the parallel usage of ha elohim
in Hebrew (which may be literally rendered as the God)
in v.11 and v.15. God had divine encounters several
times in his life and at several of these times it seems
that God appeared to him in bodily form (see 28:13 and
note; 32:24 and note) and the Angel of God has also
appeared to Jacob (see 31:11 and note). bless The
Hebrew word used here is singular, not plural. The plural
form of this word in Hebrew would have distinguished
God from the Angel in the blessing. The singular form
here blurs their identities.
48:20 Ephraim ahead of Manasseh Ephraim would
become the more noteworthy of the two tribes, eventually becoming virtually synonymous with the northern
kingdom of Israel (Isa 7:17; Hos 5:12). Compare note
on Ge 48:122.
48:21 you The Hebrew text here uses a plural form,
indicating that Jacobs blessing refers to the whole nation of Israel, not just to Joseph.
48:22 ridge of land The Hebrew word used here, shekhem, is identical to the Hebrew name of the location
Shechem. Jacob purchased land at Shechem (33:1819)
and Joseph was later buried there (Jos 24:32). with my
sword and my bow This probably does not refer back to
the massacre at Shechem (Ge 34) or Jacobs purchase
of land at Shechem (33:19), but to another incident in
Jacobs lifetime that is not recorded in Genesis. Jacob
did not participate in the massacre at Shechem; instead
he condemned it (34:30; 49:57).
Jacob Blesses His Sons

49:1-28RefDt 33:1-29
49
Then Jacob called for his sons and said:

Gather around so I can tell you what will
happen to you in days to come.
2 Assemble and listen, sons of Jacob;
listen to your father Israel.
3 Reuben, you are my firstborn,
my might, the first sign of my
strength,
excelling in honor, excelling in power.
4 Turbulent as thewaters, you will no
longer excel,
for you went up onto your fathers bed,
onto my couch and defiledit.
5 Simeon and Levi are brothers
their swordsd are weapons ofviolence.
6 Let me not enter their council,
let me not join their assembly,
for they have killed men intheir anger
and hamstrung oxen as they pleased.
7 Cursed be their anger, so fierce,
and their fury, so cruel!
I will scatter them inJacob
and disperse them inIsrael.
a20TheHebrew
is singular. b21TheHebrew is plural.

for ridge of land is identical with the place
name Shechem. d5 Themeaning of the Hebrew for this word
is uncertain.
c22 TheHebrew
49:127 Commonly referred to as the Blessing of

Jacob, this chapter actually contains a mixture of blessings and curses on his 12 sons who essentially function
as the eponymous (or name giving) ancestors of the 12
tribes of Israel (compare note on 48:122). Genesis 49
does not follow the birth order of Jacobs children found
in chs. 2930. In chs. 2930, Zebulun is the tenth
son overall (the sixth and last son by Leah). Jacob also
blesses Zebulun before Issachar, though Issachar was
born before Zebulun (30:1720); this inversion also
occurs in Dt 33:18.
49:1 what will happen to you in days to come Jacobs
blessings and curses speak about the distant future of
the 12 tribes of Israel. In this way, his words in ch. 49
function prophetically.
49:4 you will no longer excel Jacob demotes Reuben
for his immorality. While sexual immorality in certain
contexts may not have merited such a demotionas
Judah is not demoted for his actions with Tamar (ch.
38)but Reubens actions had dishonored his father
and were an attempt to usurp his fathers leadership of
the tribe (see note on 35:22).
49:5 their swords are weapons of violence References the murder of the men of Shechem (see ch.
34). The tribe of Simeon quickly lost its importance in
Israels national history. From the exodus (Nu 1:23) to
the end of the wilderness wanderings (Nu 26:14), its
population decreased from 59,300 to 22,200 people. In
addition, rather than obtaining its own region, Simeons
inheritance was allotted within the tribe of Judahs territory (Jos 19:19).
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FIRST PROOFS
92 | G e n e s i s 4 9 : 8
8 Judah,a your brothers will praise you;

your hand will be on theneck ofyour
enemies;
your fathers sons will bow down toyou.
9 You are alions cub, Judah;
you return from theprey, my son.
Like alion he crouches and lies down,
like alionesswho dares torouse him?
10 The scepter will not depart from Judah,
nor therulers staff from between his feet,b
until he towhom it belongsc shall come
and theobedience ofthe nations shall be his.
11 He will tether his donkey toa vine,
his colt tothe choicest branch;
he will wash his garments inwine,
his robes inthe blood ofgrapes.
12 His eyes will be darker than wine,
his teeth whiter than milk.d
13 Zebulun
will live by theseashore

and become ahaven forships;
his border will extend toward Sidon.
14 Issachar is arawbonede donkey

lying down among thesheep pens.f
15 When he sees how good is his resting place
and how pleasant is his land,
he will bend his shoulder tothe burden
and submit toforced labor.
49:8 your brothers will praise you Judah takes preeminence since Jacobs first three sonsReuben,
Simeon, and Leviwere dismissed from the blessing
normally given to the firstborn. Jacob seems to indicate
that this is because Reuben had intercourse with Jacobs concubine (compare note on 49:4) and because
Simeon and Levi murdered the men at Shechem, putting the whole family in danger from other p
eople in
the region (compare 34:30 and note; note on 49:5).
Judahs leadership following the exodus is hinted at
elsewhere in the Pentateuch: The tribe of Judah has
the largest tribal population in the census (Nu 1:26;
26:22), camps in front of the tent of meeting, and leads
the nation in the marching order to the promised land
(Nu 2:3,9; 10:14). See the infographic The Israelite
Encampment on p. XXXX.
49:9 lion The epithet lion of Judah (Rev 5:5) derives
from this blessing. Since Mic 5:2 associated Judah with
the coming of the ruler of Israel, the lion of Judah became
a Messianic motif as well.
49:11 to a vine The animals listed in this verse here
would trample any vine to which they were tied. The
image suggests that the land of Judah will be so lush
and productive that losing vines in this manner will be
no cause for concern. he will wash his garments in
wine This image is intentionally absurd: Only incredibly
wealthy people would have so much wine that they could
even wash garments in them if they desired. See the
infographic A Winepress in Ancient Israel on p. XXXX.
49:13 the seashore It is difficult to know why Zebulun
is connected to the sea here, since none of the territory
of Zebulun touched the Mediterranean. (Jos 19:1016).
This could mean that the reference to the sea here is to
the Sea of Galilee, which the tribe of Zebulun was near.
Sidon Zebuluns territory did not border the Phoenician
city Sidon. However, here Sidon may refer to the nation of
16 Dang will provide justice forhis people

as one ofthe tribes ofIsrael.
17 Dan will be asnake by theroadside,
a viper along thepath,
that bites thehorses heels
so that its rider tumbles backward.
18 I look foryour deliverance, Lord.
19 Gadh will be attacked by aband
ofraiders,
but he will attack them at their heels.
20 Ashers food will be rich;
he will provide delicacies fit fora king.
21 Naphtali is adoe set free
that bears beautiful fawns.i
22 Joseph is afruitful vine,
a fruitful vine near aspring,
whose branches climb over awall.j
a8 Judah sounds like and may be derived from the Hebrew for
praise. b10Orfrom his descendants c10Orto whom
tribute belongs; the meaning of the Hebrew for this phrase is
uncertain. d12Orwill be dull from wine, / his teeth white
from milk e14Orstrong f14Orthe campfires; or the
saddlebags g16 Dan here means he provides justice.
h19 Gad sounds like the Hebrew for attack and also for band of
raiders. i21Orfree; / he utters beautiful words
j22OrJoseph is a wild colt, / a wild colt near a spring, / a wild
donkey on a terraced hill
Phoenicia as a whole, as Zebuluns territorial boundaries

were adjacent to Phoenicia.
49:14 a rawboned donkey The Hebrew expression
used here seems to refer to physical strength. The
descriptions that follow in the remainder of this verse
and Ge 49:15 likely mean that, despite being known for
strength, Issachar would be more content not working.
49:16 will provide justice The Hebrew verb used here,
dayan, is a wordplay on Dans name. Compare note
on 30:6.
49:17 a snake The Hebrew word used here, nachash, is
the same term used in ch. 3 for the primeval enemy of
Adam and Eve. This means that Jacob is re-characterizing
what Dans name meanshe will act as accuser, not
one who delivers proper judgment or justice. This is
reflected in the later reputation of the tribe of Dan (see
note on 30:6).
49:19 Gad will be attacked by a band of raiders
With its tribal inheritance located east of the Jordan
River, Gad regularly had problems with Ammonites,
Moabites, Arameans and an assortment of other seminomadic groups.
49:20 Ashers food will be rich The Hebrew expression used here probably refers to a reputation for fine
food; however, it could be unflattering. In Jdg 1:32, the
tribe of Asher is living among enemy Canaanites, indicating that they could be providing fine food for enemy
people groups.
49:21 English translations of this verse vary considerably,
since some of the words are homographs (words that are
spelled like other words, but have different meanings);
this allows for substantially different interpretations of
the Hebrew text. While the first part of the verse seems
to refer to flourishing, it is unclear whether Jacobs words
to Naphtali are ultimately positive or negative.
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G e n e s i s 5 0 : 1 0 | 93
23 With
bitterness archers attacked him;

they shot at him with hostility.
24 But his bow remained steady,
his strong arms stayeda limber,
because ofthe hand ofthe Mighty One
ofJacob,
because ofthe Shepherd, theRock
ofIsrael,
25 because ofyour fathers God, who helps you,
because ofthe Almighty,b who blesses you
with blessings ofthe skies above,
blessings ofthe deep springs below,
blessings ofthe breast and womb.
26 Your fathers blessings are greater
than theblessings ofthe ancient
mountains,
thanc thebounty ofthe age-old hills.
Let all these rest on thehead ofJoseph,
on thebrow ofthe prince amongd his
brothers.
27 Benjamin is aravenous wolf;
in themorning he devours theprey,
in theevening he divides theplunder.
28All these
are the twelve tribes of Israel, and

this is what their father said to them when he
blessed them, giving each the blessing appro
priate to him.
The Death ofJacob

29Then he gave them these instructions: I am
a bout to be gathered to my people. Bury me with
my fathers in the cave in the field of Ephron the
Hittite, 30the cave in the field of Machpelah, near
Mamre in Canaan, which Abraham bought along
with the field as a burial place from Ephron the
Hittite. 31There Abraham and his wife Sarah were
49:2226 The ambiguous and cryptic nature of the

Hebrew text of these verses makes interpretation difficult; Jacob could be referring to Joseph positively or
negatively, or both.
49:22 Joseph is a fruitful vine The Hebrew phrase
used here, ben porath, could refer to a fruitful vine
(or fruitful bough) or a wild donkey (or wild colt).
Genesis 49:21 uses animal imagery, and vv.2324 use
military imagery, which may suggest that a translation
referring to an animal is more fitting.
49:24 This verse ascribes the success of Jacob to God,
using various metaphors and titles for God to do so.
49:24 the Shepherd Shepherd imagery for God and
rulers is found throughout the OT (e.g., Nu 27:17; 2Sa
5:2; 1Ki 22:17; Eze 34:23; 37:24).
49:27 Benjamin is a ravenous wolf Given the portrayal
of young Benjamin in the Joseph story (Ge 4345), this
description is unexpected. However, it fits later events.
For example, in the book of Judges troops from the tribe
of Benjamin are described as experts with the sword and
sling (Jdg 20:1525).
buried, there Isaac and his wife Rebekah were

buried, and there I buried Leah. 32The field and
the cave in it were bought from the Hittites.e
33When Jacob had finished giving instruc
tions to his sons, he drew his feet up into the bed,
breathed his last and was gathered to his people.
Joseph threw himself on his father and
wept over him and kissed him. 2Then Jo
seph directed the physicians in his service to em
balm his father Israel. So the physicians embalmed
him, 3taking a full forty days, for that was the
time required for embalming. And the Egyptians
mourned for him seventy days.
4When the days of mourning had passed, Jo
seph said to Pharaohs court, If I have found favor
in your eyes, speak to Pharaoh for me. Tell him,
5My father made me swear an oath and said, I
am about to die; bury me in the tomb I dug for
myself in the land of Canaan. Now let me go up
and bury my father; then I will return.
6Pharaoh said, Go up and bury your father, as
he made you swear todo.
7So Joseph went up to bury his father. All Phar
aohs officials accompanied himt he dignitaries
of his court and all the dignitaries of Egypt
8besides all the members of Josephs household
and his brothers and those belonging to his fa
thers household. Only their children and their
flocks and herds were left in Goshen. 9Chariots
and horsemenf also went up with him. It was a
very large company.
10When they reached the threshing floor of
Atad, near the Jordan, they lamented loudly and
bitterly; and there Joseph observed a seven-day
50
a23,24Orarchers
will attack... will shoot... will remain...

will stay b25Hebrew Shaddai c26Orof my progenitors, /
d
as great as 26Orof the one separated from e32Orthe
descendants of Heth f9Orcharioteers
49:2833 Following Jacobs blessings and curses, he

gives instructions concerning his death and burial. His
death causes anxiety for Josephs brotherswhich they
express in Ge 50. The end of ch. 49 leaves the reader
unsure of how things will turn out.
50:126 Josephs brothers view Jacob as a restraining
forceJoseph will never hurt his father by punishing his
brothers. But when Jacob dies, the brothers fear reprisals
for their past actions. Apparently they were unsure of the
forgiveness that Joseph had already offered (45:415).
To ensure their survival, they concoct a story that Joseph
ultimately accepts. Their story does not affect the way
Joseph treats his brothers; he has already forgiven them.
But it does provide Joseph with an opportunity to once
again affirm how God has used the situation for good.
50:2 embalm his father Joseph orders his father to be
embalmed in the Egyptian manner.
50:3 seventy days Other passages indicate that the
normal Hebrew period of mourning was 30 days (see
Nu 20:29; Dt 34:8). This means that this period of time
likely includes 40 days for embalming.
50:10 the threshing floor of Atad This site is not
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FIRST PROOFS
94 | G e n e s i s 5 0 : 1 1
period of mourning for his father. 11When the Ca

naanites who lived there saw the mourning at the
threshing floor of Atad, they said, The Egyptians
are holding a solemn ceremony of mourning.
That is why that place near the Jordan is called
Abel Mizraim.a
12So Jacobs sons did as he had commanded
them: 13They carried him to the land of Canaan
and buried him in the cave in the field of Mach
pelah, near Mamre, which Abraham had bought
along with the field as a burial place from Ephron
the Hittite. 14After burying his father, Joseph re
turned to Egypt, together with his brothers and
all the others who had gone with him to bury
his father.
Joseph Reassures His Brothers

15When Josephs brothers saw that their fa
ther was dead, they said, What if Joseph holds
a grudge against us and pays us back for all the
wrongs we did to him? 16So they sent word to
Joseph, saying, Your father left these instruc
tions before he died: 17This is what you are to say
to Joseph: I ask you to forgive your brothers the
sins and the wrongs they committed in treating
you so badly. Now please forgive the sins of the
servants of the God of your father. When their
message came to him, Joseph wept.
mentioned elsewhere in the OT and has not been identified with certainty; its significance is unknown. See the
infographic A Threshing Floor on p. XXXX.
50:11 Abel Mizraim This alternate name for the threshing floor of Atad means mourning of Egypt or meadow
of Egypt.
50:13 field of Machpelah See Ge 49:30; compare
23:9,1719.
50:20 This climactic statement is the culmination of
the Joseph saga.
18His brothers then came and threw themselves

down before him. We are your slaves, they said.
19But Joseph said to them, Dont be afraid. AmI
in the place of God? 20You intended to harm me, but
God intended it for good to accomplish what is now
being done, the saving of many lives. 21So then, dont
be afraid. I will provide for you and your children.
And he reassured them and spoke kindly to them.
The Death ofJoseph

22Joseph stayed in Egypt, along with all his fa
thers family. He lived a hundred and ten years
23and saw the third generation of Ephraims chil
dren. Also the children of Makir son of Manasseh
were placed at birth on Josephs knees.b
24Then Joseph said to his brothers, I am about
to die. But God will surely come to your aid and
take you up out of this land to the land he prom
ised on oath to Abraham, Isaac and Jacob. 25And
Joseph made the Israelites swear an oath and said,
God will surely come to your aid, and then you
must carry my bones up from this place.
26So Joseph died at the age of a hundred and ten.
And after they embalmed him, he was placed in
a coffin in Egypt.
a11 Abel
b23 That
Mizraim means mourning of the Egyptians.

is, were counted as his
50:22 a hundred and ten years This may not be Josephs true age, since 110 years represented the ideal
lifespan in Egyptian thought and served as an honorific
description.
50:24 out of this land This statement foreshadows the
exodus. Compare 15:1314.
50:25 from this place When the Israelites finally leave
Egypt in the exodus under Moses, they fulfill this vow
(see Ex 13:19). Compare Jos 24:32.
50:26 he was placed in a coffin The use of a coffin is
characteristically Egyptian.
5/10/16 8:25 AM
FIRST PROOFS
M AT T H E W
INTRODUCTION TO MATTHEW
Each of the four Gospels (Matthew, Mark, Luke and John) tells the story of J esus from its own
perspective. Matthew emphasizes that Jesus is the long-awaited Jewish Messiah and King, who
fulfills Gods promises in the Old Testament. Jesus is not just a wise teacher; he is the one God
has chosen to usher in the kingdom of heaven. He has come to save and to restore humanity into
right relationship with Godstarting first with Israel and then moving to the wider world.
BACKGROUND
The text of Matthew doesnt identify its author, but ever since the second century AD, Christian
tradition has ascribed this Gospel to Matthew the tax collectorcalled Levi in Mark and Lukes
accountswho became one of Jesus 12 disciples (Mt 9:9; 10:3; Mk 2:14; Lk 5:2729). Various features in Matthew reflect a writing style that is more Jewish than the other three Gospels,
although Johns Gospel is also steeped in Judaism. Matthew seems to have been intended for a
community of Jewish people who believed that Jesus was the Messiah. Based on Matthews focus
on the negative elements of the Judaism of Jerusalem and Judaea, it seems that the Gospels
audience probably lived outside of the Israel
region. It was probably written in the late first
century, around AD 6580.
Caesarea Philippi
STRUCTURE
One way to organize the Gospel of Matthew
is by the five major blocks of Jesus teaching.
Each block ends with a phrase noting what
happened when Jesus was finished speaking
(for example, Mt 7:28). These five blocks are:
the Sermon on the Mount (5:17:29); the
missionary discourse (9:3510:42); Jesus
parables (13:152); Jesus teaching on discipleship (ch. 18); and Jesus teaching about
his return and the day of judgment (23:1
25:46). This five-part division could serve as
an echo of the Pentateuch (the first five books
of the Old Testament). Matthew is presenting
Jesus as a new Moses. Like Moses, Jesus is
leading Gods people in an exodusthis new
exodus involves breaking the bonds of sin.
And just as Moses delivered Gods law, Jesus
fulfills it (5:1720).
Tyre
Capernaum
Galilee
Bethsaida
Nazareth
Samaria
Judea
Jerusalem
Jericho
Bethlehem
This map depicts many of the locations of J esus ministry according to Matthews Gospel.
9780310080572_05a_matt_luke_Faithlife SB_p1.indd 1
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FIRST PROOFS
2 | M a t t h e W INTRODUCTION
Another way to organize Matthews Gospel is to structure it around significant turning points in
Jesus ministry. These turning points are marked by a transition in the aspect or location of J esus
ministry (4:17; 16:21). The first section describes the time before J esus public ministry, including
his family history and early childhood, his baptism and his temptation by the devil (1:14:16).
The second section, which details Jesus public ministry in Galilee, particularly focuses on his
miracles, teachings and conflicts with religious leaders (4:1716:20). The last section tells of
the rejection and suffering of Jesus in Jerusalem and concludes with his crucifixion, resurrection
and ascension (16:2128:20).
OUTLINE
Prelude to Jesus ministry (1:14:16)
Jesus ministry in Galilee (4:1716:20)
Jesus in Jerusalem (16:2128:20)
THEMES
One of Matthews primary goals is to show that J esus is the Messiahthe fulfillment of Jewish
hopes for salvation (1:1825). The book is filled with references to the Old Testamentmost of
which are quoted by Jesus himself. While some passages, such as 10:56 and 15:24, seem to
indicate that Jesus was sent only to the Jews, the Gospel as a whole portrays him as the Savior
Dates Related to Matthew

Jesus family
settles in Nazareth
Jesus is crucified
and resurrected
Magi visit Jesus
Jesus is born
John baptizes
Jesus
Matthew writes
his Gospel
5 BC
AD 28
AD 60~85
3 BC
4 BC
AD 31
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FIRST PROOFS
INTRODUCTION M a t t h e W | 3
of the entire world (e.g., 8:513; 12:21). Matthew emphasizes that the kingdom of heaven has
arrived with Jesusbut at the same time, the kingdom has not yet come in its fullness (compare
4:17; 26:29). That will happen with Jesus return (24:331).
Matthew uses the designation Son of David to point to J esus human lineage from King David in
the Old Testament, showing J esus legitimate right to the throne (1:117). In addition, Matthew
emphasizes Jesus identity as the divine Son of God (3:1417), who has authority to control
nature, heal disease and forgive sin. The theme of authority runs just below the surface of the
entire Gospelin the miracle stories, in Jesus teachings and parables, and in his confrontations
with the religious leaders. In everything he does, J esus is acting in the name and power of God
himself.
By the end of Matthews Gospel, some of J esus disciples are worshiping himand it is here that
it becomes apparent that the people realize what we have also found to be true: J esus is God
himself (28:17). Today, we proclaim Jesus as our Jewish Messiah, who is also our King and God!
He is all we ever hoped for and far more. And this savior, J esus, inspires us to both praise him
and take actionhe motivates us to make disciples of all nations, a work that is far from done
(28:1820).
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FIRST PROOFS
4 | M a t t h e W 1 : 1
The Genealogy ofJesus theMessiah

1:1-17ppLk 3:23-38
1:3-6ppRu 4:18-22
1:7-11pp1Ch 3:10-17
This is the genealogya of Jesus the Messiahb the

son of David, the son of Abraham:
2 Abraham was the father of Isaac,

Isaac the father of Jacob,
Jac ob the fat her of Jud ah and his
brothers,
3 Judah the father of Perez and Zerah, whose

mother was Tamar,
Perez the father of Hezron,
Hezron the father of Ram,
4 Ram the father of Amminad

ab,
Amminad
ab the father of Nahshon,
Nahshon the father of Salmon,
5 Salmon the father of Boaz, whose mother

was Rahab,
Boaz the father of Obed, whose mother
was Ruth,
Obed the father of Jesse,
6 and Jesse the father of King David.

David was the father of Solomon, whose
mother had been Uriahs wife,
7 Solomon the father of Rehoboam,

Rehoboam the father of Abijah,
Abijah the father of Asa,
8 Asa the father of Jehoshaphat,

Jehoshap
hat the father of Jehoram,
1:117 The Gospel of Matthew probably was written
sometime between AD 6580 by the apostle Matthew,
one of J esus twelve disciples (Mt 9:9; 10:3). The book
begins with J esus genealogy, identifying him as a descendant of David and Abraham. These connections serve to
establish Jesus identity as a Jew (son of Abraham) and
his right to rule (son of David). Additionally, both titles
evoke Messianic expectations and recall Gods promises
in his covenants with Abraham and David.
Matthew arranges his material in three groups of
roughly 14 generations each. Matthew traces Jesus
lineage back to Abraham, though the genealogy is not
exhaustive. It gives priority to the theme of the royal
Messiah rather than to strict chronology. See the event
line The Life of J esus: Infancy and Early Ministry on p.
XXXX; see p
eople diagram Jesus Family Tree According
to Matthew on p. XXXX.
1:1 the genealogy Family descent was very important to
Matthews original audience, who hoped in the promises
that God had made to specific ancestors. The book of
Matthew shows how Jesus fulfills these promises. Messiah The Greek word used here, christos, can be rendered
as Christ, Messiah or anointed one. This term is
used in the OT primarily to describe kingsalthough other
figures, such as priests and prophets, are occasionally
referred to as anointed. Matthew applies the term to
Jesus and connects him with David, thereby emphasizing
Jesus kingly role. Jews in the first century had varied and
multifaceted expectations of the Messiah. Many longed for
a political leader like King David who would free them from
Jehoram the father of Uzziah,

9 Uzziah the father of Jotham,

Jotham the father of Ahaz,
Ahaz the father of Hezek
iah,
10 Hezekiah the father of Manasseh,

Manasseh the father of Amon,
Amon the father of Josiah,
11 and Josiah the father of Jeconiahc and

his brothers at the time of the exile to
Babylon.
12 After the exile to Babylon:
Jeconiah was the father of Shealtiel,
Shealtiel the father of Zerubbabel,
13 Zerubbabel the father of Abihud,

Abihud the father of Eliakim,
Eliak
im the father of Azor,
14 Azor the father of Zadok,

Zadok the father of Akim,
Akim the father of Elihud,
15 Elihud the father of Eleazar,

Elea zar the father of Matthan,
Matthan the father of Jacob,
16 and Jacob the father of Joseph, the husband

of Mary, and Mary was the mother of
Jesus who is c alled the Messiah.
17Thus there were fourteen generations in all
from Abraham to David, fourteen from David to
a1Oris an account of the origin b1OrJesus Christ. Messiah
(Hebrew) and Christ (Greek) both mean Anointed One; also in
verse 18. c11 That is, Jehoiachin; also in verse12
Roman oppression and restore national independence.

Others anticipated a priestly figure who would legitimize
the temple worship, which the Hasmonean rulers had
taken over. See the timeline Hasmonean Dynasty on
p. XXXX; see the table Titles of Jesus on p. XXXX. son
of David The Jews expected the true Messiah to be from
Davids line (2Sa 7:1116). For Matthew, Jesus Davidic
heritage is evidence of his Messiahship, stemming from
passages such as Jer 23:5; 33:15. By connecting J esus
with David, Matthew asserts that the Davidic covenant
reaches its ultimate fulfillment in Jesus (see 2Sa 7:16
and note). Abraham The forefather of Israel. God had
promised Abraham that he would be the source of blessing for all peoples (Ge 12:3; compare Ac 3:25; Gal 3:8).
For Matthew, this promise ultimately is fulfilled in J esus.
See the event line The Life of Abraham on p. XXXX.
1:5 Ruth The great-grandmother of King David. See Ru
4:17 and note.
1:6 Uriahs wife Refers to Bathshebathe woman
David committed adultery with (see 2Sa 11).
1:8 Jehoram the father of Uzziah Matthew omits three
intervening kings (Ahaziah, Joash and Amaziah; 1Ch
3:1112), possibly in order to tidy up the structure of
the genealogy (see note on Mt 1:117).
1:11 exile to Babylon Occurred when Nebuchadnezzar
took the southern tribe of Judah into captivity in Babylon
(2Ki 25:811).
1:16 Joseph, the husband of Mary The culture of this
time considered adoption to be real sonship. Even though
Jesus had no biological relation to Joseph, he continued
Josephs familial line.
4/22/16 10:54 AM
FIRST PROOFS
M at t h e W 1:2 5 | 5
the exile to Babylon, and fourteen from the exile

to the Messiah.
Joseph Accepts Jesus as His Son

18This is how the birth of Jesus the Messiah
came abouta: His mother Mary was pledged to
be married to Joseph, but before they came to
gether, she was found to be pregnant through
the Holy Spirit. 19Because Joseph her husband
was faithful to the law, and yetb did not want to
expose her to public disgrace, he had in mind to
divorce her quietly.
20But after he had considered this, an angel of
the Lord appeared to him in a dream and said, Jo
WOMEN IN J ESUS GENEALOGY

Tamar
Rahab
Ruth
Uriahs Wife
(Bathsheba)
Mary
Ge 38
Jos 2;
6:2225
Ru 14
2Sa 11
Mt 12;
Lk 12
1:1825 The birth narrative in Matthew gives a different

perspective from Lukes (see Lk 12). Matthew cites
several passages from the OT that show Jesus to be
Israels long-awaited Messiah.
1:18 pledged to be married Refers to a permanent
relationship nearly equivalent to marriage.
1:19 did not want to expose her to public disgrace
The law demanded that an adulteress receive the death
penalty (Dt 22:21). However, the Jewish community of this
time often did not carry out the death penalty; instead,
they punished adulteresses through public disgrace.
1:20 in a dream Angelic visitation and dreams are a
common means of supernatural revelation in the sacred
literature of this time.
1:21 you are to give him the name A father was
responsible for naming his son at the time of his circumcision (eight days after birth). The angels words
implicitly command that Joseph accept his role as father
of the child. In antiquity, names were often thought to be
emblematic of the character or calling of the individual.
Jesus From the Hebrew name yeshua, which means
Yahweh saves. he will save his p
eople from their
sins Announces more than a royal or political Messiah.
Jesus saves, even from sin (compare Is 53:12). This declarationwhich reflects the meaning of J esus nameis
programmatic for Matthews Gospel. The remainder of
the narrative justifies this statement, culminating in the
sacrificial death of Jesus on the cross. The salvation
of which the angel spoke differed vastly from Jewish
expectations of the Messiah; J esus brought forgiveness
of sins, not expulsion of the occupying Roman army or
political-religious restoration.
1:22 fulfill Matthew often interprets events in Jesus life
in terms of prophecies from the OT; this is the first instance of this type of interpretation. See the table Jesus
Fulfillment of Old Testament Prophecy on p. XXXX.
1:23 virgin The Greek word used here, parthenos, reflects the Septuagint (ancient Greek translation of the
OT) version of Isa 7:14, which Matthew drew from when
quoting the Hebrew Bible (or OT). Matthew appropriates
this prophecy and applies it to the virgin birth of J esus.
In the Septuagint version of Isa 7:14, the Greek word
seph son of David, do not be afraid to take Mary

home as your wife, because what is conceived in
her is from the Holy Spirit. 21She will give birth to
a son, and you are to give him the name Jesus,cbe
cause he will save his people from their sins.
22All this took place to fulf ill what the Lord
had said through the prophet: 23The virgin will
conceive and give birth to a son, and they will call
him Immanueld (which means God withus).
24When Joseph woke up, he did what the angel
of the Lord had commanded him and took Mary
home as his wife. 25But he did not consummate
a18OrThe
origin of Jesus the Messiah was like this

b19Orwas a righteous man and c21 Jesus is the Greek form
of Joshua, which means the Lord saves. d23Isaiah7:14
parthenos is used to translate the Hebrew word almah.

The other six occurrences of almah in the OT refer to
young women of marriageable age with no direct indication of whether they are virgins or not (Ge 24:43; Ex 2:8;
Ps 68:25; Pr 30:19; SS 1:3; 6:8); in contrast, parthenos
normally indicates a virgin, though not exclusively (in
the Septuagint version of Ge 34:3 parthenos is used to
describe Dinah following intercourse). However, women
of marriageable age in ancient patriarchal culture like
Matthews were expected to be virgins. While the Hebrew
word used most often to indicate a virgin is bethulah (Lev
21:3; Jdg 21:12; Dt 22:23,28; Ex 22:16), almah is used
as a synonym for bethulah (Ge 24:16,43; compare Ge
24:14). In addition, SS 6:8 lists queens, concubines and
alamoth (the plural form of almah)this last group, the
alamoth, seems to be a group of women who do not have
a sexual relationship with the king. This same distinction
between the queen, concubines and virgins occurs in the
book of Esther (Est 2:3,8,14), but in Esther, the virgins
are described as naarah bethulah (young virgins). This
parallel suggests SS 6:8 is using the same language as
the book of Esther but using alamoth in place of naarah
bethulahindicating that both terms can describe virgins.
These connections explain Matthews use of Isa 7:14 to
reference the virgin birth (see Isa 7:14 and note). they
will call him Immanuel Matthew presents Jesus as the
fulfillment of Isa 7:14, which says that the childs name
will be Immanuel (meaning God with us; compare Mt
28:20). While in the original context of Isaiah, this is
a prophecy about a child born during the reign of King
Ahaz of Judah (ca. 735715 BC; Isa 7:16; compare
Isa 8:8,10), Matthew sees this prophecy as finding its
ultimate fulfillment in Jesus. The book of Isaiah as a
whole connects Immanuel with the Messiah figure from
Davids line (Isa 11:10) and by extension the suffering
servant ( Isa 52:1353:12). Like the Messiah in Isaiahs portrayal over 500 years earlier, J esus comes from
Davids line as Gods anointed one and then suffers and
dies on behalf of humanityto save p
eople from their
sins. He is also prophesied as being resurrected (Isa
53:10). See note on Isa 7:14; note on Isa 11:10; note
on Isa 53:2; and note on Isa 53:10.
1:25 he did not consummate their marriage Matthew
does not record any command for Joseph to refrain from
marital relations with Mary, although abstinence was the
rule of the time during the betrothal period. Matthew is
careful to indicate that no human father had any role
in Jesus conception. gave birth to a son The date of
Jesus birth is approximately 5 BC, based on aligning it
with the reign of Herod the Great (compare note on 2:1).
4/22/16 10:54 AM
FIRST PROOFS
6 | M ATTHE W
Jesus Family Tree According to Matthew

(Mt 1:117)
Abraham
Nahshon
Isaac
Salmon
Jacob
Rahab
Boaz
Ruth
Judah
Tamar
Obed
Perez
Zerah
Jesse
11 sons
Hezron
David
Bathsheba
Ram
Solomon
Amminadab
Rehoboam
4/22/16 10:54 AM
FIRST PROOFS
M ATTHE W | 7
Abijah
Manasseh
Azor
Asa
Amon
Zadok
Jehoshaphat
Josiah
Akim
Jehoram
Jehoiachin
Elihud
Uzziah
Shealtiel
Eleazar
Jotham
Zerubbabel
Matthan
Ahaz
Abihud
Jacob
Hezekiah
Eliakim
Joseph
Mary
JESUS
4/22/16 10:54 AM
FIRST PROOFS
8 | M a t t h e W 2 : 1
their marriage until she gave birth to a son. And

he gave him the name Jesus.
The Magi Visit theMessiah
After Jesus was born in Bethlehem in Judea,

during the time of King Herod, Magia from
the east came to Jerusalem 2and asked, Where
2:112 Matthew continues his narrative of Jesus birth
by introducing the wise men from the east and their
appearance in Jerusalem. Upon hearing about their
arrival, Herod questions them to get information about
the Christ-child.
Matthew 2:1
HEROD THE GREAT
Herod the Great ruled Palestine on behalf of Rome.

The first 24 years of his reign were successful: He established peace throughout the land, made the temple
more magnificent than that of Solomon, provided jobs
for the working class and completed a number of large
building projects. His final nine years as king were less
glorious and led to the NT depiction of him as a tyrant.
These years were characterized by political intrigue, executions, familial disputes, war and clashes with Rome.
Herod died dishonorably, and his kingdom was divided
among his sons (see note on Lk 3:1). See the table
Political Leaders in the New Testament on p. XXXX.
Matthew 2:1
MAGI
The Magi (wise men) probably came from the Parthian

Empire (a kingdom spanning modern Iraq and Iran). They
were likely astrologers and royal courtiers. In Matthews
narrative, they are depicted as foreign dignitaries.
is the one who has been born king of the Jews?

We saw his star when it rose and have come to
worship him.
3When King Herod heard this he was disturbed,
and all Jerusalem with him. 4When he had called
together all the peoples chief priests and teachers
a1Traditionally
wise men
2:1 Bethlehem in Judea Located about six miles

south of Jerusalem. Bethlehem is inseparably linked
to King Davidthe place of origin for Davids family as
well as his anointing as king (Ru 1:1,19; 1Sa 16:1,4).
Herod Refers to Herod the Great, who was from the
region of Idumea, making him an illegitimate king in the
opinions of many Jewish people. Following the death
of his father, Antipater, Herod was made king of Judea
by Rome and ruled from 374 BC. Magi The exact
number of wise men (or Magi), their names and their
place of origin are uncertain. Throughout the ancient
Near East, the births of extraordinar y, savior-type figures were believed to coincide with astral phenomena.
When a star (or planet) appeared over Jerusalem, the
Magi believed that it heralded the king of the Jews.
Compare note on 2:2.
2:2 king of the Jews The Jews were already being ruled
by a kingHerod. The political climate and traditional
association of the Messiah with the house of David
made it natural for Jews to assume that the Messiah
would be a king. star In the ancient Near East, p
eople
considered the movements of particular planets, stars,
comets, meteors and other astrological phenomena to
be signs or portents. The reference to a star connects
Jesus birth with the prophetic oracle in Nu 24:17. The
wise men (or Magi) could have been following a planet
on a natural coursewhich based on the particular
signs they observed indicated the birth of a kingor
witnessed a miraculous event.
2:3 he was disturbed To Herod, the Magis question
indicates a potential rival to his throne. all Jerusalem
with him The citys residents knew of Herods violence
and were frightened at the prospect of further trouble.
His slaughter of children (Mt 2:16) shows that their
fear is justified.
Jesus Early Life

Gabriel appears to
Zechariah in
the temple.
John the Baptist

is born.
Mary visits
Elizabeth.
An angel appears
to Joseph.
Jesus is born
in Bethlehem.
Mary stays
with Elizabeth.
Gabriel appears to Mary.
John the Baptist is circumcised.

Zechariah prophesies about Johns
future career.
Caesar Augustus
decrees a census.
4/22/16 10:54 AM
FIRST PROOFS
M at t h e W 2:1 5 | 9
of the law, he asked them where the Messiah was

to be born. 5In Bethlehem in Judea, they replied,
for this is what the prophet has written:
6 But you, Bethlehem, in the land
of Judah,
are by no means least among the rulers
of Judah;
for out of you will come a ruler
who will shepherd my people Israel.a
The Escape toEgypt
7Then Herod called the Magi secretly and found
out from them the exact time the star had ap

peared. 8He sent them to Bethlehem and said,
Go and search carefully for the child. As soon as
you find him, report to me, so that I too may go
and worship him.
9After they had heard the king, they went on
their way, and the star they had seen when it
rose went ahead of them until it stopped over
the place where the child was. 10When they saw
the star, they were overjoyed. 11On coming to the
2:4 called together all the peoples chief priests
Herod is not demonstrating piety or respect for the priests
in this instance; they functioned as his own cabinet and
body of advisers. He requires their expertise to determine the Messiahs birthplace. teachers of the law
Refers to trained interpreters of the Law of Moses. Their
reply in vv.56 reflects a tradition stemming from Isa
11:12; Isa 11:10; and Mic 5:2, where the Messiah is
said to originate from the clan of Jesse (Davids father)
in Bethlehem.
2:6 no means least Matthews reading of Mic 5:2
reflects neither the original Hebrew nor the Septuagint
(Greek) translation. However, it is likely that multiple
Greek translations were available at this time. Despite the
variations in the text, the sense is the same: Bethlehems
importance comes from its connection to David and the
Davidic Messiah. See the table Jesus Fulfillment of Old
Testament Prophecy on p. XXXX. will shepherd Ancient
Near Eastern rulers often are portrayed as shepherds.
Shepherds visit Jesus.
Mary and Joseph

present Jesus at
the temple.
ouse, they saw the child with his mother Mary,

h
and they bowed down and worshiped him. Then
they opened their treasures and presented him
with gifts of gold, frankincense and myrrh. 12And
having been warned in a dream not to go back
to Herod, they returned to their country by an
other route.
13When they had gone, an angel of the Lord
appeared to Joseph in a dream. Get up, he said,
take the child and his mother and escape to Egypt.
Stay there until I tell you, for Herod is going to
search for the child to kill him.
14So he got up, took the child and his mother
during the night and left for Egypt, 15where he
stayed until the death of Herod. And so was ful
filled what the Lord had said through the prophet:
Out of Egypt I called my son.b
a6Micah5:2,4 b15Hosea11:1
The same imagery is used throughout the OT (see Eze

34:23 and note; Jer 23:14; note on Jn 10:142).
2:7 the exact time the star had appeared Indicates
that time had already passed since Jesus birth. Compare note on 2:16.
2:8 As soon as you find him, report to me The Magi
likely came to Herod expecting to find the child in his
palace.
2:11 they bowed down and worshiped him This was
a common custom in the ancient Near East for honoring
kings, who were viewed as divine figures. gold, frankincense and myrrh These were costly luxury items suitable as gifts for the birth of an important or royal figure.
2:1315 Joseph is warned in a dream to flee with his
family to Egypt. They hide there until Herod dies, and
then return home.
2:15 was fulfilled The ordinary expectations of the
Messiah would not have included fleeing into Egypt, but
Simon and Anna

prophesy
about Jesus.
The Magi come

to Bethlehem.
Herod kills all male

children in Bethlehem.
Jesus is circumcized.
Angels appear to
shepherds.
Joseph, Mary
The Magi ask Herod in Jerusalem and Jesus flee
about the king of the Jews.
to Egypt.
An angel appears
to Joseph in Egypt.
4/22/16 10:54 AM
FIRST PROOFS
10 | M a t t h e W 2 : 1 6
16When Herod realized that he had been out
witted by the Magi, he was furious, and he gave
orders to kill all the boys in Bethlehem and its
vicinity who were two years old and under, in
accordance with the time he had learned from the
Magi. 17Then what was said through the prophet
Jeremiah was fulfilled:
18 A voice is heard in Ramah,

weeping and great mourning,
Rachel weeping for her children
and refusing to be comforted,
because they are no more.a
the land of Israel, for those who were trying to

take the childs life are dead.
21So he got up, took the child and his mother and
went to the land of Israel. 22But when he heard that
Archelaus was reigning in Judea in place of his fa
ther Herod, he was afraid to go there. Having been
warned in a dream, he withdrew to the district of
Galilee, 23and he went and lived in a town called
Nazareth. So was fulfilled what was said through
the prophets, that he would be called a Nazarene.
John theBaptist Prepares theWay

3:1-12ppMk1:3-8; Lk3:2-17
The Return toNazareth

19After
Herod died, an angel of the Lord ap

peared in a dream to Joseph in Egypt 20and said,
Get up, take the child and his mother and go to
Matthew presents even this as fulfilling prophecy. He
sees an analogy between Israelthe children of God (Ex
4:23)and Jesus, the Son of God. Jesus emerged from
Egypt just as Israel had during the exodus (Ex 914). In
addition, the rulers in both narratives order the slaughter
of infants (Ex 1:22; Mt 2:16). Out of Egypt I called my
son Quoted from Hos 11:1, where it refers to the historic
events of the exodus. Matthew uses typology in applying
this this textwhich originally referred to Gods corporate
people, Israelto Jesus, Gods Messiah.
2:1618 In a desperate move, Herod slaughters all
the male children in and around Bethlehem in hopes of
exterminating the promised child.
2:16 he had been outwitted The Greek word used
here, empaiz, usually means to mock or to ridicule,
indicating that the Magis noncompliance was disgraceful
to Herod. two years old and under This detail implies
that the wise men (Magi) first saw the star long before
they came to Jerusalem. It also suggests that Jesus was
probably more than a year old at this time. Bethlehem
was very small; perhaps about 20 children were killed.
In those days John the Baptist came, preach

ing in the wilderness of Judea 2and saying,
Repent, for the kingdom of heaven has come
a18Jer.31:15
2:18 A voice is heard in Ramah Matthew quotes Jer

31:15; the context of children being slaughtered and
Jesus family being uprooted parallels the context of
Jeremiahs prophecy.
2:1923 Upon Herod the Greats death (ca. 4 BC),
Joseph, Mary and Jesus return from Egypt.
2:19 After Herod died After Herods death, his kingdom
was divided among his sons, Archelaus, Antipas and
Philip. See note on Lk 3:1.
2:22 he was afraid to go there Josephs fear is justified; Archelaus was as cruel as his father. See the table
Political Leaders in the New Testament on p. XXXX.
Having been warned in a dream The Greek text here
does not identify a specific messenger. There is no
warning given against Antipas, Herod the Greats son,
who ruled in Galilee; this region is portrayed as a safe
place for Jesus throughout Matthews Gospel. See the
map Galilee on p. XXXX.
2:23 he would be called a Nazarene The source of this
quotation is unknown and it seems that Jewish people
at the time did not expect the Messiah to come from
Jesus
Jesus Early
EarlyLife
Life (continued)
Jesus spends the rest
of his childhood and early
adulthood in Nazareth.
Joseph, Mary and Jesus
return from Egypt to
settle in Nazareth.
Jesus spends
his childhood
in Nazareth.
John the Baptist

calls for repentance
in the wilderness.
Jesus calls
the first
disciples.
John the Baptist
declares his mission
and tells about
the Messiah.
When he is 12, Jesus speaks

to religious teachers in the temple.
They are amazed at his understanding.
John the Baptist baptizes

Jesus and proclaims him
as the Messiah.
Satan tempts Jesus

in the wilderness.
Andrew brings his brother
Simon to Jesus, and Jesus
calls him Peter.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 3 : 7 | 11
near. 3This is he who was spoken of

prophet Isaiah:
through the
was locusts and wild honey. 5People went out to

him from Jerusalem and all Judea and the whole
region of the Jordan. 6Confessing their sins, they
were baptized by him in the Jordan River.
7But when he saw many of the Pharis
ees and
Sadducees coming to where he was baptizing, he
A voice of one calling in the wilderness,

Prepare the way for the Lord,
make straight paths for him.a
4Johns clothes were made of camels hair, and
he had a leather belt around his waist. His food
a3Isaiah40:3
Nazareth (see Mt 2:45; Jn 1:46). Matthew might have

had the Hebrew word netser (branch) in mind from Isa
11:1, where it is used to describe a Messianic figure
descended from Jesse, the father of David.
kingdom of God. Both expressions refer to the time

when Gods rule would be enacted on earth as it is in
heaven. Biblical writers often used heaven as a way of
referring to God and his abode without having to use the
divine name (Yahweh). See note on Mk 1:15.
3:3 of one calling in the wilderness Matthew cites
Isa 40:3 from the Septuagint (the Greek translation of
the OT). Prepare the way for the Lord In Isa 40:3, this
prophecy refers to the Lords restoration of his p
eople
to their land following the exile. Later, it became part of
Messianic expectations. Both uses involve restoration
and reconciliation.
3:4 clothes were made of camels hair Matthew
has already shown how John fulfills Isa 40:3; this description portrays John as the new Elijah (compare 2Ki
1:8). Throughout his Gospel, Matthew draws parallels
between the dress, diet and ministries of John and Elijah
(compare Mt 17:913; Jn 1:21 and note). Both men
were bold, prophetic figures whose calling ran counter
to religious norms. His food was locusts and wild
honey Locusts were common food in the Middle East.
Leviticus 11:2023 identifies four varieties that are
clean and good to eat.
3:6 they were baptized Likely derived from the Jewish custom of ritual washings. Jewish baptisms were
intended to signify spiritual cleansing; Johns baptisms
are depicted as preparations for the coming of the Messiah. Jordan River The Jordan was significant because
it served as the border that Israel crossed to enter the
promised land (e.g., Dt 9:1). It does not seem to have
been important for ritual washings (except in the case
of Naaman; 2Ki 5:10,12).
3:7 Pharisees and Sadducees These groups were opposed to each other but appear united in their opposition
3:112 Matthew introduces the life and preaching of

John the Baptist. John served as a forerunner to J esus,
proclaiming the advent of the kingdom and the arrival
of the Messiah. See the event line The Life of J esus:
Infancy and Early Ministry on p. XXXX.
3:1 In those days This phrase serves to anchor Matthews narrative in Scripture. The OT prophets often use
this phrase to describe the time of fulfilled prophecy.
See the infographic Life of Jesus on p. XXXX. John
the Baptist A prophet who is both a fulfillment of OT
prophecies and a model of the OT prophets themselves
(see Mt 11:1314; 16:14; 17:1013; Mal 4:5). See
note on Jn 1:6. the wilderness of Judea Robbers,
displaced peasants and religious ascetics often sought
refuge in the wilderness. Johns way of life resembles
that of wilderness ascetics. Concerned about self-denial,
spiritual discipline and devotion to the law, ascetic men
and women went to the wilderness in order to distance
themselves from the evils of society (compare note on
Mk 1:4). According to Josephus (a first-century Jewish
historian), Herod Antipas thought that John might become
a political threat because of Johns many followers.
The socioeconomic situation of Jesus day was bleak.
Consequently, there were reprisals by the peasant class
against the wealthy elite and aristocracy. Political leaders considered fringe movementsof which John was
considered to have been a partwith suspicion.
3:2 Repent A decision to turn away from sin and toward
Gods ways. kingdom of heaven Synonymous with
Jesus calls Philip

and Nathanael
in Galilee.
Jesus turns
water into wine.
Nicodemus meets
with Jesus.
Jesus stays in
Capernaum.
John the Baptist

is arrested.
Jesus and his disciples
baptize in Judea.
Jesus clears the temple of

merchants and money changers
during Passover (John).
John the Baptist

accepts Jesus
popularity.
On the way to
Galilee, Jesus stops
in Sychar to talk
with a Samaritan
woman.
Jesus stays
in Samaria.
Jesus leaves
Judea for Galilee.
4/22/16 10:54 AM
FIRST PROOFS
12 | M a t t h e W 3 : 8
said to them: You brood of vipers! Who warned

you to flee from the coming wrath? 8Produce fruit
in keeping with repentance. 9And do not think
you can say to yourselves, We have Abraham as
our father. I tell you that out of these stones God
can raise up children for Abraham. 10The ax is al
ready at the root of the trees, and every tree that
does not produce good fruit will be cut down and
thrown into the fire.
11I baptize you witha water for repentance. But
after me comes one who is more powerful than I,
whose sandals I am not worthy to carry. He will
baptize you witha the Holy Spirit and fire. 12His
winnowing fork is in his hand, and he will clear his
threshing floor, gathering his wheat into the barn
and burning up the chaff with unquenchable fire.
The Baptism ofJesus
him, saying, I need to be baptized by you, and do

you come tome?
15Jesus replied, Let it be so now; it is proper
for us to do this to fulfill all righteousness. Then
John consented.
16As soon as Jesus was baptized, he went up out
of the water. At that moment heaven was opened,
and he saw the Spirit of God descending like a
dove and alighting on him. 17And a voice from
heaven said, This is my Son, whom I love; with
him I am well pleased.
Jesus Is Tested intheWilderness

4:1-11ppMk1:12,13; Lk4:1-13
Then Jesus was led by the Spirit into the wil

derness to be temptedb by the devil. 2After
fasting forty days and forty nights, he was hungry.
3The tempter came to him and said, If you are the
Son of God, tell these stones to become bread.
3:13-17ppMk1:9-11; Lk3:21,22; Jn1:31-34

13Then Jesus came from Galilee to the Jordan
to be baptized by John. 14But John tried to deter
a11Orin b1 TheGreek
to John. See note on Jn 1:24; note on Mk 12:18. See the

table Major Groups in J esus Time on p. XXXX. brood
of vipers This phrase could be a generic insult; it also
might allude to the Jewish leaders cunning.
3:8 fruit in keeping with repentance Refers to deeds
that show true contrition.
3:9 We have Abraham as our father See note on Lk 3:8.
3:10 The ax is already at the root of the trees An
image of impending judgment (compare Mt 7:1720).
fire A symbol of divine wrath. See note on Lk 3:9.
3:11 sandals I am not worthy to carry See note on
Lk 3:16. baptize you with the Holy Spirit and fire
See note on Lk 3:16.
3:12 winnowing See note on Ru 3:2. This image shows
that there is nothing arbitrary about judgment: The good,
solid grain falls to the threshing floor, while the dry, empty
chaff is blown away (see Isa 64:6; compare Jn 12:4748).
See the infographic A Threshing Floor on p. XXXX.
for tempted can also mean tested.
3:1317 Jesus comes from Galilee to be baptized by John

(compare 2:22). At first John refuses, but Jesus convinces
him that it is necessary. After J esus comes up out of the
water, a voice from heaven and a manifestation of the
Spirit signal that he is ready to begin his public ministry.
3:15 to fulfill all righteousness Johns baptism for
repentance was a means of identification with the kingdom
of God. Although J esusthe sinless Son of Godhad
nothing for which to repent, he publicly identified with
Gods kingdom through his baptism. Then John consented John, in his role as a prophet, has been accepting
or rejecting p
eople seeking baptism. Here the roles are
reversed for the first time. John only dares to baptize
Jesus because Jesus commands him to do so.
3:16 heaven was opened A standard prophetic image (e.g., Eze 1:1). he saw The referent of he is
unclear. Here and in Mark, it seems to refer to J esus.
Jesus
Jesus Early
EarlyLife
Life (continued)
Jesus preaches and heals
Jesus is rejected
throughout Galilee.
at Nazareth.
Jesus heals Peters
Jesus teaches a
Jesus calls
mother-in-law and many
crowd from a boat.
Jesus begins
four fishermen. others in Capernaum.
preaching in
Galilee.
Jesus moves to
Capernaum.
Jesus teaches with

authority in Capernaum.
Jesus heals an
officials son.
Jesus prays alone.
Jesus heals a man

with leprosy.
Jesus provides a
miraculous catch of fish.
4/22/16 10:54 AM
t.
FIRST PROOFS
M a t t h e W 4 : 1 0 | 13
4Jesus
answered, It is written: Man shall not

live on bread alone, but on every word that comes
from the mouth of God.a
5Then the devil took him to the holy city and
had him stand on the highest point of the tem
ple. 6If you are the Son of God, he said, throw
yourself down. For it is written:
He will command his angels concerning you,
and they will lift you up in their hands,
so that you will not strike your foot against
a stone.b
Luke 3:21 may imply that the Holy Spirit was visible to
everyone present, but Jn 1:32 indicates that John the
Baptist witnessed the Spirit. like a dove Luke also uses
dove imagery (Lk 3:22), but neither Matthew nor Luke
describes the details of this event.
3:17 a voice from heaven It is unclear whether all or
only some of those present heard this voice, or whether
anyone recognized it (compare Jn 12:2829). A voice
speaks the same words at Jesus transfiguration (Mt
17:5). This is my Son whom I love Similar to Ps 2:7;
see note on Mk 1:11. with him I am well pleased
Similar to the description of the suffering servant in Isa
42:1, which J esus quotes in Mt 12:18.
4:111 The temptations faced by Jesus follow the same
pattern as the Israelites disobedience in the desert. The
Israelites demanded bread, doubted the Lords presence and despaired of his help (compare Nu 11). Jesus
reverses all of these acts of faithlessness.
4:1 was led by the Spirit into the wilderness God
led his people through the deser t for 40 years due to
their unfaithfulness (see note on Lk 4:1). The Spirit
leads Jesus into the wilderness for 40 days so that
his fidelity might be set in contrast to the nations
infidelity. devil The Greek term used here, diabolos,
refers to a spiritual figure who is adversarial to God
and his purposes. In Mk 1:13 and Mt 4:10, this figure
is referred to by the Greek term satanas (see note on
Mk 1:13).
4:2 After fasting forty days and forty nights Fasting
during this time period meant eating nothing at all. The
text does not seem to imply that Jesus was sustained
7Jesus answered him, It is also written: Do not
put the Lord your God to the test.c

8Again, the devil took him to a very high moun
tain and showed him all the kingdoms of the world
and their splendor. 9All this I will give you, he
said, if you will bow down and worshipme.
10Jesus said to him, Away from me, Satan! For
it is written: Worship the Lord your God, and
serve him only.d
a4Deut.8:3 b6Psalm91:11,12 c7Deut.6:16
d10Deut.6:13
supernaturally during his fast; instead, it emphasizes that

he experienced hunger. J esus 40-day fast recalls Moses
40 days on the mountain (Ex 24:18), the Israelites 40
years in the desert (Nu 14:3334) and Elijahs 40 days
at Mount Horeb (1Ki 19:18).
4:3 If you are the Son of God The devil uses this
challenge twice in his temptations of Jesus. He turns
the words of Mt 3:17 into a taunt. tell these stones
to become bread Parallels the Israelites failure in the
desert. They complained that God did not provide enough
food for them (Ex 16:3). The devil is tempting Jesus to
break his fast, which the text implies would be equivalent
to disobedience to God the Father.
4:4 It is written Jesus reply comes from Dt 8:3.
4:5 holy city A common term for Jerusalem. highest
point See note on Lk 4:9.
4:6 throw yourself down This test of Gods providence
is far more extreme than any test Israel underwent in
the desert. He will command his angels concerning
you See note on Lk 4:10.
4:7 Do not put the Lord your God to the test A quotation from Dt 6:16, which refers to the Israelites testing
Yahweh in Ex 17:27.
4:8 showed him all the kingdoms The apparent implication is that the devil simply points out the general direction
of the kingdoms of the earth, naming them as he does so.
4:9 I will give See note on Lk 4:6. worship me The
Greek word used here, proskyne, does not necessarily
refer to religious worship. It also can be used to describe
the act of honoring an earthly king. Here the devil tempts
Jesus to trust in him rather than God.
4:10 Away from me Satan Jesus later rebukes Satans
The Jewish leaders

The disciples pick
become angry with wheat on the Sabbath.
Jesus for healing on
A large crowd follows
the Sabbath.
Jesus, and he heals many.
Jesus defends his
disciples for
not fasting.
Jesus calls
Matthew.
Jesus eats at
Matthews house.
Jesus heals a
disabled man at the
pool of Bethesda.
Jesus defends his

actions and claims
to be Gods son.
The Pharisees and Herodians
plot to destroy Jesus.
Jesus chooses
the 12 apostles.
4/22/16 10:54 AM
FIRST PROOFS
14 | M a t t h e W 4 : 1 1
11Then the devil left him, and angels came and
attended him.
17From that time on Jesus began to preach, Re

pent, for the kingdom of heaven has come near.
Jesus Begins toPreach
Jesus Calls His First Disciples
12When
J esus heard that John had been put in

prison, he withdrew to Galilee. 13Leaving Nazareth,
he went and lived in Capernaum, which was by the
lake in the area of Zebulun and Naphtali 14to
fulfill what was said through the prophet Isaiah:
15 Land of Zebulun and land of Naphtali,
the Way of the Sea, beyond the Jordan,
Galilee of the Gentiles
16 the people living in darkness
have seen a great light;
on those living in the land of the shadow
of death
a light has dawned.a
work through Peter using a similar remark (Mt 16:23).
it is written Jesus quotes Dt 6:13, where the entire
passage speaks against doubting Yahweh.
4:1217 Following his temptation in the wilderness,
Jesus returns to the region of Galilee and begins his
ministry. This is approximately AD 28. Luke estimates
that Jesus was around 30 when he began his public
ministry (Lk 3:23).
4:13 Capernaum A fishing village on the Sea of Galilee (see note on Lk 4:31). See the infographic The
Synagogue at Capernaum on p. XXXX. Zebulun and
Naphtali These tribes were allotted territory in what
became known as Galilee, but the Jewish population was
largely displaced during the Persian period (ca. 550330
BC). The inhabitants of Jesus day were mostly Gentiles
(non-Jewish p
eople) or descendants of Jews who had
resettled in the region.
4:14 said through the prophet Isaiah Matthew quotes
Isa 9:12, which emphasizes an ideal king from Davids
line (compare Isa 9:6 and note). By the time of Matthews
writing, the passage had become associated with the
4:18-22ppMk1:16-20; Lk5:2-11; Jn1:35-42

18As Jesus was walking beside the Sea of Gali
lee, he saw two brothers, Simon called Peter and
his brother Andrew. They were casting a net into
the lake, for they were fishermen. 19Come, fol
low me, Jesus said, and I will send you out to
fish for people. 20At once they left their nets and
followed him.
21Going on from there, he saw two other broth
ers, James son of Zebedee and his brother John.
They were in a boat with their father Zebed
ee,
preparing their nets. Jesus called them, 22and
a16Isaiah9:1,2
Messiah. See the table Jesus Fulfillment of Old Testament Prophecy on p. XXXX.
4:17 From that time on Indicates the start of J esus
public ministry (compare Mt 16:21). to preach The
Greek word used here, kryss, connotes a different
sort of proclamation than the modern verb preach
expresses. It often was used to describe official pronouncements of sovereigns, such as declarations of state
visits or changes in taxation. kingdom of heaven has
come near This concept communicated great urgency in
Johns proclamation. Several of Jesus parables likewise
emphasize impending judgment and that p
eople should
repent. See note on 3:2.
4:1822 Matthew records Jesus calling of two sets of brothers. Three of the fourPeter, James and Johnbecame
the inner circle of his disciples and rose to greater positions
of leadership among the apostles and the early church.
4:18 two brothers Capernaum was small, and Jesus
had been preaching the coming of the kingdom of heaven
(compare 4:17). The two brothers, Peter and Andrew, had
probably already heard of Jesus. John 1:4042 also records
Jesus
Jesus Early
EarlyLife
Life (continued)
Jesus gives his famous
sermon and the beatitudes.
Jesus raises a
widows son.
Women accompany
Jesus on another tour
of Gallilee.
Jesus teaches
about John the
Baptists greatness.
Jesus reassures
John the Baptists
disciples.
A sinful woman
Jesus heals a
anoints Jesus feet (Luke).
centurions servant.
Jesus tells many parables,

and his disciples ask him
about them.
Je
a
r
Jesus relatives
seek him.
Jesus calms a
storm at sea.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 5 : 2 | 15
i mmediately they left the boat and their father

and followed him.
Jesus Heals theSick

23Jesus went throughout Galilee, teaching in
t heir synag ogues, proclaiming the good news of the
kingdom, and healing every disease and sickness
among the people. 24News about him spread all
over Syria, and people brought to him all who were
ill with various diseases, those suffering severe
pain, the demon-possessed, those having seizures,
an early interaction of Peter and Andrew, noting that Andrew

was one of John the Baptists disciples (Jn1:35) and that he
originally brought Peter to meet Jesus. See people diagram
Peters Family Tree on p. XXXX. a net A small, circular
net that a single person could handle. See the infographic
First-Century Galilean Fishing Boat on p. XXXX.
4:23 synagogues Usually refers to a building where a
local community assembled. The synagogue was not a
distinctively religious institution, as nonreligious activities
also took place there. Synagogues provided Jews who
lived far from the temple in Jerusalem a place to pray,
teach andmost importantlyread Scripture. Rabbis
could lecture there, interpreting the Scriptures, explaining
the law and offering instructions. See the infographic
The Synagogue at Capernaum on p. XXXX; see the
infographic Ancient Home Synagogue on p. XXXX.
4:24 those suffering severe pain People during this
time did not distinguish between physical diseases and
the ill effects of unclean, evil spirits. Matthew makes no
statement about these maladies in this verse beyond
observing that Jesus cured them all, regardless of their
cause. Syria A Roman province located north and east
of Israel and Galilee. Syria was a large and influential
region, and Matthew mentions it to show how far and
how fast J esus reputation had spread.
4:25 The list of places in this verse represent the major
areas inhabited by Jews, showing the extent of J esus
influence.
Introduction totheSermon
ontheMount
Now when Jesus saw the crowds, he went up

on a mountainside and sat down. His disciples
came to him, 2and he began to teach them.
a25 That
is, the Ten Cities
4:25 Large crowds Might describe as many as a few

thousand people. Decapolis This Greek name means
ten cities and refers to a federation of Hellenized (highly
Greek-influenced) cities and towns located east of the Sea
of Galilee. It may have comprised more than ten cities.
5:112 Matthew 57 contains Jesus Sermon on the
Mount, which describes how members of the kingdom of
heaven should live. J esus statements in vv.312 are
known as the Beatitudes. This is the first of five primary
speeches by Jesus and sets the tone for the rest of Matthews Gospel. See the event line The Life of Jesus:
Infancy and Early Ministry on p. XXXX.
5:1 he went up on a mountainside Jesus giving
new instruction on a mountain reflects Ex 1924.
His comparisons with various points of the law (Mt
5:21,27,31,33,38,43) allude to Moses. Mountains
provide the setting for significant teachings and events
in Matthew (e.g., 17:1; 24:3; 26:30; 28:16). sat down
In Jesus day, the most important person or persons
in a group would sit while the rest stood. Rabbis sat
while giving instruction. His disciples came to him
The language of this verse reflects Moses reception
of the law at Mount Sinai. Moses went up Mount Sinai
into the cloud; the discipleslike the Israelites in the
desertmay have thought that they should wait below
while he spoke with God. Matthew presents Jesus as
the new Moses, but so much greater than Moses that
he does not have to consult with God before giving his
Jesus heals a
man who is
demon-possessed
and mute.
Jesus commissions a
missionary in the region
of the Gerasenes.
Jesus casts out demons

and sends them into a
herd of pigs.
and the paralyzed; and he healed them. 25Large

crowds from Galilee, the Decapolis,a Jerusalem, Ju
dea and the region across the Jordan followed him.
Jesus tells his

disciples to pray
for more workers.
Jesus raises the

daughter of a
synagogue ruler.
The people in the

region of the Gerasenes
ask Jesus to leave.
A synagogue ruler
asks Jesus to help
his daughter.
Jesus heals two

blind men.
The people of
Nazareth refuse
to believe.
Jesus sends out

the apostles.
4/22/16 10:54 AM
FIRST PROOFS
16 | M a t t h e W 5 : 3
9 Blessed are the peacemakers,

for they will be called children
of God.
10 Blessed are those who are persecuted because
of righteousness,
for theirs is the kingdom of heaven.
The Beatitudes
5:3-12ppLk 6:20-23
He said:
3 Blessed are the poor in spirit,
for theirs is the kingdom of
heaven.
4 Blessed are those who mourn,
for they will be comforted.
5 Blessed are the meek,
for they will inherit the earth.
6 Blessed are those who hunger and
thirst for righteousness,
for they will be filled.
7 Blessed are the merciful,
for they will be shown mercy.
8 Blessed are the pure in heart,
for they will see God.
11Blessed are you when people insult you, per

secute you and falsely say all kinds of evil against
you because of me. 12Rejoice and be glad, because
great is your reward in heaven, for in the same way
they persecuted the prophets who were before you.
Salt and Light

13You are the salt of the earth. But if the salt
loses its saltiness, how can it be made salty again?
It is no longer good for anything, except to be
thrown out and trampled underfoot.
new lawhinting at Jesus divinity. See the event line

The Life of Moses on p. XXXX.
5:3 Blessed The Greek word used here, makarios (meaning happy or fortunate), often indicates someone
who is favored by God. poor in spirit Refers to those in
Jesus day who recognize and bear their desperate plight,
and who long for Gods restoration through the Messiah.
kingdom of heaven The crowd was already familiar with
this terminology through John the Baptists proclamation;
they anticipated a time of restoration. See note on 3:2.
5:4 those who mourn Could refer to those who mourn
for Israel and for their plight within its present conditions
(e.g., Roman occupation, what seems like a lack of Gods
presence, impoverishment). Alternatively, it could refer to
those who mourn over their personal sin or are currently
enduring difficult times.
5:5 the meek Refers to someone who is humble or
gentle. The meek do not seek gain for themselves; instead, they hope in the Lord. they will inherit the earth
A reference to Ps 37:11, which foretells the destruction
of evildoers (compare Rev 21), so that those who hope
in Yahweh will live in peace.
5:6 who hunger and thirst for righteousness A metaphor for moral uprightness. This may be an allusion to
Ps 37:1217 (compare note on Mt 5:5), which speaks
of a time when oppressors will be no more. This line
expresses a deep desire both for personal righteousness
and for a world characterized by Gods righteousness
(or justice). It implies that those who observe Gods
commandments should do so not out of resignation, but
out of a fundamental desire. Due to widespread poverty,
many of those listening to Jesus were probably hungry
and thirsty in a literal sense.
5:7 Blessed are the merciful This beatitude has the
same emphasis as the others: Gods kingdom is breaking
in upon the world. When it does, God will show mercy to
those who have been merciful to others.
5:8 pure in heart Possibly an allusion to Ps 18:26.
This beatitude uses the terminology of ritual purity and
cleanness, which would have been common in Judaism.
But Jesus original audience likely would have made
no distinction between having a heart pure from sin
and being a person who is ritually pure according to
the law. This parallels Jesus emphasis on God being
Jesus Early Life

Herodiass daughter
dances for Herod and
demands Johns head.
Herod Antipas beheads

John the Baptist.
Jesus refuses to be
made king and prays alone.
Herod wonders if Jesus
is John the Baptist raised
from the dead.
Jesus multiplies the loaves

and fishes to feed 5,000.
Jesus walks
on water.
Jesus heals many

at Gennesaret.
Jesus proclaims that

he is the bread of life.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 5 : 2 0 | 17
14You
are the light of the world. A town built

on a hill cannot be hidden. 15Neither do people
light a lamp and put it under a bowl. Instead they
put it on its stand, and it gives light to everyone in
the house. 16In the same way, let your light shine
before others, that they may see your good deeds
and glorify your Father in heaven.
The Fulfillment oftheLaw

17Do not think that I have come to abolish the
Law or the Prophets; I have not come to abolish them
concerned about the spiritual state of a person, not just

their outward, religious purity (compare Mt 15:11). they
will see God Likely an allusion to the temple entrance
liturgy of Ps 24:34. The idea being that they will witness Gods entrance.
5:9 Blessed are the peacemakers Jewish literature of
the time valued those who worked for peace. children
of God Those whose lives reflect the ethics of Jesus
will be clearly identified as children of God (see Ro
8:14 and note).
5:1012 These three verses address persecution and
likely reflect the situation of those who first read Matthews
Gospel (which may explain why the theme receives such
extensive treatment). Later in the narrative, Jesus encounters each form of persecution recorded here and suffers
the same fate as many OT prophets (see Mt 23:2937).
5:11 because of me Jesus is speaking to his disciples
about a radical way of life that reflects the ideals of the
kingdom of heaven. He seems to imply that persecution
is a result of practicing his teaching and believing in him.
5:1316 In what follows, Jesus shifts from pronouncements of blessing to instructions about the law. He compares his followers to salt and light, elements commonly
used as metaphors in antiquity. His point is that disciples
who fail to live a lifestyle that reflects the values of the
kingdom of heaven are akin to something tasteless or
devoid of lightundesirable and of no value.
Some disciples
desert Jesus.
The Pharisees
criticize Jesus about
cermonial washing.
Jesus teaches
his disciples about
what defiles.
but to fulfill them. 18For truly I tell you, until heaven

and earth disappear, not the smallest letter, not the
least stroke of a pen, will by any means disappear
from the Law until everything is accomplished.
19Therefore anyone who sets aside one of the least
of these commands and teaches others accordingly
will be called least in the kingdom of heaven, but
whoever practices and teaches these commands
will be called great in the kingdom of heaven. 20For
I tell you that unless your righteousness surpasses
that of the Pharisees and the teachers of the law,
you will certainly not enter the kingdom of heaven.
5:13 salt of the earth Salt was valued for its many
uses, such as flavoring (Job 6:6), preserving, healing
(Eze 16:4) and destroying (Jdg 9:45). It also served a
liturgical function (Lev 2:13; Eze 43:24) and was used
in covenant making (Nu 18:19; 2Ch 13:5).
5:14 light of the world Recalls Israels role as a light
to the nations (Isa 42:6; 49:6).
5:16 Father Jesus commonly refers to God by this
designation, which indicates their relationship of father
and son. The concept of Yahweh as a father was common throughout Israels history (e.g., 2Sa 7:14; 1Ch
22:910; Ps 2:7).
5:17 to fulfill The Greek word used here, plro, refers
in this instance to carrying something out. Matthew is
saying that J esus performed or upheld that which was
required by the law and met the expectations of the
predictions about him in the writings of the prophets.
In him, the Law and the Prophets reached their fullest expression (e.g., Mt 1:22; 2:15,17,23). See the
table Jesus Fulfillment of Old Testament Prophecy
on p. XXXX.
5:18 will by any means disappear All of the law was
important to Jesus (compare 5:17).
5:20 surpasses that of the Pharisees and the teachers of the law These groups were associated with a high
degree of righteousness. This should not be considered
an endorsement of the scribes (teachers of the law, see
note on Mt 2:4) and Pharisees (see note on Jn 7:32).
Instead, Jesus points out that not even their righteous
ness is enough to enter the kingdom of heaven.
Jesus feeds 4,000 with seven

loaves and a few fish.
Jesus warns
his disciples
against false
teachings.
Jesus heals a
deaf man in
the Decapolis.
Jesus goes to Tyre

and Sidon, and heals
a Gentile womans
daughter.
Jesus heals
a blind man
in Bethsaida.
Jesus goes
to Magadan.
Jesus heals many
on a mountain in
Galilee.
Peter declares Jesus

the Messiah.
4/22/16 10:54 AM
FIRST PROOFS
18 | M a t t h e W 5 : 2 1
Murder
5:25,26ppLk 12:58,59
21You have heard that it was said to the people
long ago, You shall not murder,a and anyone who
murders will be subject to judgment. 22But I tell
you that anyone who is angry with a brother or
sisterb,c will be subject to judgment. Again, anyone
who says to a brother or sister, Raca,d is answer
able to the court. And anyone who says, You fool!
will be in danger of the fire of hell.
23Therefore, if you are offering your gift at
the altar and there remember that your brother
or sister has something against you, 24leave your
gift there in front of the altar. First go and be rec
onciled to them; then come and offer your gift.
25Settle matters quickly with your adversary
who is taking you to court. Do it while you are still
together on the way, or your adversary may hand
you over to the judge, and the judge may hand you
over to the officer, and you may be thrown into
prison. 26Truly I tell you, you will not get out until
you have paid the last penny.
Adultery
27You
have heard that it was said, You shall

not commit adultery.e 28But I tell you that any
one who looks at a woman lustfully has already
committed adultery with her in his heart. 29If
your right eye causes you to stumble, gouge it out
and throw it away. It is better for you to lose one
part of your body than for your whole body to be
thrown into hell. 30And if your right hand causes
5:2148 Jesus presents six antithesesstatements using opposites to make a pointto illustrate what it means
to have a righteousness that surpasses that of the scribes
(teachers of the law) and Pharisees. The righteousness
required of J esus disciples goes beyond the observation
of the written law. However, Jesus teaching here does not
overturn the existing Jewish law; it merely supplements or
elaborates its teachings with principles for living the ethics
of the kingdom of heaven (see note on v.17).
5:21 You have heard that it was said This expression (or a variation) occurs six times in this passage.
Compare Ex 20:13.
5:22 I tell you Highlights Jesus authority. hell The
Greek word used here is geenna, often transliterated
into English as Gehenna. The underlying reference is
to the Hebrew name Valley of Hinnom, which was a
place near Jerusalem linked with idolatrous sacrifices
in the OT (e.g., 2Ch 28:3). Over time, Gehenna came to
represent a place of Gods wrath, hence the affiliation
with fire. Compare note on 1Pe 3:19.
5:23 something against you Likely refers to a legitimate complaint.
5:27 You shall not commit adultery See Ex 20:14.
5:28 looks at a woman lustfully Jesus wants his followers to deal with sin where it starts: the mind or emotions.
5:2930 The two examples Jesus gives in Mt 5:2930
call for extreme measures to prevent and eradicate sin.
you to stumble, cut it off and throw it away. It is

better for you to lose one part of your body than
for your w
hole body to go into hell.
Divorce
31It has been said, Anyone who divorces his
wife must give her a certificate of divorce.f 32But
I tell you that anyone who divorces his wife, ex
cept for sexual immorality, makes her the victim
of adultery, and anyone who marries a divorced
woman commits adultery.
Oaths
33Again, you have heard that it was said to the
people long ago, Do not break your oath, but fulfill
to the Lord the vows you have made. 34But I tell
you, do not swear an oath at all: either by heav
en, for it is Gods throne; 35or by the earth, for it
is his footstool; or by Jerusalem, for it is the city
of the Great King. 36And do not swear by your
head, for you cannot make even one hair white or
black. 37All you need to say is simply Yes or No;
anything beyond this comes from the evil one.g
Eye forEye
38You have heard that it was said, Eye for eye,
and tooth for tooth.h 39But I tell you, do not resist
a21Exodus20:13 b22 The
Greek word for brother or sister

(adelphos) refers here to a fellow disciple, whether man or
woman; also in verse23. c22 Some manuscripts brother or
sister without cause d22AnAramaic term of contempt
e27Exodus20:14 f31Deut.24:1 g37Orfrom evil
h38 Exodus21:24; Lev. 24:20; Deut. 19:21
However, they are not intended literally; they are hyperbolesdeliberate exaggerations to make a point. J esus
is saying that p
eople should be vigilant in avoiding sin,
making every effort to remain pure.
5:29 hell See note on v.22.
5:30 lose one part of your body Jesus uses this illustration to emphasize the way that sin stands between
people and God. He also demonstrates the desperate
need for a person, through the power of God, to rid their
life of sin. Jesus is showing that for many p
eople their
desire for sin is so powerful that it keeps them from
having relationship with God and thus leads to them experiencing Gods judgment and wrath. See note on v.22.
5:31 must give her a certificate of divorce Jesus
later indicates that divorce in the Law of Moses (see Dt
24:14 and note) was permitted only because of peoples
hardness of heart (see Mt 19:8 and note).
5:32 except for sexual immorality Jesus addresses
this issue again at various points in his ministry (e.g.,
19:39). In this text, J esus indicates that sexual infidelity
is an acceptable reason for divorce.
5:33 fulfill to the Lord the vows People swore oaths to
guarantee their truthfulness. Jesus calls on his followers
to practice honesty without the use of oaths. See Nu 30:2.
5:38 Eye for eye This principle, often referred to as
lex talionis or the law of retaliation (see Ex 2124)
contrasts with the unexpected generosity that a member
of the kingdom of heaven should display.
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M a t t h e W 6 : 1 0 | 19
an evil person. If anyone slaps you on the right

cheek, turn to them the other cheek also. 40And
if anyone wants to sue you and take your shirt,
hand over your coat as well. 41If anyone forces you
to go one mile, go with them two miles. 42Give to
the one who asks you, and do not turn away from
the one who wants to borrow from you.
the synagogues and on the streets, to be honored

by others. Truly I tell you, they have received their
reward in full. 3But when you give to the needy,
do not let your left hand know what your right
hand is doing, 4so that your giving may be in se
cret. Then your Father, who sees what is done in
secret, will reward you.
Love forEnemies
Prayer
43You have heard that it was said, Love your
neighbora and hate your enemy. 44But I tell you,

love your enemies and pray for those who per
secute you, 45that you may be children of your
Father in heaven. He causes his sun to rise on the
evil and the good, and sends rain on the righteous
and the unrighteous. 46If you love those who love
you, what reward will you get? Are not even the
tax collectors doing that? 47And if you greet only
your own people, what are you doing more than
others? Do not even pagans do that? 48Be perfect,
therefore, as your heavenly Father is perfect.
Giving totheNeedy
Be careful not to practice your righteousness

in front of others to be seen by them. If you
do, you will have no reward from your Father in
heaven.
2So when you give to the needy, do not an
nounce it with trumpets, as the hypoc rites do in
5:39 do not resist an evil person J esus is speaking
of someone who does wrong to another person. He
encourages his followers to return good when someone
else intends evil.
5:41 If anyone forces you to go one mile The Roman
military occupied Israel during this time, and soldiers
could require bystanders to carry a load for a mile.
5:42 Give to the one who asks you Members of
Gods kingdom should be characterized by overwhelming generosity.
5:43 Love your neighbor J esus is quoting Lev 19:18
here. hate your enemy This phrase does not appear in
the law (or anywhere else in the Hebrew Bible), but it might
allude to Dt 23:36 (compare Ps 137:79; 139:2122).
It could also just be a colloquialism of the time.
5:44 love The focus of J esus ethical teaching (see Mt
22:3440).
5:45 you may be children of your Father Just as God
gives the good gifts of sun and rain to all people without
distinction, members of the kingdom should act with love,
kindness and generosity toward all. Jesus followers
should reflect Gods character.
5:46 tax collectors These were some of the most hated
people in Israel, due to the nature of their work and their
association with the Roman government. Tax collectors
generally obtained their posts from Roman authorities
through a bidding system. They often made sizeable
profits by levying higher taxes than Rome required. Consequently, Jews regarded Jewish tax collectors as traitors
and as members of the lowest level of society. The mention of tax collectors alongside non-Jewish people (v.47)
reflects not only their poor reputation, but also the scope
6:9-13ppLk 11:2-4
5And when you pray, do not be like the hypo
crites, for they love to pray standing in the syn
agogues and on the street corners to be seen by
others. Truly I tell you, they have received their
reward in full. 6But when you pray, go into your
room, close the door and pray to your Father, who
is unseen. Then your Father, who sees what is
done in secret, will reward you. 7And when you
pray, do not keep on babbling like pagans, for they
think they will be heard because of their many
words. 8Do not be like them, for your Father knows
what you need before you ask him.
9This, then, is how you should pray:
Our Father in heaven,

hallowed be your name,
10 your kingdom come,
your will be done,
on earth as it is in heaven.
a43Lev.19:18
of Jesus ministry to redeem all of humanity, including

the outcasts of society. Matthew, the likely author of this
Gospel, was a tax collector, and Jews viewed his inclusion among Jesus disciples as scandalous (9:913).
5:47 pagans The Greek text here refers to non-Jews
people who were not ethnically part of Israel.
5:48 Be perfect Those who demonstrate love in the
manner attributed to God the Father will become perfectcomplete or mature.
6:118 Jesus examples in this passage involve personal piety and expand on his opening command in v.1.
Members of the kingdom of heaven should practice these
disciplines so that the Fathernot otherscan witness
their acts of devotion.
6:1 not to practice your righteousness in front of
others This warning points back to 5:20. The examples
that follow are noted abuses of the scribes (teachers of
the law) and Pharisees (compare ch. 23). reward Refers
to future blessing, not an immediate payoff.
6:2 received their reward This phrase also occurs
in vv.5 and 16. The hypocrites, having been rewarded
with praise from other people, will receive no blessing
from God.
6:5 when you pray This does not prohibit public prayer
(as in corporate prayer); rather, it prohibits praying for
the purpose of public recognition.
6:7 their many words In Greco-Roman religions, repetition was used to pester the gods so they would grant
someones request.
6:9 This, then, is how you should pray After describing how not to pray, Jesus gives a positive example.
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20 | M a t t h e W 6 : 1 1
11 Give us today our daily bread.

12 And forgive us our debts,
as we also have forgiven our debtors.
13 And lead us not into temptation,a
but deliver us from the evil one.b
14For
if you forgive other people when they sin

a gainst you, your heavenly Father will also forgive
you. 15But if you do not forgive others their sins,
your Father will not forgive your sins.
Fasting
16When you fast, do not look somber as the hyp
ocrites do, for they disfigure their faces to show

others they are fasting. Truly I tell you, they have
received their reward in full. 17But when you fast,
put oil on your head and wash your face, 18so that it
will not be obvious to others that you are fasting, but
only to your Father, who is unseen; and your Father,
who sees what is done in secret, will reward you.
Treasures inHeaven
6:22,23ppLk 11:34-36
19Do not store up for yourselves treasures
on earth, where moths and vermin destroy, and
where thieves break in and steal. 20But store up
for yourselves treasures in heaven, where moths
and vermin do not destroy, and where thieves do
not break in and steal. 21For where your treasure
is, there your heart will be also.
22The eye is the lamp of the body. If your eyes
are healthy,c your whole body will be full of light.
Verses913 and the parallel passage of Lk 11:14

provide a model for prayer. The Gospels make no explicit
claims regarding Jesus intentions for creating this prayer,
but the context indicates that he is teaching p
eople how
to pray (compare Lk 11:14 and note).
6:10 your will be done Jesus prays similar words as
he faces arrest and crucifixion (compare Mt 26:39,42).
6:11 Give us today our daily bread The p
eople of rural
Galilee were poor and oppressed, and resources such
as food were scarce.
6:12 our debts The language used here for debt can
reflect an Aramaic idiom referring to sin (compare note
on Lk 11:4).
6:13 into temptation This refers to hardship in a general sense. the evil one The Greek term used here may
indicate a specific entity (such as the devil; compare Eph
6:16) or evil in its many forms. Following this phrase, many
ancient manuscripts add an affirmation that the kingdom,
power and glory belong to God. Although this statement
likely is not original, it appears to have been incorporated
into Christian liturgy from the earliest days of the church.
It probably comes from Davids speech in 1Ch 29:11.
6:16 do not look somber as the hypocrites Fasting
involves abstaining from food for the purpose of religious
reflection and devotion. In order to be noticed by others,
hypocrites who were fasting would display a disheveled
appearance.
6:17 put oil on your head Refers to basic hygiene
practices of the time.
23But if
your eyes are unhealthy,d your whole body

will be full of darkness. If then the light within
you is darkness, how great is that darkness!
24No one can serve two masters. Either you
will hate the one and love the other, or you will
be devoted to the one and despise the other. You
cannot serve both God and money.
Do Not Worry
6:25-33ppLk 12:22-31
25Therefore I tell you, do not worry about your
life, what you will eat or drink; or about your body,
what you will wear. Is not life more than food, and
the body more than clothes? 26Look at the birds of
the air; they do not sow or reap or store away in
barns, and yet your heavenly Father feeds them.
Are you not much more valuable than they? 27Can
any one of you by worrying add a single hour to
your lifee?
28And why do you worry about clothes? See
how the flowers of the f ield grow. They do not la
bor or spin. 29Yet I tell you that not even Solomon
in all his splendor was dressed like one of these.
30If that is how God clothes the grass of the f ield,
which is here today and tomorrow is thrown into
the fire, will he not much more clothe youyou
of little faith? 31So do not worry, saying, What
a13 TheGreek
for temptation can also mean

testing.b13Orfrom evil; some late manuscripts one, / for
yours is the kingdom and the power and the glory forever. Amen.
c22 TheGreek for healthy here implies generous.
d23 TheGreek for unhealthy here implies stingy.
e27Orsingle cubit to your height
6:1924 Most of Jesus audience probably was very

poor, and with poverty comes a concern for the material aspects of life. Jesus addresses these ear thly
concerns in the next section (Mt 6:2534); here, he
calls people to devote themselves to the pursuit of
heavenly blessings.
6:19 treasures on earth Detachment from worldly
goods is a prominent theme in Matthews Gospel (e.g.,
Mt 19:1630).
6:21 there your heart will be Jews of the time typically
perceived the heart as the seat of intelligence and will.
Jesus teaching reflects this view: Peoples choices and
actions are shaped by the things they cherish most.
6:24 You cannot serve both God and money The
problem that Jesus identifies is not money itself, but the
divided loyalties that result from the pursuit of money
(compare 1Ti 6:10). Being a disciple of Jesus requires
complete devotion to God (compare Mt 8:1822;
19:1626).
6:2534 This section covers the practical implications of
the preceding discussion (vv.1924). P
eople who serve
God faithfully can trust him to meet their material needs.
6:29 not even Solomon in all his splendor See 1Ki 10.
6:30 into the fire Grass and weeds were used as fuel
for fires. you of little faith J esus uses this phrase when
the disciples doubt Gods ability to take care of them
(Mt 8:26; 14:31; 16:8).
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M a t t h e W 7 : 1 5 | 21
s hall we eat? or What shall we drink? or What

shall we wear? 32For the pagans run after all
these things, and your heavenly Father knows
that you need them. 33But seek f irst his kingdom
and his righteousness, and all these things will
be given to you as well. 34Therefore do not worry
about tomorrow, for tomorrow will worry about
itself. Each day has e nough trouble of its own.
Judging Others
7:3-5ppLk 6:41,42
Do not judge, or you too will be judged. 2For

in the same way you judge others, you will be
judged, and with the measure you use, it will be
measured to you.
3Why do you look at the speck of sawdust in
your brothers eye and pay no attention to the
plank in your own eye? 4How can you say to your
brother, Let me take the speck out of your eye,
when all the time there is a plank in your own eye?
5You hypocrite, f irst take the plank out of your
own eye, and then you will see clearly to remove
the speck from your brothers eye.
6Do not give dogs what is sacred; do not throw
your pearls to pigs. If you do, they may trample
them under their feet, and turn and tear you to
pieces.
6:33 seek first his kingdom and his righteousness
When people make Gods kingdom their primary object of
desire, they find the ability to trust him to meet their needs.
6:34 tomorrow will worry about itself Jesus is not
telling p
eople to postpone their worrying for a day; he is
instructing them to stop worrying altogether and to rely
on Gods gracious provision (compare Php 4:6).
7:112 As with the rest of the Sermon on the Mount,
Jesus is describing how to live as members of the kingdom of heaven. He begins this section by explaining
the dangers of a judgmental attitude (vv.15). He also
emphasizes Gods goodness (vv.711) and instructs
his followers to replicate that goodness as they interact
with others (v.12).
7:2 you will be judged Jesus is saying that God will
judge p
eople according to the same standards they apply when judging others. Those who judge harshly, for
example, will be judged harshly by God.
7:3 the speck Describes something so small it is almost irrelevant. plank Jesus uses an absurd contrast
to make his point.
7:5 first take the plank J esus commands his followers
to address their own sins before they judge the sins
of others. see clearly to remove the speck When
people deal with sin and its distorting effects in their
own lives, they have the discernment to help others
repent from sin.
7:6 Do not give dogs what is sacred; do not throw
your pearls to pigs These images characterize Gods
kingdomand J esus teaching about itas something
valuable that should not be discarded. Dogs were considered unclean according to the Jewish law (Lev 11:27),
as were swine (see Lev 11:7 and note).
7:7 Ask The first of three commands in this verse. it will
be given to you In each of the three statements here,
Ask, Seek, Knock

7:7-11ppLk 11:9-13
7Ask and it will be given to you; seek and you
will find; knock and the door will be opened to
you. 8For everyone who asks receives; the one
who seeks finds; and to the one who knocks, the
door will be opened.
9Which of you, if your son asks for bread, will
give him a stone? 10Or if he asks for a fish, will give
him a snake? 11If you, then, though you are evil,
know how to give good gifts to your children, how
much more will your Father in heaven give good
gifts to those who ask him! 12So in everything, do
to others what you would have them do to you, for
this sums up the Law and the Prophets.
The Narrow and Wide Gates

13Enter through the narrow gate. For wide is
the gate and broad is the road that leads to de
struction, and many enter through it. 14But small
is the gate and narrow the road that leads to life,
and only a few findit.
True and False Prophets

15Watch out for false prophets. They come to
you in sheeps clothing, but inwardly they are
Jesus point is the same: When Gods p

eople pursue
somethingby asking, seeking, knockinghe responds
in faithfulness and generosity. This verse emphasizes the
need for an authentic relationship with God.
7:10 will give him a snake The rhetorical questions
in Mt 7:910 set up the comparison in v.11 between
earthly fathers and the heavenly Father.
7:11 how much more Jesus argues from a lesser
principle to a greater one. Human parents know how
to give their children good things; by comparison, the
heavenly Father can do abundantly more for his children.
7:12 do to others what you would have them do to
you This command, often called the Golden Rule, epitomizes Jesus ethical teaching and describes how people
should interact with one another. Jesus expression of
this command reflects teachings from the Hebrew Bible
(e.g., Lev 19:18) and other ancient Jewish texts (e.g.,
Sirach 31:15; Tobit 4:15). for this sums up the Law
and the Prophets Jesus later says that the Law and the
Prophets can be summarized by two commandmentsto
love God completely, and to love your neighbor as yourself
(Mt 22:3740).
7:1314 Jesus explains that the way of Gods kingdom is
like a road less traveled. The concept of two waysone
leading to life and the other to destructionappears in
the Hebrew Bible, Greco-Roman literature and the Jewish
writings from the Dead Sea Scrolls (ca. 250 BC50 AD).
7:1520 Jesus teaches that peoplegodly and ungodlyare distinguishable by their deeds (compare
Eph 2:810).
7:15 false prophets Refers to those whose teaching
contradicts Jesus teaching. Beginning in Mt 5:17,
Jesus has reinterpreted the established religious and
social norms of his day. Here, he portrays those who
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22 | M a t t h e W 7 : 1 6
f erocious wolves. 16By their fruit you will recog

nize them. Do people pick grapes from thornbush
es, or figs from thistles? 17Likewise, every good
tree bears good fruit, but a bad tree bears bad
fruit. 18A good tree cannot bear bad fruit, and a
bad tree cannot bear good fruit. 19Every tree that
does not bear good fruit is cut down and thrown
into the fire. 20Thus, by their fruit you will rec
ognize them.
True and False Disciples

21Not everyone who says to me, Lord, Lord,
will enter the kingdom of heaven, but only the one
who does the will of my Father who is in heaven.
22Many will say to me on that day, Lord, Lord, did
we not prophesy in your name and in your name
drive out demons and in your name perform many
miracles? 23Then I will tell them plainly, I never
knew you. Away from me, you evildoers!
The Wise and Foolish Builders

7:24-27ppLk 6:47-49
24Therefore everyone who hears these words
of mine and puts them into practice is like a wise
man who built his house on the rock. 25The rain
contradict his instruction as false prophetspeople who

falsely claim to speak on Gods behalf (compare 2Pe 2:1
and note). sheeps clothing Refers to disguises that
portray innocence. ferocious wolves Describes those
seeking to undermine J esus teaching for personal gain.
7:16 their fruit Refers to p
eoples deedsthe natural
outcomes of their choices and inclinations. grapes from
thornbushes, or figs from thistles Images drawn from
horticulture would have resonated with J esus audience,
as first-century Palestine was primarily an agrarian society.
7:19 thrown into the fire See Mt 3:10 and note.
7:2123 J esus continues the theme of false prophets,
emphasizing the need for obedience to his teaching.
7:21 Not everyone who says to me, Lord, Lord Those
who say this acknowledge Jesus as master. The affirmation that J esus is Lord is meaningless if it is not backed
by obedience to Gods will. my Father See note on 5:16.
7:22 on that day Refers to the day of judgment (compare
Isa 2:11,17; Zec 14:421; Rev 20:1115). did we not
prophesy in your name The three activities mentioned
in this verse are associated with the prophetic office.
7:23 I never knew you Communicates disassociation
or estrangement. Away from me, you evildoers A
citation of Ps 6:8.
7:2427 The Sermon on the Mount ends with this parable, which attests to the reliability of Jesus teaching.
Wise people hear his words and respond in obedience;
foolish p
eople disregard his words, fail to act according
to his teachings and suffer destructive consequences.
7:24 these words of mine Refers to the entire Sermon
on the Mount (Mt 57). puts them into practice Hearing
and understanding J esus teaching is not sufficient; being
his disciple requires action (compare Jas 1:2225). on
the rock The builder of this house used bedrockas
opposed to soil or sandas the foundation.
came down, the streams rose, and the winds blew

and beat against that house; yet it did not fall,
because it had its foundation on the rock. 26But
everyone who hears these words of mine and
does not put them into practice is like a foolish
man who built his house on sand. 27The rain came
down, the streams rose, and the winds blew and
beat against that house, and it fell with a great
crash.
28When Jesus had finished saying these things,
the crowds were amazed at his teaching, 29because
he taught as one who had authority, and not as
their teachers of the law.
Jesus Heals aMan WithLeprosy

8:2-4ppMk1:40-44; Lk5:12-14
When Jesus came down from the mountain

side, large crowds followed him. 2A man with
leprosya came and knelt before him and said,
Lord, if you are willing, you can make me clean.
3Jesus reached out his hand and touched the
man. I am willing, he said. Be clean! Immedi
a2 TheGreek
word traditionally translated leprosy was used for

7:25 streams rose Refers to flash floods. In dry climates

like that of Palestine, the ground often could not absorb
large amounts of rainwater, resulting in rapid flooding
that could produce violent rivers.
7:27 it fell with a great crash Indicates complete
destructionthe fate of those who do not heed Jesus
teaching. He may be referring to the day of judgment,
since this seems to be the focus of Mt 7:2123.
7:2829 The crowds immediately recognize J esus authority. He does not interpret or teach based on the
interpretation of earlier rabbis, as was the custom; rather,
he speaks prophetically on behalf of God.
7:29 one who had authority See note on Lk 4:32.
teachers of the law See note on Mt 2:4.
8:117 In the Sermon on the Mount (Mt 57), Jesus
teaches about the kingdom of heaven; now he begins
to demonstrate it through powerful deeds.
8:2 leprosy This refers to a variety of skin problems
that rendered a person ritually unclean (Lev 1314).
People with this ailment lived apart from society and
often banded together to form semi-quarantined colonies.
When they encountered people, lepers were required
to shout a warning so that others would not become
contaminated. People suffering from leprosy rarely recovered. Lord Many of those who come to Jesus for healing
call him Lord (kyrios in Greek). In Greco-Roman society,
kyrios was an appropriate title for any superior (like sir),
but it also could be used to address the emperor, who
was considered divine. In the Septuagint (the Greek
translation of the OT), kyrios occurs about 6,000 times
to render the Hebrew texts yhwh (Yahweh), the divine
name of God. Matthew frequently uses kyrios in reference
to J esus; the context determines whether the speaker
is recognizing J esus divinity or simply showing respect.
8:3 touched the man Normally, touching a leper would
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M a t t h e W 8 : 1 5 | 23
his leprosy. 4Then Jesus
ately he was cleansed of

said to him, See that you dont tell anyone. But
go, show yourself to the priest and offer the gift
Moses commanded, as a testimony to them.
The Faith oftheCenturion

8:5-13ppLk 7:1-10
5When Jesus had entered Capernaum, a cen
turion came to him, asking for help. 6Lord, he
said, my servant lies at home paral yzed, suffer
ing terribly.
7Jesus said to him, Shall I come and heal him?
8The centurion replied, Lord, I do not deserve
to have you come under my roof. But just say the
word, and my servant will be healed. 9For I myself
am a man under authority, with soldiers under
me. I tell this one, Go, and he goes; and that one,
Come, and he comes. I say to my servant, Do
this, and he doesit.
make a person unclean (Lev 5:3), but in this case J esus

touch heals the leper. J esus response would have been
as shocking as the lepers request. Physical contact apparently was unnecessary to effect healing, since J esus
later demonstrates the power to heal from a distance
(Mt 8:513). By touching the leper, Jesus dramatically
shows Gods love for outcasts.
8:4 See that you dont tell anyone Jesus was strategic
about displaying his power and revealing his identity as
the Messiah. show yourself to the priest Priests at
the temple examined people with leprosy to verify that
their leprosy was completely gone. They would then carry
out the purification ritual (Lev 14:132). the gift Moses
commanded Two clean birds, used in the purification
ritual (Lev 14:17).
8:5 Capernaum Town where J esus based his ministry
in Galilee (Mt 4:13). See note on Lk 4:31. centurion A
Roman military officer who commanded about 80 men.
These officers served their entire careers as soldiers and
were highly experienced and esteemed. asking for help
The Greek word used here, parakale, carries the sense
of strongly urging or begging. Matthews choice of words
would have conveyed a shocking scene: A high-ranking
Roman military officialpart of the imperial forces currently occupying Palestinebegs for help from one of
the subjugated p
eople, even calling him Lord (Mt 8:8).
8:6 lies at home paralyzed, suffering terribly The
servant is bedridden and in great pain; in Lukes parallel account (Lk 7:110), he is about to die. The Greek
term used here, paralytikos, refers to being disabled or
crippled. This healing backs up Matthews earlier report
about J esus power to heal paralysis, among other conditions (Mt 4:24).
8:8 Lord See note on v.2. I do not deserve The centurion humbles himself before Jesus, who would have
been perceived as a lowly Jewish rabbi. He also might
be indicating an awareness that Jews could not acceptably enter the homes of Gentiles (see Ac 10:28; 11:3).
just say the word A statement of faith. The centurion
expresses belief not only in J esus authority over sickness
and disease, but also over time and space (anticipating
his ability to heal from a distance)
8:9 a man under authority The centurion served within
a chain of command; his own authority was derived from
those above him. He seems to recognize a similar situation
with Jesus, whose authority comes from God (Mt 11:27;
10When
Jesus heard this, he was amazed and

said to those following him, Truly I tell you, I
have not found anyone in Israel with such great
faith. 11I say to you that many will come from the
east and the west, and will take their places at the
feast with Abraham, Isaac and Jacob in the king
dom of heaven. 12But the subjects of the kingdom
will be thrown outside, into the darkness, where
there will be weeping and gnashing of teeth.
13Then Jesus said to the centurion, Go! Let it
be done just as you believed it would. And his
servant was healed at that moment.
Jesus Heals Many

8:14-16ppMk1:29-34; Lk4:38-41
14When Jesus came into Peters house, he saw
Peters mother-in-law lying in bed with a fever.
15He touched her hand and the fever left her, and
she got up and began to wait on him.
28:18). Just as the centurion can command his soldiers

or slaves and know that his orders will be accomplished,
so toohe perceivescan J esus. All Jesus has to do is
say the word (v.8), and it will be done (compare v.32).
8:10 he was amazed Matthew frequently refers to the
astonishment of Jesus audience (e.g., 8:27; 9:33; 15:31;
22:22), but this is the only place in this Gospel where
Jesus himself is astonished (compare Mk 6:6; Lk 7:9).
Truly I tell you Jesus employs this statement throughout
his ministry to emphasize the words that follow. anyone
in Israel with such great faith Jesus makes the astounding statement that no Jew has as much faith as this
Gentile (non-Jew). Jesus often describes his own followers
as having very little faith (Mt 6:30; 8:26; 14:31; 16:8).
8:11 many will come from the east and the west
Refers to many Gentiles, in addition to the centurion.
Jesus is pointing to the time when p
eople all over the
world would become his followers. will take their
places at the feast Refers to the Messianic banquet
that will accompany the end of the age (compare Mt
22:114; Rev 19:610). The Old Testament predicts
a gathering of Israel from all over the earth (e.g., Isa
43:56; Ps 107:3), as well as the Gentiles worship of
God (e.g., Isa 2; 60:34; Mic 4:12; Zec 8:2023).
Abraham, Isaac and Jacob The three patriarchs of
the Jewish faith.
8:12 the subjects of the kingdom This may refer to
some Jewish people (Mt 13:38), who expected to be
heirs of Gods future blessing (compare 8:10), but by
extension it refers to p
eople in general who claim belief in
Jesus but dont actually practice his message (7:2123;
25:3146). will be thrown outside A consequence
of their unbelief or lack of faith. into the darkness
Elsewhere, darkness refers to distance from the light
of Gods gracious presence (4:16). The place of Gods
wrath is depicted as the gloom of darkness, probably
signifying departure from his presence (2Pe 2:17; Jude
13). weeping and gnashing of teeth Reflects the unspeakable anguish of being separated from God (compare
Mt 13:42,50; 22:13; 24:51; 25:30).
8:13 just as you believed Likely expresses the cause
of the healing.
8:15 she got up and began to wait on him Probably
refers to serving Jesus food and drink. He takes care
of her physical needs (sickness), then she takes care
of his (hunger and thirst).
4/22/16 10:54 AM
FIRST PROOFS
24 | M a t t h e W 8 : 1 6
16When evening came, many who were demonpossessed were brought to him, and he drove out the
spirits with a word and healed all the sick. 17This was
to fulfill what was spoken through the prophet Isaiah:
22But Jesus told him, Follow me, and let the

dead bury their own dead.
He took up our infirmities

and bore our diseases.a
8:23-27ppMk4:36-41; Lk8:22-25
8:23-27RefMt 14:22-33
The Cost ofFollowing J esus

8:19-22ppLk 9:57-60
18When Jesus saw the crowd around him, he
gave orders to cross to the other side of the lake.
19Then a teacher of the law came to him and said,
Teacher, I will follow you wherever yougo.
20Jesus replied, Foxes have dens and birds have
nests, but the Son of Man has no place to lay his
head.
21Another disciple said to him, Lord, f irst let
me go and bury my father.
8:16 drove out the spirits with a word and healed all
the sick Although ancient people often attributed sickness to demonic activity, Matthew appears to be describing the possessed and the sick as two distinct groups.
8:17 to fulfill See 1:22 and note. he took up our infirmities A quotation of Isa 53:4. Compare Mt 1:22 and
note; see the table Jesus Fulfillment of Old Testament
Prophecy on p. XXXX.
8:1822 This section functions as a transition from
Jesus time in Capernaum to his arrival in the country
of the Gadarenes. Given the itinerant nature of Jesus
ministry and the size of the crowds that followed him,
interactions like the ones described here were probably
common.
8:18 to the other side Jesus crosses the Sea of Galilee.
He leaves the northern shores of Capernaum for the
southeastern banks of Gadara. See the map Gadara
on p. XXXX.
8:19 teacher of the law To this point in Matthew, the
legal experts (see note on 2:4) have not been portrayed
in a positive light (e.g., 5:20; 7:29). Teacher No one in
Matthew who refers to J esus as Teacher appears to
be a true follower (12:38; 19:16; 22:16,24,36). I will
follow As a disciple.
8:20 Son of Man Jesus uses this self-designation more
than any other; it comes from the OT book of Daniel
(see Da 7:13 and note). This title occurs 30 times in
the Gospel of Matthew and often stresses the exaltation
of Jesus. Here, however, it highlights his position as a
homeless itinerant. Generally, the phrase son of man
means human one. However, in some contexts the
phrase appears to point to the divine figure in Da 7:13
(see Mt 26:64). In Matthew, the title Son of Man has
three primary senses. First, it focuses on J esus suffering
and humility (11:19; 12:40; 17:12,22; 20:28; 26:64).
Second, it stresses the power and authority Jesus had
on earth (9:6; 12:8, 12:32; 13:37). Finally, it highlights
his future coming as the exalted king, the one like a
son of man portrayed in Da 7 (Mt 13:41; 16:2728;
24:27,30,37,39; 25:31). Daniel uses the phrase one
like a son of man to describe a figure who approaches
the Ancient of Days and receives an everlasting kingdom.
Contextually, the expression likely refers to a Messianic
figure; as a result, it developed into a Messianic title, Son
of Man. In several applications of the title to himself,
Jesus Calms theStorm

23Then he got into the boat and his disciples fol
lowed him. 24Suddenly a furious storm came up on
the lake, so that the waves swept over the boat. But
Jesus was sleeping. 25The disciples went and woke
him, saying, Lord, save us! Were going to drown!
26He replied, You of little faith, why are you
so afraid? Then he got up and rebuked the winds
and the waves, and it was completely calm.
27The men were amazed and asked, What kind
of man is this? Even the winds and the waves obey
him!
a17Isaiah53:4
(see Septuagint)
J esus communicates his status as Messiah and his role

as the inaugurator and ruler of the kingdom of God. See
the table Titles of Jesus on p. XXXX. no place to lay
his head Refers to Jesus traveling ministry and lack of
a permanent home.
8:21 Another disciple Matthew indicates that this man
and the scribe before him are, in some sense, followers
of Jesus; the meaning and extent of discipleship are
determined by the context.
8:22 let the dead bury their own dead The exchange
here is similar to one in Lk 9:5962. In both passages, potential disciples hesitate in light of their earthly
responsibilities. However, Jesus is concerned with discipleship, not familial obligations. The urgent matter of
the kingdom of God, inaugurated by Jesus presence,
requires his followers full attention. Jesus statement
here should be understood as hyperbolea deliberate
exaggeration for rhetorical effect. Since any man whose
father had just died likely would not be out in public
listening to J esus, this mans request probably reflects
an indefinite postponement of joining J esus disciples.
The phrase bury ones father could be understood as
an idiom for the mans familial responsibilities for the
remainder of his fathers life.
8:239:8 After displaying his authority over sickness
and disease, Jesus now shows his power over nature,
evil spiritual powers and sin. These acts confirm the
demons confession in Mt 8:29: J esus is the Son of God.
8:23 his disciples Refers to the Twelve.
MIRACLES AT THE SEA OF GALILEE

Jesus Calms a Storm
Mt 8:2327; Mk 4:3541;
Lk 8:2225
Jesus Walks on Water
Mt 14:2233; Mk 6:4552;
Jn 6:1621
The Miraculous Catch of Fish
Lk 5:411
A Second Miraculous Catch
Jn 21:114
8:26 You of little faith J esus uses this phrase to respond to his disciples doubt that God would take care
of them (compare 14:31; 16:8). rebuked the winds
and the waves Since in the ancient Near East the sea
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 9 : 8 | 25
J esus Restores Two DemonPossessedMen
J esus Forgives and Heals

aParalyzedMan
8:28-34ppMk5:1-17; Lk8:26-37
9:2-8ppMk2:3-12; Lk5:18-26
28When
he arrived at the other side in the re

gion of the Gadarenes,a two demon-possessed men
coming from the tombs met him. They were so
violent that no one could pass that way. 29What
do you want with us, Son of God? they shouted.
Have you come here to torture us before the ap
pointed time?
30Some distance from them a large herd of pigs
was feeding. 31The demons begged Jesus, If you
drive us out, send us into the herd of pigs.
32He said to them, Go! So they came out and
went into the pigs, and the whole herd rushed
down the steep bank into the lake and died in the
water. 33Those tending the pigs ran off, went into
the town and reported all this, including what had
happened to the demon-possessed men. 34Then
the whole town went out to meet Jesus. And when
they saw him, they pleaded with him to leave their
region.
represented chaotic forces controllable only by God,
Jesus command of the waves serves as a sign of his
deity. See note on Ge 1:2.
8:2834 Jesus briefly visits Gadara and heals two demonpossessed persons. His miracle there demonstrates his
power over evil and the spiritual realm. It also creates
such a stir that he is forced to leave.
8:28 from the tombs These men lived among tombs
or in a graveyard. In Jesus day, these places were considered to be the haunt of demons.
8:29 Son of God The demons ironically recognize Jesus
for who he is; Satan did the same and tried to keep Jesus
from acting out Gods purposes (Mt 4:3,6). before the
appointed time Refers to the day of judgment, when
God will judge evil spiritual powers (compare Ro 16:20;
Rev 20:710). Their question indicates an awareness
of both J esus identity and their future judgment. It also
reflects Matthews understanding that Gods kingdom is
present but not yet finalized (or fully arrived).
8:31 send us into the herd of pigs The text does not
indicate the reason for this particular request, but it is
possible that Matthew means to suggest the suitability
of unclean animals as dwelling places for unclean spirits
(see Lev 11:7 and note).
8:32 died in the water This passage ultimately demonstrates Jesus power over the spiritual realm. He
expels the demons with one word, and they apparently
are destroyed with the pigs.
8:33 Those tending These must have been Gentiles,
since pigs were unclean to Jews.
8:34 to leave their region In contrast to the believing
Gentile in Mt 8:513, these Gentiles (non-Jewish people)
want nothing to do with Jesus. In addition to suffering
economic loss, they might have feared his power.
9:18 Jesus continues to display his power, including
his authority to forgive sins. The scribes (teachers of
the law) begin to express discontent and accuse Jesus
of blasphemy.
9:1 his own town Refers to Capernaum, on the northern
J esus stepped into a boat, crossed over and

came to his own town. 2Some men brought to
him a paralyzed man, lying on a mat. When Jesus
saw their faith, he said to the man, Take heart,
son; your sins are forgiven.
3At this, some of the teachers of the law said to
themselves, This fellow is blaspheming!
4Knowing their thoughts, Jesus said, Why do
you entertain evil thoughts in your hearts? 5Which
is easier: to say, Your sins are forgiven, or to say,
Get up and walk? 6But I want you to know that
the Son of Man has authority on earth to forgive
sins. So he said to the paralyzed man, Get up,
take your mat and go home. 7Then the man got
up and went home. 8When the crowd saw this,
they were filled with awe; and they praised God,
who had given such authority to man.
a28 Some
manuscripts Gergesenes; other manuscripts Gerasenes
shore of the Sea of Galilee. See the infographic The

Synagogue at Capernaum on p. XXXX.
9:2 Some men brought to him a paralyzed man Parallel accounts appear in Mk 2:312 and Lk 5:1826,
both of which describe the mans friends lowering
him through the roof due to the large crowd. son A
term of endearment. Jesus exercises his authority
with compassion. your sins are forgiven P
eople in
ancient Israel commonly saw a relationship between
sin and sickness (or suffering; e.g., Jn 9). Although
Matthew does not explicitly state this connection, it
could explain why J esus begins by announcing forgiveness for the paralytic.
9:3 This fellow is blaspheming This is the first time in
Matthew the religious leaders accuse Jesus of blasphemy
(compare Mt 9:34; 12:24,3132). Their objection is that,
in proclaiming forgiveness, J esus is doing something that
only God could do (compare Mk 2:7).
9:4 Knowing their thoughts The Greek idiom used
here seems to emphasize J esus perceptive abilities
that he perceives the scribes (teachers of the law)
negative reactionnot necessarily that he is reading
their minds.
9:5 Which is easier Because there was no way to
determine whether the mans sins were forgiven, it was
an easy claim to make (and dismiss). The command
to rise and walk, however, was subject to immediate
verificationputting the speakers credibility on the line.
9:6 Son of Man See Mt 8:20 and note. authority on
earth to forgive sins Jesus states that he is acting
on Gods authority.
9:7 the man got up and went home By showing his
power to heal, Jesus demonstrates his authority to forgive. The healing also shows that J esus truly is Gods
representative. See the table Miracles of Jesus on
p. XXXX.
9:8 authority A central theme throughout Matthew,
especially as J esus authority is contrasted with established Jewish authorities such as the law, the temple
and the religious readers (e.g., 5:1720; 7:29; 12:6;
21:2327; 23:136). See 28:18 and note.
4/22/16 10:54 AM
FIRST PROOFS
26 | M a t t h e W 9 : 9
The Calling ofMatthew

9:9-13ppMk2:14-17; Lk5:27-32
9As Jesus went on from there, he saw a man
amed Matthew sitting at the tax collectors
n
booth. Follow me, he told him, and Matthew
got up and followed him.
10While Jesus was having dinner at Matthews
house, many tax collectors and sinners came and
ate with him and his disciples. 11When the Phari
sees saw this, they asked his disciples, Why does
your teacher eat with tax collectors and sinners?
12On hearing this, Jesus said, It is not the
healthy who need a doctor, but the sick. 13But
go and learn what this means: I desire mercy,
not sacrif ice.a For I have not come to call the
righteous, but sinners.
Jesus Questioned About Fasting

9:14-17ppMk2:18-22; Lk5:33-39
14Then Johns disciples came and asked him,
How is it that we and the Pharisees fast often,
but your disciples do not fast?
15Jesus answered, How can the guests of the
bridegroom mourn while he is with them? The
time will come when the bridegroom will be taken
from them; then they will fast.
9:917 Jesus calls Matthew to be his disciple and

responds to questions about the validity of his ministry.
9:9 tax collectors booth See 5:46 and note. Matthew
This Gospel is attributed to Matthew, who is called Levi
in other Gospel accounts (Mk 2:14; Lk 5:27). It was
not uncommon for first-century Jews to have more than
one name.
9:11 Pharisees See note on Jn 1:24.
9:12 the healthy J esus answer might be a simple analogy.
It also could reflect the cultural assumption that disease
was associated with sin (compare Mt 8:1617; 9:18).
9:13 go and learn A common formula used by rabbis
to direct their followers toward a particular passage
in the Scriptures. Jesus use of this formula might be
subtle jab at the Pharisees, who are not his disciples
and represent the learned of Jewish society. Because
they have failed to properly understand the spirit of the
law, Jesus treats these experts as beginners. I desire
mercy, not sacrifice J esus is quoting Hos 6:6, which
critiques Israel for focusing on the letter of the law while
ignoring its spirit. God desires his peoples faithfulness
and steadfast love more than their ritual observances.
the righteous Refers to people who are perceived as
being righteous. According to Jesus, true righteousness
involves showing mercy toward outcasts.
9:14 Johns disciples Refers to disciples of John the
Baptist (Mt 3). fast Johns disciples likely are referring
to a voluntary practice of fasting twice a week as an
act of religious piety (compare Lk 18:12). Jews fasted
corporately on the Day of Atonement, and they fasted
privately for various reasons. Jesus and his disciples
likely would have participated in such fasting.
9:15 when the bridegroom will be taken Alludes to
Jesus crucifixion. The bridegroom in the metaphor is
Jesus, and the guests are his disciples.
16No one sews a patch of unshrunk cloth on

an old garment, for the patch will pull away from
the garment, making the tear worse. 17Neither do
people pour new wine into old wineskins. If they
do, the skins will burst; the wine will run out and
the wineskins will be ruined. No, they pour new
wine into new wineskins, and both are preserved.
J esus Raises aDead Girl and Heals

aSick Woman
9:18-26ppMk5:22-43; Lk8:41-56
18While he was saying this, a synagogue leader
came and knelt before him and said, My daughter

has just died. But come and put your hand on her,
and she will live. 19Jesus got up and went with
him, and so did his disciples.
20Just then a woman who had been subject to
bleeding for twelve years came up behind him
and touched the edge of his cloak. 21She said to
herself, If I only touch his cloak, I will be healed.
22Jesus turned and saw her. Take heart, daugh
ter, he said, your faith has healed you. And the
woman was healed at that moment.
23When Jesus entered the synagogue leaders
a13Hosea6:6
9:16 unshrunk cloth Refers to new cloth that has not

been washed or treated.
9:17 new wine Unfermented wine. wineskins Leather
pouches used for storing wine. Old wineskins have already
been stretched to capacity by the fermentation process.
If unfermented wine is placed in these skins, the gases
produced by fermentation can cause them to explode.
Conversely, new skins have not been stretched and are
slightly elastic. During fermentation, new skins expand
to accommodate the pressure from the gases and do
not burst. See the infographic A Winepress in Ancient
Israel on p. XXXX.
9:1826 J esus has already displayed his authority over
sickness, nature, evil spiritual powers and sin; now he
demonstrates authority over death. All three Synoptic
Gospels (Matthew, Mark, Luke) report this episode, and
all three interrupt it with the report of Jesus healing a
woman (compare Mk 5:2143; Lk 8:4056).
9:18 a synagogue leader Mark and Luke identify this
man as Jairus, a synagogue official (Mk 5:22; Lk 8:41).
9:20 subject to bleeding for twelve years Depending
on the nature of her ailment, the woman might have been
ceremonially unclean during the entire 12-year span (see
Lev 15:2530). In this case, her condition was not only
a physical problem, but a social and religious problem
as well. Anyone who associated closely with her would
have become unclean, too.
9:21 If I only touch his cloak She believed that even
Jesus clothes contained some of his miraculous powers.
9:22 daughter A term of endearment (compare Mt
9:2). your faith has healed you Jesus often cites
a persons faith as the impetus for healing (compare
8:13; 9:29; 15:28).
9:23 When Jesus entered the synagogue leaders
house The narrative shifts back to the situation of
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 0 : 2 | 27
ouse and saw the noisy crowd and people play

h
ing pipes, 24he said, Go away. The girl is not dead
but asleep. But they laughed at him. 25After the
crowd had been put outside, he went in and took
the girl by the hand, and she got up. 26News of
this s pread through all that region.
Jesus Heals theBlind and theMute

27As Jesus went on from there, two blind men
followed him, calling out, Have mercy on us,
Son of David!
28When he had gone indoors, the blind men
came to him, and he asked them, Do you believe
that I am able to do this?
Yes, Lord, they replied.
29Then he touched their eyes and said, Accord
ing to your faith let it be done to you; 30and their
sight was restored. Jesus warned them sternly, See
that no one knows about this. 31But they went out
and spread the news about him all over that region.
32While they were going out, a man who was
demon-possessed and could not talk was brought
to Jesus. 33And when the demon was driven out,
the man who had been mute spoke. The crowd
was amazed and said, Nothing like this has ever
been seen in Israel.
34But the Pharisees said, It is by the prince of
demons that he drives out demons.
The Workers Are Few

35Jesus went through all the towns and villages,
teaching in their synagogues, proclaiming the
good news of the kingdom and healing every dis
ease and sickness. 36When he saw the crowds,
he had compassion on them, because they were
harassed and helpless, like sheep without a shep
herd. 37Then he said to his disciples, The harvest
is plentiful but the workers are few. 38Ask the Lord
of the harvest, therefore, to send out workers into
his harvest field.
Jesus Sends Out theTwelve

10:2-4ppMk3:16-19; Lk6:14-16; Ac1:13
10:9-15ppMk6:8-11; Lk9:3-5; 10:4-12
10:19-22ppMk13:11-13; Lk21:12-17
10:26-33ppLk 12:2-9
10:34,35ppLk 12:51-53
10
J esus called his twelve disciples to him and

gave them authorit y to drive out impure
spirits and to heal every disease and sickness.
2These are the names of the twelve apostles:
first, Simon (who is called Peter) and his brother
vv. 1819. the noisy crowd and people playing

pipes Participants in a funeral. Burial in first-century
Palestine took place soon after death, so the presence of these mourners indicates that the process is
already underway.
9:24 asleep Jesus is not denying the fact of the girls
condition as much as the finality of it. Sleep is a euphemism for death elsewhere in the Bible (e.g., Da 12:2;
Jn 11:1112; Ac 7:60; 13:36; 1Co 15:6).
9:25 took the girl by the hand Touching a corpse
rendered a person ceremonially unclean, but Jesus is
not concerned with that (Nu 19:11; compare Mt 8:3 and
note). got up The Greek verb used here, egeir, is also
used to describe Jesus resurrection (28:67).
sion for the people was intensified by the lack of leadership to help them (compare Jn 10:118; Eze 34). Without
a shepherd, sheep are prone to wander and vulnerable
to danger. The Old Testament often portrays Israel as
Gods flock and the nations leaders as shepherdswho
failed in their responsibility to look after for the sheep
(e.g., Nu 27:17; 2Sa 5:2; Isa 56:11; Jer 10:21).
9:2731 J esus ministry of healing continues with two

blind men receiving their sight.
10:1 called his twelve disciples to him So far, Matthew has described the calling of only five disciples (Mt
4:1822; 9:9). Jesus had many followers, but these
were his leadersthose whom he commissioned to
build his church.
10:2 the twelve apostles Matthew initially refers to
this group as disciples. Here, he calls them apostles
those who are sent out with the authority of the sender
(Jesus). No explicit reason is given here for the choice of
twelve disciples, but it may have been in part to reflect
the fact that there were twelve tribes of Israel. Matthew
later presents the twelve disciples as Israels new leaders
(19:28). See the table The Twelve Apostles on p. XXXX.
first Rather than identifying Simon as the leader of the
Twelve, this term simply designates the starting point
of the list. Simon (who is called Peter) Simon is his
Hebrew name, while Peter is his Greek name (see 4:18;
16:1718). Elsewhere, Biblical writers refer to him by
his Aramaic name, Cephas (e.g., Jn 1:42; 1Co 1:12; Gal
2:9). Simon and the next three disciples listed (Andrew,
James and John) were mentioned earlier in Matthew (Mt
4:18,21). See people diagram Peters Family Tree on
9:27 Son of David A Messianic title meaning descendant of King David (see note on 1:1; compare 12:23;
15:22; 20:30; 21:9,15; 22:42).
9:30 See that no one knows Despite Jesus apparent
desire to keep a low profile, his call for secrecy is not
obeyed. Once these men experience the good news, they
cannot keep it to themselves.
9:3234 Jesus again asserts his authority over the spirit
realm (compare 8:2832) and causes all of Israel to
marvel at his deeds.
9:34 It is by the prince of demons that he drives
out demons Jesus later shows the absurdity of this
statement (see 12:2232).
9:3538 These final verses summarize J esus ministry
(compare 4:23). They also set up the next chapter, in
which J esus sends out his disciples.
9:36 like sheep without a shepherd Jesus compas-
10:115 Matthew 9 ends with the need for laborers for

Gods harvest; ch. 10 begins with Jesus commissioning
his disciples (compare Mk 6:713; Lk 9:16). Matthew
records the names of J esus twelve primary disciples
later called apostlesas well as his instructions for
spreading the message of the kingdom of heaven.
4/22/16 10:54 AM
FIRST PROOFS
28 | M a t t h e W 1 0 : 3
Andrew; James son of Zebedee, and his brother

John; 3Philip and Bartholomew; Thomas and Mat
thew the tax collector; James son of Alphaeus, and
Thaddaeus; 4Simon the Zealot and Judas Iscariot,
who betrayed him.
5These twelve Jesus sent out with the following
instructions: Do not go among the Gentiles or
enter any town of the Samaritans. 6Go rather to
the lost sheep of Israel. 7As you go, proclaim this
p. XXXX. Andrew This is the last mention of Andrew by
name in Matthew. James son of Zebedee, and his
brother John James, John and Peter serve as Jesus
inner circle and often are privy to special circumstances
(see 17:1; 26:37).
10:3 Philip Not mentioned anywhere else in Matthew
(compare Jn 1:4348; 6:57; 12:2122; 14:89).
This apostle is not the same as Philip the evangelist in
the book of Acts (Ac 6:5; 8:18; 21:8). Bartholomew
Traditionally thought to be Nathanael (see Jn 1:46);
not mentioned anywhere else in Matthew. Thomas Not
mentioned anywhere else in Matthew (compare Jn 11:16;
14:5; 20:2428; 21:2). Matthew the tax collector
See note on Mt 9:9. James son of Alphaeus A second
James, differentiated by the name of his father. Thaddaeus He is mentioned here and in Marks list, but the
lists in Luke and Acts have Judas, son of James. The
other disciples appear on all four lists (with the exception
of Judas Iscariot, who was dead by Ac 1). The identity of
Thaddeus remains uncertain.
10:4 Simon the Zealot The Greek word used here to
describe Simon, kananaios, translates an Aramaic word
meaning enthusiast. In the first century, the term could
refer to a sect of Jewish anti-Roman activists or describe
a person of religious zeal. This Simon is not mentioned
anywhere else in Matthew. See the table Major Groups
in J esus Time on p. XXXX. Judas Iscariot Judas place-
The Twelve Apostles
message: The kingdom of heaven has come near.

8Heal the sick, raise the dead, cleanse those who
have leprosy,a drive out demons. Freely you have
received; freely give.
9Do not get any gold or silver or copper to take
with you in your belts10no bag for the journey
or extra shirt or sandals or a staff, for the worker
a8 TheGreek
word traditionally translated leprosy was used for

ment at the end of the list probably reflects his later

betrayal of Jesus (see Mt 26:1416,25,4749; 27:3).
10:5 Gentiles Jesus first extends his announcement
of the kingdom of heaven to the Jews, who were eagerly awaiting its arrival. Their eventual rejection of
Jesus leads to the Gentile mission, which receives its
clearest expression in the ministry of the apostle Paul
(e.g., Ac 9:15). See the event line The Life of Paul
on p. XXXX. Samaritans Refers to people of mixed
Israelite and foreign descent who lived in the region
of Samaria (formerly the northern kingdom of Israel).
See note on Jn 4:9.
10:6 the lost sheep of Israel Refers to Jews.
10:7 The kingdom of heaven has come near The
disciples were to preach the same message that J esus
preached and that John the Baptist preached before him
(compare Mt 3:2; 4:17). See note on 3:2.
10:8 The actions listed here authenticate the disciples
message. These actions also show the arrival of the
kingdom of heaven (Lk 4:1719).
10:8 Freely you have received; freely give Jesus calls
on the disciples to share the blessings of the kingdom
of heaven with no expectation of being compensated.
10:9 Do not get The disciples were to go without money
or supplies. Their needs would be met through Gods
provision.
MATTHEW 10:24
MARK 3:1619
LUKE 6:1316
ACTS 1:13
Simon Peter
Simon Peter
Simon Peter
Peter
Andrew
Andrew
John
John
James
James
John
Andrew
John
Andrew
Philip
Philip
Philip
Philip
Bartholomew
Bartholomew
Bartholomew
Thomas
Thomas
Matthew
Matthew
Bartholomew
Matthew
Thomas
Thomas
Matthew
Thaddaeus
Thaddaeus
Simon the Zealot
Simon the Zealot
Simon the Zealot
Simon the Zealot
Judas, son of James
Judas, son of James
Judas Iscariot
Judas Iscariot
Judas Iscariot
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FIRST PROOFS
M a t t h e W 1 0 : 3 5 | 29
is worth his keep. 11Whatever town or village you
enter, search there for some worthy person and

stay at their house until you leave. 12As you enter
the home, give it your greeting. 13If the home is
deserving, let your peace rest on it; if it is not, let
your peace return to you. 14If anyone will not wel
come you or listen to your words, leave that home
or town and shake the dust off your feet. 15Truly I
tell you, it will be more bearable for Sodom and Go
morrah on the day of judgment than for that town.
16I am sending you out like sheep among
wolves. Therefore be as shrewd as snakes and as
innocent as doves. 17Be on your guard; you will be
handed over to the local councils and be flogged
in the synagogues. 18On my account you will be
brought before governors and kings as witnesses
to them and to the Gentiles. 19But when they arrest
you, do not worry about what to say or how to say
it. At that time you will be given what to say, 20for
it will not be you speaking, but the Spirit of your
Father speaking through you.
21Brother will betray brother to death, and a
father his child; children will rebel against their
parents and have them put to death. 22You will
be hated by everyone because of me, but the one
who stands firm to the end will be saved. 23When
you are persecuted in one place, flee to another.
Truly I tell you, you will not finish going through
the towns of Israel before the Son of Man comes.
10:11 worthy person Refers to someone willing to
welcome the disciples and show them hospitality. This
also might indicate those who welcome the disciples
message.
10:13 your peace return to you The initial blessing
or greeting would not take effect on the house or its
inhabitants.
10:14 shake the dust off your feet This symbolic act
was a renunciation and indicated a severed relationship
(compare Ac 13:51).
10:15 Sodom and Gomorrah These cities are often used
as examples of divine judgment (e.g., Mt 11:2324; 2Pe
2:6; Jude 7; Rev 11:8). Those who reject the disciples
and the message of the kingdom of heaven are left to
inevitable judgment. See Ge 19:129. the day of judgment Refers to the time when God will take account of
humanity (Rev 20:1114).
10:1625 J esus himself will face persecution; so too
will his disciples. Here, he warns them of their fate and
assures them that the Spirit will give them the appropriate words in times of trial.
10:16 as shrewd as snakes In the Biblical world,
serpents were associated with wisdom and cleverness
(e.g., Ge 3:1; 2Co 11:3).
10:18 governors and kings The highest officials. Jesus
is looking beyond his mission and predicting what would
happen to his followers in the future.
10:21 Brother will betray brother to death Jesus
predicts that his followers will face persecution and
betrayal by those closest to them.
10:22 will be saved See note on Mt 24:13.
10:23 before the Son of Man comes There are at least
24The
student is not above the teacher, nor a

servant above his master. 25It is enough for stu
dents to be like their teachers, and servants like
their masters. If the head of the house has been
called Beelzebul, how much more the members
of his household!
26So do not be afraid of them, for there is noth
ing concealed that will not be disclosed, or hidden
that will not be made known. 27What I tell you in
the dark, speak in the daylight; what is whispered
in your ear, proclaim from the roofs. 28Do not be
afraid of those who kill the body but cannot kill the
soul. Rather, be afraid of the One who can destroy
both soul and body in hell. 29Are not two sparrows
sold for a penny? Yet not one of them will fall to the
ground outside your Fathers care.a 30And even the
very hairs of your head are all numbered. 31So dont
be afraid; you are worth more than many sparrows.
32Whoever acknowledges me before others, I
will also acknowledge before my Father in heaven.
33But whoever disowns me before others, I will
disown before my Father in heaven.
34Do not suppose that I have come to bring
peace to the earth. I did not come to bring peace,
but a sword. 35For I have come to turn
a man against his father,
a daughter against her mother,
a29Orwill;
or knowledge
five plausible options for understanding this reference:

Jesus coming to his disciples upon their return from this
particular mission (vv.615), Jesus resurrection, the
coming of the Holy Spirit at Pentecost, the destruction
of Jerusalem in AD 70, and the second coming of J esus
at the end of the age. The overall passage is difficult
to interpret, but it seems to be looking ahead to final
judgment. Jesus probably means that, at his second
coming, there will still be p
eople left in the towns of
Israel who have not accepted him. See note on 8:20.
10:25 Beelzebul A deity in the ancient Near East. The
name means Baal the Prince (see 2Ki 1:26). This
figure is later identified with Satan and the demons.
10:2633 Despite the hardships they will face, J esus
commands the disciples not to fear; rather, they should
be bold witnesses to Jesus message and faithfully carry
out their tasks.
10:26 nothing concealed that will not be disclosed
In connection with Mt 10:27, this may refer to Jesus
message of the arrival of the kingdom of heaven (4:17).
It also might refer to the persecutors hidden sins that
will be revealed at the judgment.
10:28 be afraid of the One People should have a healthy
fear of Godtreating him with reverence.
10:31 So dont be afraid If God watches over sparrows,
he surely cares for his people.
10:3439 While some receive Jesus message eagerly
and with great joy, others reject it with hostility.
10:34 a sword J esus message inherently brings conflict.
The context may indicate persecution and martyrdom, but
interpersonal discord also results (vv.2122).
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FIRST PROOFS
30 | M a t t h e W 1 0 : 3 6
a daughter-in-law against her motherin-law

36 a mans enemies will be the members of
his own household.a
37Anyone who loves their father or mother
more than me is not worthy of me; anyone who
loves their son or daughter more than me is not
worthy of me. 38Whoever does not take up their
cross and follow me is not worthy of me. 39Who
ever finds their life will lose it, and whoever loses
their life for my sake will findit.
40Anyone who welcomes you welcomes me, and
anyone who welcomes me welcomes the one who
sent me. 41Whoever welcomes a prophet as a proph
et will receive a prophets reward, and whoever
welcomes a righteous person as a righteous person
will receive a righteous persons reward. 42And if
anyone gives even a cup of cold water to one of
these little ones who is my disciple, truly I tell you,
that person will certainly not lose their reward.
Jesus and John theBaptist

11:2-19ppLk 7:18-35
11
After Jesus had finished instructing his

twelve disciples, he went on from there to
teach and preach in the towns of Galilee.b
2When John, who was in prison, heard about
the deeds of the Messiah, he sent his disciples
10:37 loves their father and mother more than me
Devotion to family should not supersede allegiance to
Jesus (compare Dt 33:9).
10:38 take up their cross and follow me J esus words
here foreshadow his death and call on his followers to
identify themselves fully with him, to the point of being
willing to die as he did. Crucifixiona Roman form of
capital punishment reserved for criminals, foreigners and
slaveswas a particularly undesirable way to die. The
condemned person had to carry his or her own cross (or
in certain instances, just the crossbeam).
10:4042 J esus will reward those who receive his disciples joyfully.
10:42 one of these little ones Likely indicates low
status (compare Mt 18:10,14).
11:119 Jesus continues his teaching and preaching
ministry, and disciples of John the Baptist approach him
with a question from the imprisoned John. Jesus uses
this as an opportunity to affirm his messiahship and to
praise Johns life and ministry.
11:2 John Refers to John the Baptist, who had been
imprisoned by Herod Antipas (see 14:112).
11:3 the one who is to come Refers to the Messiah
(see 3:11). John knew who J esus was, but he wants to
be sure he is the Messiah (compare 3:712).
11:4 what you hear and see J esus response in 11:56
underscores his fulfillment of prophetic expectations for
the Messiah. His answer points to recent events from
his ministry (e.g., 4:2324; 5:3; 8:2; 9:1833) while
alluding to passages in Isaiah (Isa 8:1415; 26:19;
29:18; 35:56; 42:18; 61:1; compare Lk 4:1721). See
3to
ask him, Are you the one who is to come, or

should we expect someone else?
4Jesus replied, Go back and report to John what
you hear and see: 5The blind receive sight, the
lame walk, those who have leprosyc are cleansed,
the deaf hear, the dead are raised, and the good
news is proclaimed to the poor. 6Blessed is anyone
who does not stumble on account ofme.
7As Johns disciples were leaving, Jesus began to
speak to the crowd about John: What did you go
out into the wilderness to see? A reed swayed by
the wind? 8If not, what did you go out to see? A man
dressed in fine clothes? No, those who wear fine
clothes are in kings palaces. 9Then what did you go
out to see? A prophet? Yes, I tell you, and more than
a prophet. 10This is the one about whom it is written:
I will send my messenger ahead of you,
who will prepare your way before you.d
11Truly
I tell you, among those born of women

t here has not risen anyone greater than John the
Baptist; yet whoever is least in the kingdom of
heaven is greater than he. 12From the days of John
the Baptist until now, the kingdom of heaven has
been subjected to violence,e and violent people
a36Micah7:6 b1Greek in their towns c5TheGreek
word traditionally translated leprosy was used for various
diseases affecting the skin. d10Mal.3:1 e12Orbeen
forcefully advancing
the table Jesus Fulfillment of Old Testament Prophecy

on p. XXXX.
11:5 those who have leprosy are cleansed There
is no clear OT prophecy about lepers being cleansed
(compare Mt 8:2; 10:8), but this probably alludes to the
general prophecy of the oppressed being set free in Isa
61:12, quoted in Lk 4:18.
11:6 anyone who does not stumble on account of
me Jesus likely is alluding to Isa 8:1415. Compare
Mt 11:2024.
11:8 A man dressed in fine clothes Such clothing was
more suitable for royalty than prophets in the wilderness.
Johns clothing was made of camels hair (Mt 3:4).
11:9 more than a prophet As the forerunner of the
Messiah, John was not merely a prophet. Compare
note on 11:14.
11:10 I will send my messenger This citation is from
Mal 3:1. John the Baptist played a critical role in salvation history by preparing the way for J esus the Messiah
(see Mt 3:3; Isa 40:3).
11:11 among those born of women Jesus indicates
that John was the most important person who had lived
until that point. The last part of the verse provides
Jesus reason for this statement: The lowliest member
of the kingdom of heaventhe most humble and Godservingis greater than the greatest man who ever
lived. Jesus is not making a moral distinction between
his disciples and John; he is contrasting heavenly and
earthly conceptions of greatness.
11:12 violent p
eople have been raiding it The kingdom of heaven and its workers have suffered at the
hands of violent people who try to prevent or usurp
Gods rule.
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FIRST PROOFS
M a t t h e W 1 2 : 1 | 31
13For
have been raiding it.

all the Prophets and
the Law prophesied until John. 14And if you are
willing to accept it, he is the Elijah who was to
come. 15Whoever has ears, let them hear.
16To what can I compare this generat ion? They
are like children sitting in the marketplaces and
calling out to others:
down to Hades.a For if
17 We
11:25-27ppLk 10:21,22
played the pipe for you,

and you did not dance;
we sang a dirge,
and you did not mourn.
18For John came neither eating nor drinking, and
they say, He has a demon. 19The Son of Man came

eating and drinking, and they say, Here is a glut
ton and a drunkard, a friend of tax collectors
and sinners. But wisdom is proved right by her
deeds.
Woe on Unrepentant Towns

11:21-23ppLk 10:13-15
20Then Jesus began to denounce the towns in
hich most of his miracles had been performed,
w
because they did not repent. 21Woe to you, Cho
razin! Woe to you, Bethsaida! For if the miracles
that were performed in you had been performed
in Tyre and Sidon, they would have repented long
ago in sackcloth and ashes. 22But I tell you, it will
be more bearable for Tyre and Sidon on the day of
judgment than for you. 23And you, Capernaum,
will you be lifted to the heavens? No, you will go
11:14 he is the Elijah The prophet Malachi had foretold

the coming of a messengerElijahwho would prepare
the way of the Messiah (Mal 3:1; 4:5); consequently,
some Jews expected the return of Elijah himself (e.g.,
Jn 1:25). However, J esus explains here that Malachis
prophecy was fulfilled by John the Baptist, who ministered in the spirit and power of Elijah (Lk 1:17, compare
Mt 16:14).
11:17 We played the pipe for you In this illustration,
children play music and sing, but their friends do not
play along. J esus makes the point that the Jews rejected
Johns message of judgment (expressed by not eating
and drinking) and Jesus message of joy and hope (expressed by eating and drinking) because John and J esus
did not fit their expectations of Elijah and the Messiah
(compare note on 11:14).
11:18 neither eating nor drinking A reference to
Johns ascetic lifestyle.
11:19 wisdom is proved right by her deeds See
note on Lk 7:35.
11:2024 Continuing the themes of vv.1619, Jesus pronounces woes on those who failed to heed his preaching.
11:21 Chorazin A town near Capernaum. See the map
Chorazin on p. XXXX. Bethsaida A town near Capernaum. Tyre and Sidon Powerful Gentile city-states in
Phoenicia, northwest of Israel on the Mediterranean
coast.
11:23 Capernaum Jesus base of ministry. Most of
his miracles are performed in the region of Chorazin,
the miracles that were per

formed in you had been performed in Sodom, it
would have remained to this day. 24But I tell you
that it will be more bearable for Sodom on the day
of judgment than for you.
The Father Revealed intheSon

25At that time Jesus said, I praise you, Father,
Lord of heaven and earth, because you have
hidden these things from the wise and learned,
and revealed them to little children. 26Yes, Father,
for this is what you were pleased todo.
27All things have been committed to me by my
Father. No one knows the Son except the Father,
and no one knows the Father except the Son and
those to whom the Son chooses to reveal him.
28Come to me, all you who are weary and bur
dened, and I will give you rest. 29Take my yoke upon
you and learn from me, for I am gentle and humble
in heart, and you will find rest for your souls. 30For
my yoke is easy and my burden is light.
Jesus Is Lord oftheSabbath

12:1-8ppMk2:23-28; Lk6:1-5
12:9-14ppMk3:1-6; Lk6:6-11
12
At that time Jesus went through the grain

fields on the Sabbath. His disciples were
hungry and began to pick some heads of grain
a23 That
is, the realm of the dead
Bethsaida and Capernaum. Hades The realm of the

dead. Compare note on Mt 16:18. Sodom The destruction of Sodom is described in Ge 19:129. See note
on Mt 10:15.
11:2530 After criticizing the unbelieving Jews, Jesus
thanks the Father for his believing disciples (v.25). He
contrasts the burdensome teaching of the Pharisees by
telling his disciples that his burden is light (v.30), inviting
them to full discipleship (vv.2829).
11:27 All things In light of v.25, this could refer to all
knowledge. It also could indicate complete authority, the
totality of existence or everything needed to carry out the
ministry of Jesus (compare 28:18; Da 7:14).
11:29 Take my yoke upon you Yokes were heavy,
wooden crossbars used to connect two oxen together
for more efficient plowing. Here, J esus yoke represents
his teaching. Allegiance to him and his kingdom results
in a sense of peaceit is not laborious, like keeping
the requirements of the Jewish leaders of the time, but
instead is joyful.
11:30 my burden is light In contrast to the burdens
imposed by Israels religious leaders (compare Mt 23:4).
12:18 Jesus asserts his authority over the Sabbath in
an encounter with the Pharisees. He cites two examples
to demonstrate that peoples needs outweigh the observance of Sabbath law.
12:1 the Sabbath The traditional day of rest for the Jewish people as prescribed by the law (Ex 20:811; 34:21).
4/22/16 10:54 AM
FIRST PROOFS
32 | M a t t h e W 1 2 : 2
and eat them. 2When the Pharisees saw this, they

said to him, Look! Your disciples are doing what
is unlawful on the Sabbath.
3He answered, Havent you read what David did
when he and his companions were hungry? 4He
entered the house of God, and he and his compan
ions ate the consecrated breadwhich
was not
lawful for them to do, but only for the priests. 5Or
havent you read in the Law that the priests on Sab
bath duty in the temple desecrate the Sabbath and
yet are innocent? 6I tell you that something greater
than the temple is here. 7If you had known what
these words mean, I desire mercy, not sacrifice,a
you would not have condemned the innocent. 8For
the Son of Man is Lord of the Sabbath.
9Going on from that place, he went into their
synagogue, 10and a man with a shriveled hand
was there. Looking for a reason to bring charges
against Jesus, they asked him, Is it lawful to heal
on the Sabbath?
11He said to them, If any of you has a sheep
and it falls into a pit on the Sabbath, will you not
take hold of it and lift it out? 12How much more
valuable is a person than a sheep! Therefore it is
lawful to do good on the Sabbath.
13Then he said to the man, Stretch out your
hand. So he stretched it out and it was completely
restored, just as sound as the other. 14But the Phari
sees went out and plotted how they might kill Jesus.
Gods Chosen Servant

15Aware of this, Jesus withdrew from that place.
A large crowd followed him, and he healed all who
12:2 Pharisees These Jewish teachers consider the

plucking of grain to be a violation of the Sabbath prohibition against work. See note on Mk 2:23.
12:3 what David did Refers to 1Sa 21:16.
12:4 consecrated bread Loaves of bread placed in the
tabernacle sanctuary (Lev 24:59).
12:5 desecrate the Sabbath A reference to the duties
of the priests, which technically violated the Sabbath but
were permitted by God.
12:6 something greater than the temple is here Likely
refers to Jesus and his authority (compare Jn 2:1821),
or perhaps to the kingdom of heaven itself.
12:7 I desire mercy, not sacrifice J esus quotes Hos
6:6 for a second time (compare Mt 9:13 and note).
12:8 Son of Man See 8:20 and note. Lord of the
Sabbath Jesus asserts his authority over the Sabbath.
12:914 In a second Sabbath controversy, J esus heals
a man with a withered hand, again demonstrating that
peoples needs trump ritual observances.
12:9 synagogue See note on 4:23; see the infographic
The Synagogue at Capernaum on p. XXXX.
12:10 to bring charges against Jesus If Jesus heals
the man, the Pharisees can accuse him of workingthus
breaking the Sabbath.
12:11 and lift it out Some rabbis taught that, in life
and death circumstances, it was permissible to work
on the Sabbath (see the rabbinic work, the Babylonian
Talmud, Shabbat 148b). Others, such as those in
were ill. 16He warned them not to tell others about

him. 17This was to fulfill what was spoken through
the prophet Isaiah:
18 Here is my servant whom I have chosen,
the one I love, in whom I delight;
I will put my Spirit on him,
and he will proclaim justice to
the nations.
19 He will not quarrel or cry out;
no one will hear his voice in the streets.
20 A bruised reed he will not break,
and a smoldering wick he will not
snuff out,
till he has brought justice through
to victory.
21 In his name the nations will put their
hope.b
Jesus and Beelzebul

12:25-29ppMk3:23-27; Lk11:17-22
22Then they brought him a demon-possessed
man who was blind and mute, and Jesus healed
him, so that he could both talk and see. 23All the
people were astonished and said, Could this be
the Son of David?
24But when the Pharisees heard this, they said,
It is only by Beelzebul, the prince of demons, that
this fellow drives out demons.
25Jesus knew their thoughts and said to them,
Every kingdom divided against itself will be ru
ined, and every city or household divided against
a7Hosea6:6 b21Isaiah42:1-4
the Dead Sea Scrolls community, forbade anything

that might be considered work, regardless of the
circumstances. The Damascus Documentan early
collection of Jewish laws found among the Dead Sea
Scrollsstates that if an animal falls in a pit on the
Sabbath, it must be left until after the Sabbath (Damascus Document A.10).
12:1521 In this brief passage, Matthew identifies
Jesus as the suffering servant, who was prophesied in
the book of Isaiah.
12:18 The quotation in Mt 12:1821 comes from Isa
42:14, which is a prophecy about the suffering servant. See the table Jesus Fulfillment of Old Testament
12:18 in whom I delight At Jesus baptism and transfiguration, a voice from heaven speaks these words (Mt
3:17; 17:5).
12:2232 In the following section, the Pharisees hear
the crowds speaking of Jesus in Messianic terms, so
they attempt to discredit his ministry. In return, Jesus
accuses them of committing an unpardonable sin.
12:23 Son of David A Messianic title. See note on 1:1.
12:24 Beelzebul, the prince of demons The people
have just wondered whether Jesus is the Messiah, and
the Pharisees accuse him of being demonic. See 10:25
and note.
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FIRST PROOFS
M a t t h e W 1 2 : 4 5 | 33
will not stand. 26If
itself
Satan drives out Satan,
he is divided against himself. How then can his
kingdom stand? 27And if I drive out demons by
Beelzebul, by whom do your people drive them
out? So then, they will be your judges. 28But if it
is by the Spirit of God that I drive out demons,
then the kingdom of God has come upon you.
29Or again, how can anyone enter a strong
mans house and carry off his possessions un
less he first ties up the strong man? Then he can
plunder his house.
30Whoever is not with me is against me, and
whoever does not gather with me scatters. 31And
so I tell you, every kind of sin and slander can be
forgiven, but blasphemy against the Spirit will
not be forgiven. 32Anyone who speaks a word
against the Son of Man will be forgiven, but any
one who speaks against the Holy Spirit will not be
forgiven, either in this age or in the age to come.
33Make a tree good and its fruit will be good,
or make a tree bad and its fruit will be bad, for
a tree is recognized by its fruit. 34You brood of
vipers, how can you who are evil say anything
good? For the mouth speaks what the heart is full
of. 35A good man brings good things out of the
good stored up in him, and an evil man brings
evil things out of the evil stored up in him. 36But
I tell you that everyone will have to give account
on the day of judgment for every empty word
they have spoken. 37For by your words you will
be acquitted, and by your words you will be
condemned.
12:26 If Satan drives out Satan J esus argues that, if
Satan were facilitating exorcisms, he would be counteracting his own attempts to control the world, because
he is the ruler of the demons (compare note on 10:25).
12:27 your people Refers to Jewish exorcists.
12:29 enter a strong mans house Jesus uses this
illustration to assert that he already has defeated Satan
(the strong man)which is why he can expel demons
(plunder the house). J esus analogy likely comes from
Isa 22:1525. Compare Mk 3:27 and note.
12:31 blasphemy against the Spirit Speaking with
degradation against Gods truth (compare 1Ti 1:20). In
this case, it refers to the Pharisees claim that J esus
power comes from Satan, rather than the Spirit of God.
12:3337 The Pharisees assessment of J esus power
reveals their true nature. As the fruit of a tree indicates
the nature of a tree, so their actions indicate their evil
intent.
12:34 You brood of vipers See note on Mt 3:7.
12:3842 Some Pharisees wish to see a sign from Jesus
to prove his authority. The only sign they will receive is
Jesus resurrection, which he refers to metaphorically.
Compare 16:14.
12:38 Pharisees and teachers of the law Two groups
of Jewish religious leaders. See note on 2:4; note on
Jn 1:24.
12:39 adulterous generation Adultery is widely used in
the Bible as a metaphor for sin and unfaithfulness to God
The Sign ofJonah

12:39-42ppLk 11:29-32
12:43-45ppLk 11:24-26
38Then some of the Pharisees and teachers of
the law said to him, Teacher, we want to see a
sign from you.
39He answered, A wicked and adulterous gen
eration asks for a sign! But none will be given it
except the sign of the prophet Jonah. 40For as
Jonah was three days and three nights in the
belly of a huge fish, so the Son of Man will be
three days and three nights in the heart of the
earth. 41The men of Nineveh will stand up at the
judgment with this generation and condemn it;
for they repented at the preaching of Jonah, and
now something greater than Jonah is here. 42The
Queen of the South will rise at the judgment with
this generat ion and condemn it; for she came
from the ends of the earth to listen to Solomons
wisdom, and now something greater than Solo
mon is here.
43When an impure spirit comes out of a per
son, it goes through arid places seeking rest and
does not find it. 44Then it says, I will return to the
house I left. When it arrives, it f inds the house
unoccupied, swept clean and put in order. 45Then
it goes and takes with it seven other spirits more
wicked than itself, and they go in and live there.
And the final condition of that person is worse
than the first. That is how it will be with this wick
ed generation.
(e.g., Isa 57:3; Eze 16:32; Hos 13; Jas 4:4). the sign
of the prophet Jonah Jonahs rescue from the great
fish was a sign that the prophet and his message were
from God. Similarly, the ultimate sign validating Jesus
would be his triumph over death (Mt 12:40). Although
the Pharisees likely did not understand Jesus statement, they might have recalled it after his resurrection.
12:40 three days and three nights See note on Lk
24:1. Son of Man See Mt 8:20 and note.
12:41 they repented at the preaching of Jonah In
contrast to many of J esus contemporaries, the recipients
of Jonahs messagewho were Assyrians, the enemy
of Gods peoplerepented. See Jnh 3.
12:42 The Queen of the South Refers to the Queen of
Sheba, who visited Solomon and marveled at his wisdom
(1Ki 10:113; 2Ch 9:112). In contrast, the scribes
(teachers of the law) and Pharisees refuse to accept
the wisdom of one greater than Solomon.
12:4345 Jesus describes the evil and adulterous
generation in terms of a disembodied spirit who returns
to its host with greater severity.
12:45 seven other spirits Seven is often used as a
number of completeness or totality in the Bible; here, the
possession by demons involves a complete takeover of
the person. this wicked generation Despite his many
miracles, Jesus divine authority is called into question
repeatedly. This parable warns against such stubborn
disbelief. By rejecting Jesus, the generation will become
even more vulnerable to the forces of darkness. This
4/22/16 10:54 AM
FIRST PROOFS
34 | M a t t h e W 1 2 : 4 6
Jesus Mother and Brothers

12:46-50ppMk3:31-35; Lk8:19-21
46While Jesus was still talking to the crowd, his
mother and brothers stood outside, wanting to
speak to him. 47Someone told him, Your mother
and brothers are standing outside, wanting to
speak to you.
48He replied to him, Who is my mother, and
who are my brothers? 49Pointing to his disciples,
he said, Here are my mother and my brothers.
50For whoever does the will of my Father in heaven
is my brother and sister and mother.
produced a cropa hundred, sixty or thirty times

what was sown. 9Whoever has ears, let them hear.
10The disciples came to him and asked, Why
do you speak to the people in parables?
11He replied, Because the knowledge of the se
crets of the kingdom of heaven has been given to
you, but not to them. 12Whoever has will be given
more, and they will have an abundance. Whoever
does not have, even what they have will be taken
from them. 13This is why I speak to them in parab
les:
Though seeing, they do not see;
though hearing, they do not hear or
understand.
The Parable oftheSower
14In
13:1-15ppMk4:1-12; Lk8:4-10
13:16,17ppLk 10:23,24
13:18-23ppMk4:13-20; Lk8:11-15
You will be ever hearing but never

understanding;
you will be ever seeing but never perceiving.
15 For this peoples heart has become calloused;
they hardly hear with their ears,
and they have closed their eyes.
Otherwise they might see with their eyes,
hear with their ears,
understand with their hearts
and turn, and I would heal them.a
13
That same day Jesus went out of the house

and sat by the lake. 2Such large crowds gath
ered around him that he got into a boat and sat in
it, while all the people stood on the shore. 3Then
he told them many things in parables, saying: A
farmer went out to sow his seed. 4As he was scat
tering the seed, some fell along the path, and the
birds came and ate it up. 5Some fell on rocky places,
where it did not have much soil. It sprang up quick
ly, because the soil was shallow. 6But when the
sun came up, the plants were scorched, and they
withered because they had no root. 7Other seed
fell among thorns, which grew up and choked the
plants. 8Still other seed fell on good soil, where it
could also refer to the fall of Jerusalem, which occurred
3540 years after Jesus ministry (AD 70). See the
timeline Jewish War on p. XXXX.
12:4650 J esus direct opposition to the religious establishment of his day drew the attention and concern
of his family. Here, Jesus defines his extended family as
those who do the will of his heavenly Father.
12:46 mother and brothers Jesus earthly father,
Joseph, is not mentioned in any of the Gospels after the
trip to Jerusalem when J esus was 12 (Lk 2:4151). His
absence might indicate that he had died.
12:50 my brother and sister and mother Jesus is
not negating the importance of the natural family, but
he is emphasizing the greater importance of the spiritual
family. Commitment to J esus and his cause is a higher
loyalty than familial loyalty.
13:19 Matthew 13 consists of eight parables. The
firstthe parable of the sowerdescribes four different responses to the message of the kingdom of heaven
that Jesus and his disciples preach. Jesus interprets
the parable in vv.1823. See the table Parables of
Jesus on p. XXXX.
13:1 sat See note on 5:1. by the lake The Sea of Galilee.
13:2 got into a boat J esus may have gone out on the
water a short distance to improve peoples ability to hear
himsound travels better over the water.
13:3 parables In his parables, Jesus compares the
them is fulfilled the prophecy of Isaiah:
16But blessed are your eyes because they see, and
your ears because they hear. 17For truly I tell you,

many prophets and righteous people longed to see
what you see but did not see it, and to hear what
you hear but did not hearit.
a15Isaiah6:9,10
(see Septuagint)
kingdom of heaven, or certain aspects of it, to common

situations of his day (such as farming and fishing).
13:5 rocky places Not loose stones in the soil, but
ground with a shelf of bedrock close to the surface. The
soil above the bedrock warms quickly, so seeds readily
sprout, but the shallow soil cannot sustain growth.
13:8 a hundred An extraordinary harvest. A tenfold
harvest would have been considered a good crop.
13:1017 The disciples ask Jesus why he speaks in
parables. He responds by quoting the OT and drawing a
comparison between his ministry and Isaiahs.
13:12 Whoever has Refers to those who have been
given understanding regarding the kingdom of heaven
and Jesus message. what they have will be taken
Those who do not have understanding about the kingdom
of heaven have nothing of value because the kingdom
of heaven is the only thing of lasting value (compare
13:4546; 25:29).
13:13 I speak to them in parables Rabbis used parables for illustrative purposes and typically provided an
explanation. Jesus, however, did not always offer an
interpretation. His followers likely viewed some of his
parables as riddles rather than illustrations. seeing,
they do not see An allusion to Isa 6:9. Just as Israel
rejected Isaiahs message then, so Israel rejects Jesus
message now.
13:14 prophecy of Isaiah Introduces J esus quotation
of Isa 6:910 as it appears in the Septuagint (the Greek
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 3 : 3 9 | 35
18Listen then to what the parable of
the sower
eans: 19When anyone hears the message about the
m
kingdom and does not understand it, the evil one
comes and snatches away what was sown in their
heart. This is the seed sown along the path. 20The
seed falling on rocky ground refers to someone
who hears the word and at once receives it with joy.
21But since they have no root, they last only a short
time. When trouble or persecution comes because
of the word, they quickly fall away. 22The seed
falling among the thorns refers to someone who
hears the word, but the worries of this life and the
deceitfulness of wealth choke the word, making it
unfruitful. 23But the seed falling on good soil refers
to someone who hears the word and understands
it. This is the one who produces a crop, yielding
a hundred, sixty or thirty times what was sown.
The Parable oftheWeeds

24Jesus told them another parable: The king
dom of heaven is like a man who sowed good seed
in his field. 25But while everyone was sleeping, his
enemy came and sowed weeds among the wheat,
and went away. 26When the wheat sprouted and
formed heads, then the weeds also appeared.
27The owners servants came to him and said,
Sir, didnt you sow good seed in your field? Where
then did the weeds come from?
28An enemy did this, he replied.
The servants asked him, Do you want us to go
and pull themup?
29No, he answered, because while you are
pulling the weeds, you may uproot the wheat with
them. 30Let both grow together until the harvest.
At that time I will tell the harvesters: First collect
the weeds and tie them in bundles to be burned;
then gather the wheat and bring it into my barn.
translation of the OT). See the table Jesus Fulfillment

of Old Testament Prophecy on p. XXXX.
13:1823 In a rare display, J esus explains one of his parablesbut only to his disciples (compare Mt 13:3643).
13:19 message about the kingdom Represented
by the seeds in Jesus initial telling of the parable.
The seed is always good; the variance is in where the
seed lands.
13:2430 Jesus returns to addressing the crowd (as
opposed to his disciples in the boat) and offers them
a second parable. Jesus later offers his disciples an
explanation (vv. 3643).
13:25 weeds The Greek word used here refers to a kind
of weed that resembles wheat until both reach maturity.
13:3133 The next two parables in ch. 13 stress the
inevitable growth of the kingdom of heaven, despite the
resistance it faces. The parable of the mustard seed
contrasts the seemingly insignificant inception of the
kingdom of heaven, in the world and in a persons life,
with its momentous results.
The Parables oftheMustard Seed

andtheYeast
13:31,32ppMk 4:30-32
13:31-33ppLk 13:18-21
31He told them another parable: The kingdom
of heaven is like a mustard seed, which a man
took and planted in his f ield. 32Though it is the
smallest of all seeds, yet when it grows, it is the
largest of garden plants and becomes a tree, so
that the birds come and perch in its branches.
33He told them still another parab
le: The king
dom of heaven is like yeast that a woman took and
mixed into about sixty poundsa of flour until it
worked all t hrough the dough.
34Jesus spoke all these things to the crowd in
parables; he did not say anything to them with
out using a parable. 35So was fulfilled what was
spoken through the prophet:
I will open my mouth in parables,

I will utter things hidden since the
creation of the world.b
The Parable oftheWeeds

Explained
36Then he left the crowd and went into the
ouse. His disciples came to him and said, Ex
h
plain to us the parable of the weeds in the field.
37He answered, The one who sowed the good
seed is the Son of Man. 38The field is the world,
and the good seed stands for the people of the
kingdom. The weeds are the people of the evil one,
39and the enemy who sows them is the devil. The
harvest is the end of the age, and the harvesters
are angels.
a33Orabout
27kilograms b35Psalm78:2
13:31 mustard seed A tiny seed that grows into a tenfoot-high shrub. The shrub grew along the shores of the
Sea of Galilee and may have been immediately in view
of Jesus hearers.
13:32 the smallest of all seeds Rabbis used the mustard seed as a proverbial object to denote the smallest
possible amount or size of something. Compare 17:20.
13:33 yeast A substance that causes dough to ferment
and rise. Normally, yeast or leaven has negative connotations in the Bible, symbolizing sin or impurity (e.g., 16:6;
1Co 5:67). Here, Jesus uses it positively to symbolize
the kingdom of heavens expansion.
13:3435 Similar to Mt 13:1017, this section reiterates Jesus purpose in using parables.
13:35 fulfilled See note on 1:22. the prophet The quotation in this verse is from Ps 78:2. This psalm identifies its
author as Asaph, who is described in 2Chronicles as a
seer (see note on Ps 73:title; note on Ps 78:2; 2Ch 29:30).
13:3643 Jesus privately interprets the parable of the
weeds (Mt 13:2430) for his disciples.
13:37 the Son of Man See note on 8:20.
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FIRST PROOFS
36 | M a t t h e W 1 3 : 4 0
40As the weeds are pulled up and burned in the
fire, so it will be at the end of the age. 41The Son of
Man will send out his angels, and they will weed
out of his kingdom everything that causes sin
and all who do evil. 42They will throw them into
the blazing furnace, where there will be weeping
and gnashing of teeth. 43Then the righteous will
shine like the sun in the kingdom of their Father.
Whoever has ears, let them hear.
13:42 blazing furnace Fire is a common symbol for

divine judgment. See note on Lk 3:9. weeping and
gnashing of teeth This refers to the day of final judgment (Rev 20:1115). Once Gods judgment comes,
it will be unbearable for those who have not chosen to
follow J esus. See note on Mt 8:12.
13:43 the righteous will shine like the sun An allusion to Da 12:3.
The Parables oftheHidden Treasure

andthePearl
44The kingdom of heaven is like treasure hid
den in a field. When a man found it, he hid it again,
and then in his joy went and sold all he had and
bought that field.
45Again, the kingdom of heaven is like a mer
chant looking for fine pearls. 46When he found one
13:4446 These two parables describe the great value

of the kingdom of heaven, as well as the extreme and
urgent measures people should take because of it.
13:46 he went away and sold everything The point
is not that the man purchased a place in the kingdom
of heaven, but rather that entering the kingdom is worth
giving up everything.
Herods Temple
The inner courts of Herods Temple were accessible by ten gates, through which only Jews
could enter. Inside there were several chambers and a courtyard where sacrifices were made.
At one end was the holy placea two-room sanctuary used by Jewish priests. The expansive
building project of Herods Second Temple and Temple Mount was completed in approximately
AD 6264, only to be destroyed by the Romans in AD 70.
Holy Place
2 3 4 5
North Gates
Israelites Courtyard
Slaughter
Tables
Chamber
Chamber
of Lepers
of Wood
Gentiles
Courtyard
Priests
Courtyard
6 7
Laver Altar
Gate of
Nicanor
Womens
Courtyard
Chamber
Chamber of Nazarites
of Oils
South Gates
Kindling Gate
Gate of Firstlings
INSIDE THE HOLY PLACE
Gentiles
Courtyard
Gate
Water
Gate
The Gate
Beautiful
Gentiles
Courtyard
(cutaway view)
1. Priests rooms and storage

2. Most Holy Place
3. Curtain
4. Altar of Incense
5. Table of Showbread
6. Lampstand
7. Porch
Size comparison (approximate):
American
Football
Field
Holy Place
Womens Courtyard
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 4 : 1 4 | 37
of great value, he went away and sold everything

he had and boughtit.
The Parable oftheNet

47Once again, the kingdom of heaven is like a net
that was let down into the lake and caught all kinds
of fish. 48When it was full, the fishermen pulled it up
on the shore. Then they sat down and collected the
good fish in baskets, but threw the bad away. 49This
is how it will be at the end of the age. The angels will
come and separate the wicked from the righteous
50and throw them into the blazing furnace, where
there will be weeping and gnashing of teeth.
51Have you understood all these things? Jesus
asked.
Yes, they replied.
52He said to them, Therefore every teacher of
the law who has become a disciple in the kingdom
of heaven is like the owner of a house who brings
out of his storeroom new treasures as well as old.
A Prophet Without Honor

13:54-58ppMk 6:1-6
53When Jesus had finished these parab
les, he
oved on from there. 54Coming to his hometown,
m
he began teaching the people in their synagogue,
and they were amazed. Where did this man get
this wisdom and these miracul ous powers? they
asked. 55Isnt this the carpenters son? Isnt his
mothers name Mary, and arent his brothers
James, Joseph, Simon and Judas? 56Arent all his
sisters with us? Where then did this man get all
these things? 57And they took offense at him.
But Jesus said to them, A prophet is not without
honor except in his own town and in his own home.
58And he did not do many miracles there be
cause of their lack of faith.
13:4752 Similar to the parable of the weeds (Mt

13:2430), this parable describes the ingathering of
the righteous and wicked and their subsequent fates. The
kingdom of heaven will consist of those who follow J esus.
13:47 a net A net with floats on one end and weights on
the other. Fishermen cast the net into the sea and allowed
the weighted end to sink to a sufficient depth. When they
pulled it in, the net scooped up everything in its path.
13:50 weeping and gnashing of teeth See note on
13:42.
13:52 new treasures as well as old The disciples
were beginning to understand the new things Jesus
was teaching in conjunction with the traditions from the
Scriptures they already knew.
13:5358 Following his teaching in parables, Jesus
travels to his hometown. Because of their familiarity with
Jesus, the p
eople of Nazareth reject him as a prophet.
13:54 his hometown Jesus base of ministry was
Capernaum, but he had grown up in Nazareth (2:23).
Where did this man get this wisdom The p
eople know
that, unlike their rabbis, Jesus has no formal training;
he was raised as a craftsman.
13:57 And they took offense at him Their offense
John theBaptist Beheaded

14:1-12ppMk 6:14-29
14
At that time Herod the tetrarch heard the

reports about Jesus, 2and he said to his at
tendants, This is John the Baptist; he has risen
from the dead! That is why miraculous powers
are at work in him.
3Now Herod had arrested John and bound him
and put him in prison because of Herodias, his
brother Philips wife, 4for John had been saying
to him: It is not lawful for you to have her. 5Her
od wanted to kill John, but he was afraid of the
people, because they considered John a prophet.
6On Herods birthday the daughter of Hero
dias danced for the guests and pleased Herod so
much 7that he promised with an oath to give her
whatever she asked. 8Prompted by her mother,
she said, Give me here on a platter the head of
John the Baptist. 9The king was distressed, but
because of his oaths and his dinner guests, he or
dered that her request be granted 10and had John
beheaded in the prison. 11His head was brought in
on a platter and given to the girl, who carried it to
her mother. 12Johns disciples came and took his
body and buried it. Then they went and told Jesus.
Jesus Feeds theFive Thousand

14:13-21ppMk6:32-44; Lk9:10-17; Jn6:1-13
14:13-21RefMt 15:32-38
13When Jesus heard what had happened, he
withdrew by boat privately to a solitary place.
Hearing of this, the crowds followed him on foot
from the towns. 14When Jesus landed and saw
a large crowd, he had compassion on them and
healed t heir sick.
comes from Jesus claim to be something that they

assume he is not.
13:58 because of their lack of faith Jesus does not
need to prove his authenticity with signs; the p
eople
have already rejected his message.
14:112 Matthew begins this section by recounting the
death of John the Baptist. Since Herod mistakenly identifies J esus with John, Matthew provides the background to
the story. See the event line The Life of J esus: Infancy
and Early Ministry on p. XXXX.
14:1 Herod the tetrarch Refers to Herod Antipas; a
tetrarch is one who rules over a fourth of the kingdom.
See note on Lk 3:1. See the table Political Leaders in
the New Testament on p. XXXX.
14:6 the daughter of Herodias Identified as Salome
by the first-century Jewish historian Josephus (Josephus,
Antiquities 18.136).
14:9 was distressed Refers to Herods fear of the crowd
(Mt 14:5); he didnt want to incite a rebellion.
14:1321 Matthews Gospel records two mass feedings
(compare 15:3239). In addition to caring about his followers spiritual needs, Jesus also evidences concern
for their physical well-being.
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FIRST PROOFS
38 | M a t t h e W 1 4 : 1 5
15As evening approached, the disciples came to
him and said, This is a remote place, and its already
getting late. Send the crowds away, so they can go to
the villages and buy themselves some food.
16Jesus replied, They do not need to go away.
You give them something to eat.
17We have here only five loaves of bread and
two fish, they answered.
18Bring them here to me, he said. 19And he di
rected the people to sit down on the grass. Taking
the five loaves and the two fish and looking up to
heaven, he gave thanks and broke the loaves. Then
he gave them to the disciples, and the disciples
gave them to the people. 20They all ate and were

satisfied, and the disciples picked up twelve bas
ketfuls of broken pieces that were left over. 21The
number of those who ate was about five thousand
men, besides women and children.
Jesus Walks on theWater

14:22-33ppMk6:45-51; Jn6:16-21
14:34-36ppMk 6:53-56
22Immediately Jesus made the disciples get into
the boat and go on ahead of him to the other side,
while he dismissed the crowd. 23After he had dis
missed them, he went up on a mountainside by
14:20 twelve basketfuls One per disciple. In the OT,

God fed his p
eople with manna, but there were no edible
leftovers (Ex 16:1421).
14:17 five loaves of bread and two fish A meal that

might feed two p
eople. Bread and fish were the staples
of a Galilean peasant diet.
First-Century
Galilean Yard
Fishing
Boat
The fishing
technique of this
period required that
fishermen frequently
dive into the water.
Consequently,
fishermen often
worked without
clothing
(see Jn 21:7).
Sailboats of this
period had only a
mast and yard, and
were used near shore
under favorable wind
conditions.
Mast
This type of small sailboat was very

common in first century Galilee; it
was likely the same kind that Jesus
first disciples used.
Ancient fishing vessels
were small and not very
stable or maneuverable.
Net
Prow
Weights
Oars
The weights on
the perimeter of
the net pull the
edges down
around the fish.
Stern
Rudder
SIZE COMPARISON (approximate):
Delivery truck
School bus
Length: 37 ft.
Length: 27 ft.
The cast net

opens as it is
thrown and
hits the water
mostly flat.
Galilean
boat
Length: 26 ft.
As the
fisherman
retrieves the
net, the weights
come together
and trap the
fish inside.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 5 : 3 | 39
himself to pray. Later that night, he was there

alone, 24and the boat was already a considerable
distance from land, buffeted by the waves because
the wind was againstit.
25Shortly before dawn Jesus went out to them,
walking on the lake. 26When the disciples saw
him walking on the lake, they were terrified. Its
a ghost, they said, and c ried out in fear.
27But Jesus immediately said to them: Take
courage! It is I. D
ont be afraid.
28Lord, if its you, Peter replied, tell me to
come to you on the water.
29Come, he said.
Then Peter got down out of the boat, walked
on the water and came toward Jesus. 30But when
he saw the wind, he was afraid and, beginning to
sink, cried out, Lord, saveme!
31Immediately Jesus reached out his hand and
caught him. You of little faith, he said, why
did you doubt?
32And when they climbed into the boat, the
wind died down. 33Then those who were in the
boat worshiped him, saying, Truly you are the
Son of God.
14:21 besides women and children The women and
children likely added 1,0003,000 people.
14:2233 Jesus sends his disciples to the other side of
the Sea of Galilee while he goes away to pray. He then
comes to them by walking on the surface of the water. For
the first time in Matthews Gospel, the disciples confess
Jesus true identitywhich Satan and demons have
already acknowledged (Mt 4:3,6; 8:29). The statement
here foreshadows the great confession in 16:16. See
the table Miracles of Jesus on p. XXXX.
14:24 a considerable distance The Greek phrase used
here, stadious pollous, does not give an exact distance
but simply indicates many stadia. A stadion is about
1/8 of a Roman mile, or roughly 600 feet (185 meters).
This suggests that the boat was a significant distance
from the shore. Johns parallel account gives a more
specific distance of 2530 stadia (Jn 6:19).
14:25 Shortly before dawn Romans divided the 12hour span between 6 p.m. and 6 a.m. into four watches
of three hours each. The fourth watch (mentioned here
in the Greek text of Matthew) was 36 a.m. walking
on the lake This demonstration of power over the sea
served as a sign of Jesus deity. See note on Mt 8:26.
14:27 It is I Matthew may be employing this phrase in
a colloquial manner (its me). Alternatively, he could
be intentionally using the Greek translation of the divine
name (eg eimi) revealed in Ex 3:14. The miraculous
nature of this event and the confession in Mt 14:33
seem to favor the interpretation that J esus is equating
himself with Yahweh. See the table Jesus I Am Statements on p. XXXX.
14:28 Lord Peter respectfully and fearfully addresses
Jesus; this address may indicate that Peter is addressing J esus as Yahweh (see note on 8:2). if its you The
disciples did not recognize Jesus at this point.
14:33 Truly you are the Son of God The first apostolic
confession of Jesus divine messiahship. This answers
the disciples question from their previous incident out
on the lake (8:27).
34When
they had crossed over, they landed at

Gennesaret. 35And when the men of that place rec
ognized Jesus, they sent word to all the surround
ing country. People brought all their sick to him
36and begged him to let the sick just touch the edge
of his cloak, and all who t ouched it were healed.
That Which Defiles

15:1-20ppMk 7:1-23
15
Then some Pharisees and teachers of the

law came to Jesus from Jerusalem and asked,
2Why do your disciples break the tradition of the el
ders? They dont wash their hands before they eat!
3Jesus replied, And why do you break the com
mand of God for the sake of your tradition? 4For
God said, Honor your father and mothera and
Anyone who curses their father or mother is to
be put to death.b 5But you say that if anyone de
clares that what might have been used to help
their father or mother is devoted to God, 6they
are not to honor their father or mother with it.
Thus you nullify the word of God for the sake of
a4Exodus20:12;
Deut. 5:16 b4Exodus21:17; Lev. 20:9
14:3436 The people in this episode exercise great

faith, believing that Jesus can heal them if they simply
touch his clothes (compare 9:21).
14:34 Gennesaret A town on the northwest shore of the
Sea of Galilee. See the map Gennesaret on p. XXXX.
15:19 In Gennesaret, Pharisees from Jerusalem approach Jesus and accuse him of being lax toward their legal
traditions. Jesus responds by pointing out their inconsistencies and condemns them by quoting the prophet Isaiah.
15:1 Pharisees and teachers of the law Two groups of
Jewish religious leaders. See note on 2:4; note on Jn 1:24.
15:2 tradition of the elders Refers to the oral teachings
of the Pharisees throughout the centuries. These teachings
served to clarify and preserve the law. In J esus day, these
traditions carried nearly equal authority with the Jewish
law; they were intended to allow people to better apply the
law to their daily lives. However, J esus claims that they
unnecessarily burden the people (Mt 23:24; compare
11:28,30). They dont wash The disciples negligence
makes them ritually unclean according to the tradition
of the Pharisees. However, this point is not elucidated
in the law, which required only priests to wash prior to
service. The Pharisees applied this ceremonial purity to
all Jews (compare Ex 30:1721; Lev 15:11; Mk 7:34).
15:3 break the command of God Jesus turns the tables
on his opponents. In the following verses, he highlights
their guilt for a much greater offense than handwashing.
15:4 Honor your father and mother The fifth commandment. See Ex 20:12; Dt 5:16. Anyone who curses
their father or mother is to be put to death See Ex
21:17; Lev 20:9.
15:5 what might have been used to help their father
or mother is devoted to God This apparently involves
pledging to support the religious establishment with
resources that otherwise might go to ones parents.
The Pharisees seem to have allowedor even encouragedsuch a trade-off, which Jesus says elevates
human tradition above Gods commands.
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FIRST PROOFS
40 | M a t t h e W 1 5 : 8
your tradition. 7You hypoc rites! Isaiah was right

when he prophesied about you:
The Faith ofaCanaanite Woman
8 These people honor me with their lips,

but their hearts are far fromme.
9 They worship me in vain;
their teachings are merely human
rules.a
21Leaving that place, Jesus withdrew to the re

gion of Tyre and Sidon. 22A Canaanite woman
from that vicinity came to him, crying out, Lord,
Son of David, have mercy on me! My daughter is
demon-possessed and suffering terribly.
23Jesus did not answer a word. So his disciples
came to him and urged him, Send her away, for
she keeps crying out afterus.
24He answered, I was sent only to the lost sheep
of Israel.
25The woman came and knelt before him. Lord,
help me! she said.
26He replied, It is not right to take the chil
drens b
read and toss it to the dogs.
27Yes it is, Lord, she said. Even the dogs eat
the crumbs that fall from their masters table.
28Then Jesus said to her, Woman, you have
great faith! Your request is granted. And her
daughter was healed at that moment.
10Jesus called the crowd to him and said, Lis

ten and understand. 11What goes into someones
mouth does not defile them, but what comes out
of their mouth, that is what defiles them.
12Then the disciples came to him and asked,
Do you know that the Pharisees were offended
when they heard this?
13He replied, Every plant that my heavenly Fa
ther has not planted will be pulled up by the roots.
14Leave them; they are blind guides.b If the blind
lead the blind, both will fall into a pit.
15Peter said, Explain the parab
le tous.
16Are you still so dull? Jesus asked them.
17Dont you see that whatever enters the mouth
goes into the stomach and then out of the body?
18But the things that come out of a persons mouth
come from the heart, and these def ile them. 19For
out of the heart come evil thoughtsmurder,
adultery, sexual immorality, theft, false testi
mony, slander. 20These are what def ile a person;
but eating with unwashed hands does not def ile
them.
15:7 Isaiah Jesus quotes Isa 29:13, which originally

referred to the people of Jerusalem, and by extension
Gods people as a whole, and applies it to the Pharisees.
15:1020 J esus turns the confrontation with the Pharisees into a teaching opportunity for his disciples. He
emphasizes the priority of the heart over external matters,
such as handwashing and ritual purity.
15:11 defile Make ritually unclean.
15:13 Every plant Drawing from Isaiah, Jesus uses
plant imagery to describe the people of God (see Isa
60:21). will be pulled up by the roots J esus implies
that the Pharisees, who oppose his message and burden
the people with humanmade laws, do not come from
the Father (even though they are Jews) and therefore
will be destroyed.
15:14 they are blind guides The Pharisees, who knew
the law better than the rest of the Jews, should have
been teaching and instructing the p
eople in the ways of
God. Instead, they became caught up in ritual concerns
of the law, unnecessarily burdening the p
eople with
secondary matters.
15:18 come from the heart In the Hebrew conception
of personhood, the heart represents intelligence and will.
15:20 These are what defile a person Jews believed
that ritual purity protected them from incurring Gods
wrath; they would not approach God if they were unclean.
Jesus teaches that matters of the heartnot external
ceremonial regulationsrender people unfit to enter
Gods presence.
15:2128 J esus seizes this opportunity to instruct his
disciples about the value of faith and their Gentile (nonJewish) neighbors.
15:21-28ppMk 7:24-30
Jesus Feeds theFour Thousand

15:29-31ppMk 7:31-37
15:32-39ppMk 8:1-10
15:32-39RefMt 14:13-21
29Jesus left there and went along the Sea of
Galilee. Then he went up on a mountainside and
a9Isaiah29:13 b14 Some
manuscripts blind guides of the blind
15:21 Leaving that place Refers to Gennesaret (Mt

14:34). Tyre and Sidon Powerful Gentile city-states on
the coast of the Mediterranean Sea, northwest of Gennesaret. See the map Tyre on p. XXXX.
15:22 Canaanite woman The Canaanites, Israels enemies
in the Hebrew Scriptures (e.g., Dt 7:1), no longer existed as
a distinct people. Mark uses the more historically accurate
designation Syrophoenician (Mk 7:26). Matthew probably
is employing Canaanite to emphasize the womans outsider status as a Gentile (non-Jewish person). Lord, Son
of David The title lord could simply be a sign of respect
(see Mt 8:2 and note), but the title Son of David has
Messianic overtones, indicating that the Canaanite woman
had better insight into Jesus identity than many Jews.
15:24 lost sheep of Israel Refers to the Jews. Eventually,
the gospel will be preached among non-Jewish p
eople (as
recorded in the book of Acts), but Jesus focused on teaching and healing among the people of Israel. His interaction
with the Canaanite woman represents an exception to his
normal pattern of ministry (compare 8:513).
15:26 childrens Refers to the Jews. dogs Refers to the
Gentiles. Rather than conveying personal hostility toward
non-Jewish p
eople, J esus choice of words likely reflects
a common Jewish sentiment, which he uses to evoke a
response from her about Jewish and non-Jewish relations.
15:28 Your request is granted J esus response illustrates his point in vv.1020: The state of ones heart,
shaped by faith, is the decisive factor.
15:2931 Jesus leaves Tyre and Sidon and returns to
Galilee. The summary statement of his healing ministry
(v.30) is reminiscent of 4:2325; 9:3536; 14:3435.
Wherever Jesus went, he brought physical and spiritual
restoration.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 6 : 1 3 | 41
30Great
sat down.
crowds came to him, bringing
the lame, the blind, the crippled, the mute and
many others, and laid them at his feet; and he
healed them. 31The people were amazed when
they saw the mute speaking, the crippled made
well, the lame walking and the blind seeing. And
they praised the God of Israel.
32Jesus called his disciples to him and said, I
have compassion for these people; they have al
ready been with me three days and have nothing
to eat. I do not want to send them away hungry,
or they may collapse on the way.
33His disciples answered, Where could we get
enough bread in this remote place to feed such
a crowd?
34How many loaves do you have? Jesus asked.
Seven, they replied, and a few s mall fish.
35He told the crowd to sit down on the ground.
36Then he took the seven loaves and the fish, and
when he had given thanks, he broke them and gave
them to the disciples, and they in turn to the people.
37They all ate and were satisfied. Afterward the dis
ciples picked up seven basketfuls of broken pieces
that were left over. 38The number of those who ate
was four thousand men, besides women and chil
dren. 39After Jesus had sent the crowd away, he got
into the boat and went to the vicinit y of Magadan.
The Demand foraSign

16:1-12ppMk 8:11-21
16
The Pharisees and Sadducees came to Jesus

and tested him by asking him to show them
a sign from heaven.
2He replied, When evening comes, you say, It
will be fair weather, for the sky is red, 3and in the
morning, Today it will be stormy, for the sky is red
15:3239 This passage presents the second mass

feeding in Matthews Gospel. This account, coupled with
vv.2931, mirrors 14:1321. See the table Miracles
of J esus on p. XXXX.
15:37 seven basketfuls The number seven is frequently
used to express totality or completeness. See 14:20.
15:39 the vicinity of Magadan The location is unknown,
but it might be an alternate name for Magdala on the
western shore of the Sea of Galilee.
16:14 The Pharisees and Sadduceeswho were often
opposed to each otherunite in order to test Jesus.
They demand a sign to authenticate his credentials as
Messiah. Having already per formed many signs, he
refuses their request, instead choosing to comment on
their spiritual blindness.
16:1 Pharisees See note on Jn 1:24. Sadducees See
note on Mk 12:18. a sign from heaven A means of
authentication. Prophets who claimed to speak on Gods
behalf often had to prove their assertions (see Ex 4:19;
7:813). Heaven is likely a figurative reference to God,
although the Jewish leaders may have wanted to see a
celestial sign (e.g., Mt 24:27,30).
16:3 you cannot interpret the signs J esus point is
and overcast. You know how to interpret the appear

ance of the sky, but you cannot interpret the signs
of the times.a 4A wicked and adulterous generation
looks for a sign, but none will be given it except the
sign of Jonah. Jesus then left them and went away.
The Yeast ofthePharisees and

Sadducees
5When they went across the lake, the disciples
forgot to take bread. 6Be careful, Jesus said to
them. Be on your guard against the yeast of the
Pharisees and Sadducees.
7They discussed this among themselves and
said, It is because we d
idnt bring any bread.
8Aware of their discussion, Jesus asked, You of
little faith, why are you talking among yourselves
about having no bread? 9Do you still not under
stand? Dont you remember the five loaves for the
five thousand, and how many basketfuls you gath
ered? 10Or the seven loaves for the four thousand,
and how many basketfuls you gathered? 11How is
it you dont understand that I was not talking to
you about bread? But be on your guard against the
yeast of the Pharisees and Sadducees. 12Then they
understood that he was not telling them to guard
against the yeast used in bread, but against the
teaching of the Pharisees and Sadducees.
Peter Declares That J esus Is theMessiah

16:13-16ppMk8:27-29; Lk9:18-20
13When Jesus came to the region of Caesarea
Philippi, he asked his disciples, Who do people
say the Son of Manis?
a2,3 Some
early manuscripts do not have When evening

comes... of the times.
that the Jews could predict the weather based on simple

observations, but they could not discern the presence of
the kingdom of heaven through his miracles (the signs
of the times; compare 4:17).
16:4 sign of Jonah See note on 12:39.
16:512 Jesus warns his disciples about the misguided
teachings of the Jewish leaders. He speaks metaphorically, and, as usual, the disciples misunderstand. Jesus
then warns them plainly and reminds them that he can
meet their needs.
16:5 across the lake Refers to the Sea of Galilee.
16:6 yeast Yeast or leaven typically symbolizes sin or
impurity in the Bible, though J esus used it earlier as a
positive metaphor (13:33).
16:12 teaching of the Pharisees and Sadducees
Likely a reference to their oral traditions (see 15:2 and
note), as well as their opposition to Jesus.
16:1320 Peter reaffirms Jesus identity as Messiah
(compare 14:33 and note). In response, Jesus promises
to establish his church in an enduring way through Peter.
16:13 Caesarea Philippi City about 25 miles north of
the Sea of Galilee, at the base of Mount Hermon and
near the source of the Jordan River. In NT times, a cult
4/22/16 10:54 AM
FIRST PROOFS
42 | M a t t h e W 1 6 : 1 4
14They replied, Some say John the Baptist; oth
ers say Elijah; and still others, Jeremiah or one of
the prophets.
15But what about you? he asked. Who do you
say Iam?
16Simon Peter answered, You are the Messiah,
the Son of the living God.
17Jesus replied, Blessed are you, Simon son of
Jonah, for this was not revealed to you by flesh
and blood, but by my Father in heaven. 18And I
tell you that you are Peter,a and on this rock I
will build my church, and the gates of Hadesb
will not overcome it. 19I will give you the keys of
the kingdom of heaven; whatever you bind on
earth will bec bound in heaven, and whatever you
loose on earth will bec loosed in heaven. 20Then
he ordered his disciples not to tell anyone that he
was the Messiah.
Jesus Predicts His Death

16:21-28ppMk 8:319:1; Lk 9:22-27
21From that time on Jesus began to explain to
his disciples that he must go to Jerusalem and
suffer many things at the hands of the elders,
the chief priests and the teachers of the law, and
center for the worship of Pan was carved into mountain

rocks there, as well as a temple dedicated to Zeus, the
chief god in the Greco-Roman pantheon. See the map
Caesarea Philippi on p. XXXX. the Son of Man See
8:20 and note.
16:14 Some say John the Baptist Given the proximity and closely aligned message of J esus and John the
Baptist, this is a natural connection (see ch. 3; compare
Mk 1:78,1415). Elijah J esus ministry closely reflects
Elijahs. According to Mal 4:5, the coming of Elijah would
precede the great and terrible day of Yahweh (final judgment). The portrayal of John as Elijah signals that Mal
4:5 already has been fulfilled (see Mt 11:14). Therefore, the judgment is near, and the kingdom of heaven
inaugurated by the Messiah will soon arrive in fullness
(compare 4:17). Jeremiah A prophet of judgment and
repentance who was strongly opposed by the religious
leaders of his day.
16:16 You are the Messiah The Greek word used here,
christos, meaning Christ, Messiah, or anointed one,
is equivalent to the Hebrew, mashiach, which primarily
describes kings in the OT (see 1:1 and note). See the
table Titles of Jesus on p. XXXX.
16:17 Jonah Probably a reference to the name of Peters
father (compare Jn 1:42).
16:18 you are Peter There is a wordplay here, as the
name Peter is associated with the word for rock in
both Greek (the language of the NT text) and Aramaic
(the language spoken by Jesus and the disciples). on
this rock This may refer to Jesus, Peter as a leader
(compare Mt 16:16), Peter as a representative of the
leadership of the church, or the church in general. the
gates of Hades In this instance, this likely refers to the
realm of the dead in general (the underworld)similar
to the Hebrew word sheol. Jesus and his disciples are at
Caesarea Philippi, located at the base of Mount Hermon.
This region is affiliated in ancient Near Eastern, Jewish
and Greek literature with the gateway to the underworld,
that he must be killed and on the third day be

raised to life.
22Peter took him aside and began to rebuke him.
Never, Lord! he said. This shall never happen
to you!
23Jesus turned and said to Peter, Get behind me,
Satan! You are a stumbling block to me; you do
not have in mind the concerns of God, but merely
human concerns.
24Then Jesus said to his disciples, Whoever wants
to be my disciple must deny themselves and take up
their cross and follow me. 25For whoever wants to
save their lifed will lose it, but whoever loses their
life for me will find it. 26What good will it be for
someone to gain the whole world, yet forfeit their
soul? Or what can anyone give in exchange for their
soul? 27For the Son of Man is going to come in his
Fathers glory with his angels, and then he will re
ward each person according to what they have done.
28Truly I tell you, some who are standing here
will not taste death before they see the Son of Man
coming in his kingdom.
a18 The Greek word for Peter means rock. b18 That is, the
realm of the dead c19Orwill have been d25TheGreek
word means either life or soul; also in verse26.
the gods and other spiritual beings. The OT also affiliates

the region, called Bashan in the OT, with an evil giant
clan and idolatry (Dt 2:1012; 3:1,1011; Jos 12:15).
Jesus seems to be saying that through his power, the
church will overcome the powers of evil and death itself.
16:19 keys of the kingdom of heaven Refers either
to the authoritative roles given to Peter and the apostles
or to the church as the advocate for Gods ways and
spreader of the message of salvation. whatever you
bind Binding and releasing refers to may refer to what
Peter and the church leaders prohibit (bind) or permit
(release). This seems to indicate that the church and its
leadership are given authority to carry out Gods will and
to oppose the powers of evil (compare Mt 12:2932).
16:20 not to tell anyone As the next passage indicates,
Jesus knows that his Messianic role will involve suffering
and death, and he apparently recognizes a divine timetable for these events to unfold. Compare 8:4 and note.
16:2123 For the first time in Matthews Gospel, Jesus
predicts his death. Peter does not comprehend the notion of a suffering Messiah (compare Isa 52:1353:12);
instead, he focuses on the power and authority described
in Mt 16:1819. Jesus rebukes Peter for failing to grasp
the larger purposes of Gods plan.
16:21 From that time on This marks the end of J esus
Galilean ministry, as he turns toward Jerusalem and
the events that must take place there. chief priests
Prominent priests who were involved in Jewish religious
government. teachers of the law See note on 2:4.
16:22 Peter took him aside In Peters view, the Messiah should not have to endure the suffering that Jesus
predicts.
16:23 Get behind me, Satan With a sharp rebuke, Jesus
confronts Peters misunderstanding of the Messiahs
ultimate mission. Peters implicit desires align better
with Satans aims (to convince J esus to avoid suffering
and death; 4:111) than with Gods plan (the cross).
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 1 7 : 1 5 | 43
The Transfiguration
17:1-8ppLk 9:28-36
17:1-13ppMk 9:2-13
17
After six days Jesus took with him Peter,

James and John the brother of James, and led
them up a high mountain by themselves. 2There
he was transfigured before them. His face shone
like the sun, and his clothes became as white as
the light. 3Just then there appeared before them
Moses and Elijah, talking with Jesus.
4Peter said to Jesus, Lord, it is good for us to be
here. If you wish, I will put up three shelterso ne
for you, one for Moses and one for Elijah.
5While he was still speaking, a bright cloud
covered them, and a voice from the cloud said,
This is my Son, whom I love; with him I am well
pleased. Listen to him!
6When the disciples heard this, they fell face
down to the ground, terrified. 7But Jesus came and
16:2428 J esus revisits his earlier remarks about taking
up ones cross (10:3839).
16:24 take up their cross See 10:38 and note.
16:25 whoever wants to save their life Compare
10:39.
16:27 the Son of Man is going to come Compare
13:3743; see 8:20 and note.
16:28 the Son of Man coming in his kingdom The
meaning hereand in the parallel statements at Mk
9:1 and Lk 9:27is difficult to determine. A reference
to the transfiguration is unlikely, since it occurs only six
days later (Mt 17:1). Options clearly corresponding to the
disciples lifetimes include: Jesus resurrection; Jesus
ascension; the outpouring of the Holy Spirit at Pentecost;
the powerful growth of Jesus kingdom among non-Jewish
people and divine judgment against Jerusalem and the
temple, carried out by the Romans in AD 70. Various
combinations of these options are possible as well.
17:113 Three disciples catch a glimpse of the intersection between heaven and earth, as they observe J esus in
his heavenly glory. See the event line The Life of J esus:
The Journey to Jerusalem on p. XXXX.
17:1 Peter, James and John the brother of James
These men compose the inner circle of J esus disciples.
They occasionally become privy to events that the rest
of the group does not see. a high mountain There is
no indication that Jesus and the disciples have moved
away from Caesarea Philippi (16:13), located at the base
of Mount Hermon. Another possibility is Mount Tabor,
southwest of the Sea of Galilee.
17:2 he was transfigured Jesus appearance changes
in some way, apparently reflecting his heavenly glory.
His face shone like the sun This description places
Jesus within the prophetic tradition of Moses (see Ex
34:29,30,35; compare Da 12:3; Rev 1:16). white as
the light Used elsewhere to describe heavenly garments
(Mt 28:3; Mk 9:23; Rev 3:5).
17:3 Moses and Elijah The presence of these men
might signify that both the Law (Moses) and the Prophets (Elijah) point to Jesus (see Mt 5:1 and note; 11:14
and note). Either directly or by allusion, Matthew often
compares Jesus ministry with those of Moses and Elijah
touched them. Get up, he said. Dont be a fraid.

8When they looked up, they saw no one except Jesus.
9As they were coming down the mountain, Jesus in
structed them, Dont tell anyone what you have seen,
until the Son of Man has been raised from the dead.
10The disciples asked him, Why then do the
teachers of the law say that Elijah must come first?
11Jesus replied, To be sure, Elijah comes and
will restore all things. 12But I tell you, Elijah has
already come, and they did not recognize him,
but have done to him everything they wished. In
the same way the Son of Man is going to suffer
at their hands. 13Then the disciples understood
that he was talking to them about John the Baptist.
Jesus Heals aDemon-Possessed Boy

17:14-19ppMk9:14-28; Lk9:37-42
14When they came to the crowd, a man ap
proached Jesus and knelt before him. 15Lord,
(4:8; 5:1; 8:1; 14:23; 15:29; 17:1,9; 28:16; compare

Ex 34:19; 1Ki 19:118).
17:4 three shelters Describes temporary residences
or tents.
17:5 bright cloud Reminiscent of Yahwehs presence
appearing in a cloud in the OT (e.g., Ex 13:21; 16:10;
19:9; Nu 12:5). a voice from the cloud said A voice
at Jesus baptism speaks these same words, which
reflect Ps 2:7 and Isa 42:1 (compare Mt 3:17; 12:18).
17:6 they fell facedown to the ground A typical
response to a divine encounter (e.g., Eze 1:28; Da
10:9,1519; Rev 1:17).
17:7 Dont be afraid A common divine greeting to
mortals (e.g., Da 10:12; Ge 15:1; 21:17; Lk 1:13,30).
17:9 raised from the dead Jesus mentions his forthcoming resurrection for the second time (see Mt 16:21).
Son of Man See 8:20 and note.
17:10 Elijah must come first Malachi had prophesied
that Elijah would come before the Messiah (Mal 4:5).
See note on Mt 11:14.
17:11 Elijah comes In vv.1112, J esus could be referring to two Elijah-figuresone in the future and one in
the pastor he might be restating the prophecy of Mal
4:5 and then speaking about its fulfillment in John the
Baptist. If Jesus is speaking about two Elijah-figures, the
identity of Elijah-to-come is unclear, although the reference to restoring all things suggests that it is J esus at
his second coming. Earlier in Matthew, Jesus identified
Elijah-already-come as John the Baptist (Mt 11:14); this
is confirmed again in v.13.
17:12 done to him everything they wished Refers to
John the Baptists beheading (14:611).
17:1420 Apparently back in Caesarea Philippi (16:13),
Jesus encounters a demon-possessed person and demonstrates his power over evil. His disciples had tried to
cast out the demon, but they failed due to their weak
faith. At the end of this story, some ancient manuscripts
have an extra verse (v.21) in which J esus gives a second
reason for the disciples failure: Casting out this kind
of demon required prayer and fasting. This extra verse
appears to have been added by a scribe, likely influenced
by Marks ending to this exorcism story (see Mk 9:29).
See the table Miracles of Jesus on p. XXXX.
4/22/16 10:54 AM
FIRST PROOFS
44 | M a t t h e W 1 7 : 1 6
have mercy on my son, he said. He has seizures

and is suffering greatly. He often falls into the fire
or into the water. 16I brought him to your disciples,
but they could not heal him.
17You unbelieving and perverse generat
ion,
Jesus replied, how long shall I stay with you?
How long shall I put up with you? Bring the boy
here to me. 18Jesus rebuked the demon, and it
came out of the boy, and he was healed at that
moment.
19Then the disciples came to Jesus in private and
asked, Why couldnt we drive it out?
20He replied, Because you have so little faith.
Truly I tell you, if you have faith as small as a
mustard seed, you can say to this mountain, Move
from here to there, and it will move. Nothing will
be impossible for you. [21]a
Jesus Predicts His Death aSecond Time

22When
they came together in Galilee, he said

to them, The Son of Man is going to be delivered
into the hands of men. 23They will kill him, and
on the third day he will be raised to life. And the
disciples were filled with grief.
The Temple Tax

24After Jesus and his disciples arrived in Caper
naum, the collectors of the two-drachma temple
17:17 perverse Jesus rebukes the people of his day for

their weak faith and distorted perception (compare Dt
32:5,20). This criticism might be aimed at his disciples.
17:20 faith as small as a mustard seed A minuscule
amount of faith can overcome overwhelming obstacles.
See Mt 13:31 and note.
17:2223 J esus again predicts his death and resurrection (compare 16:21; 17:9,12).
17:2427 Unique to Matthews Gospel, this passage
addresses whether Jewish followers of J esus day should
continue to pay the temple tax. This was particularly
relevant to Matthews audience, since they were most
likely Jews. Jesus response not only communicates the
continued sanctity of the temple, but also demonstrates
the miraculous ways in which God provides for his p
eople.
17:24 the two-drachma temple tax Every Jewish man
20 years and older was required to pay the temple tax,
which was used for the general maintenance of the temple
(Ex 30:1314,16). Priests (Levites) were exempt, and
by J esus time some rabbis were as well. This section is
particularly significant if Matthews Gospel was compiled
and circulated after AD 70. After the Romans destroyed
Jerusalem and its temple in AD 70, they continued to
enforce the temple tax. However, rather than use the
funds to maintain the Jewish religious centers, the Romans used them for the temple of Jupiter Capitolinus. In
doing so, they punished the Jews for their revolt. Matthew
could have included this passage for the sake of his
Jewish audience, who probably struggled with the idea
of paying taxes for a pagan temple. Matthew might be
advising his readers to pay the tax out of respect for their
overlords (Mt 17:27) instead of enlisting further reprisals
tax came to Peter and asked, Doesnt your teacher

pay the temple tax?
25Yes, he does, he replied.
When Peter came into the house, Jesus was the
f irst to speak. What do you think, Simon? he
asked. From whom do the kings of the earth col
lect duty and taxesf rom their own children or
from others?
26From others, Peter answered.
Then the children are exempt, Jesus said to
him. 27But so that we may not cause offense, go
to the lake and throw out your line. Take the first
fish you catch; open its mouth and you will find
a four-drachma coin. Take it and give it to them
for my tax and yours.
The Greatest intheKingdom ofHeaven

18:1-5ppMk9:33-37; Lk9:46-48
18
At that time the disciples came to Jesus and

asked, Who, then, is the greatest in the
kingdom of heaven?
2He called a little child to him, and placed the
child among them. 3And he said: Truly I tell you,
unless you change and become like little chil
dren, you will never enter the kingdom of heav
en. 4Therefore, whoever takes the lowly position
of this child is the greatest in the kingdom of
a21 Some
manuscripts include here words similar to Mark9:29.
from Rome. See the timeline Jewish War on p. XXXX;

see the infographic Coins of the Gospels on p. XXXX.
17:26 the children Just as children of earthly kings
are tax-exempt, so too the children of the heavenly King,
Jesus, have no obligation to pay a tax for his temple.
Jesus followers are not required to pay the temple tax,
but he makes a way for them to do so anyway (compare
22:1522).
17:27 may not cause offense Jesus gives instructions
that allow Peter to pay the tax voluntarily, to avoid offending the authorities. a four-drachma coin A miraculous
provisionand exactly the amount needed for Jesus
and Peter to pay the temple tax. See the infographic A
Silver Shekel on p. XXXX.
18:114 The disciples question prompts another discourse from J esus. He uses this opportunity to teach on
humility, the value of children (spiritual children, as well
as literal children) and the need for holy living. Jesus also
discusses the health and unity of the local congregation.
18:1 the greatest in the kingdom of heaven In the
parallel passages of Mark and Luke, this question arises
out of an argument among the disciples (Mk 9:3337;
Lk 9:4648).
18:2 a little child Illustrates humility and dependence.
For Jesus audience, a child represented someone completely reliant on othersperhaps even a burden. Children were without status in the ancient world and at the
mercy of adults.
18:3 become like little children Describes a change
in attitude. Jesus contrasts the disciples pride with
the humility of children. Unlike children, who had no
status, the disciples were expecting to be honored in
Gods kingdom.
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FIRST PROOFS
M a t t h e W 1 8 : 1 8 | 45
5And
eaven.
h
whoever welcomes one such child
in my name welcomesme.
Causing toStumble
6If anyone causes one of these little ones
t hose who believe in meto stumble, it would
be better for them to have a large millstone hung
around their neck and to be drowned in the depths
of the sea. 7Woe to the world because of the things
that cause people to stumble! Such things must
come, but woe to the person through whom they
come! 8If your hand or your foot causes you to
stumble, cut it off and throw it away. It is better
for you to enter life maimed or crippled than to
have two hands or two feet and be thrown into
eternal fire. 9And if your eye causes you to stum
ble, gouge it out and throw it away. It is better for
you to enter life with one eye than to have two eyes
and be thrown into the fire of hell.
The Parable oftheWandering Sheep

18:12-14ppLk 15:4-7
10See
that you do not despise one of these lit

tle ones. For I tell you that their angels in heaven
always see the face of my Father in heaven. [11]a
12What do you think? If
a man owns a hundred

s heep, and one of them wanders away, will he not
leave the ninety-nine on the hills and go to look
for the one that wandered off? 13And if he finds it,
truly I tell you, he is happier about that one sheep
than about the ninety-nine that did not wander
off. 14In the same way your Father in heaven is not
willing that any of these little ones should perish.
Dealing WithSin intheChurch

15If your brother or sisterb sins,c go and point
out their fault, just between the two of you. If they
listen to you, you have won them over. 16But if they
will not listen, take one or two others along, so
that every matter may be established by the tes
timony of two or three witnesses.d 17If they still
refuse to listen, tell it to the church; and if they
refuse to listen even to the church, treat them as
you would a pagan or a tax collector.
18Truly I tell you, whatever you bind on earth
will bee bound in heaven, and whatever you loose
on earth will bee loosed in heaven.
a11 Some
manuscripts include here the words of Luke19:10.

Greek word for brother or sister (adelphos) refers here to
a fellow disciple, whether man or woman; also in verses 21 and
35. c15 Some manuscripts sins against you
d16Deut.19:15 e18Orwill have been
b15 The
18:4 greatest in the kingdom of heaven Paradoxically,

humility leads to greatness.
18:14 perish Indicates being lost and ultimately destroyed.
18:69 In these verses, J esus uses hyperbole (deliberate exaggeration) to make a point about the seriousness of sin. In Mt 18:6, Jesus warns about the danger
awaiting anyone who causes another to sin. In v.7,
he expresses grief over things that cause people to
stumble into sin. In vv.89, J esus extreme statements
reveal that the causes for stumbling may come from
within ourselves.
18:1520 In this section, Jesus explains how to handle

a sinning brother or sister in the community.
18:6 these little ones Refers to status, not age (compare 10:42). Rather than indicating actual children, this
description likely points to new or immature believers,
or perhaps humble or lowly disciples of Jesus. large
millstone Donkeys turned millstones to grind grain.
18:8 cut it off and throw it away Another use of hyperbole for the sake of making a point, not advice that
should be taken literally. better for you to enter life
Refers to eternal life (compare Jn 3:1617). eternal
fire A common symbol for divine judgment. See note
on Lk 3:9. thrown into the fire of hell Refers to the
experience of Gods wrath and ultimately destruction.
See note on Mt 5:30.
18:1014 This section anticipates Jesus instructions in
18:1520 about seeking lost sheep. In Luke, the parable
of the lost sheep (Lk 15:37) appears in the context of
Jesus association with tax collectors and sinners. See
the table Parables of Jesus on p. XXXX.
18:10 one of these little ones See note on Mt 18:6.
their angels The concept of guardian angels for individuals as well as nations pervades Jewish writings of this
period (e.g., Da 10:13; Ac 12:15). By connecting these
little ones to guardian angels, Jesus communicates their
infinite worth; they mean so much to the Father that his
angels watch out for them. See Heb 1:14.
18:15 just between the two of you Approaching

the offender in private would avoid bringing shame on
that person. It also would minimize the opportunity for
misunderstanding and gossip.
18:16 the testimony of two or three witnesses This
emphasizes the importance of the issue and provides
the benefit of others wisdom. It is unclear if these additional witnesses are meant to verify the original charge,
as people who witnessed the wrongdoing, or to witness
that the person has been charged of a wrongdoing. Either
way, they become witnesses of the efforts to resolve it.
See Dt 19:15.
18:17 the church The Greek word used here, ekklsia,
means assembly. It occurs in other NT writings in
reference to the corporate body of all believers (the
body of Christ; e.g., Ac 9:31; 1Co 15:9; Eph 5:23; Col
1:18) as well as to a local congregation (e.g., Ac 13:1;
14:23; Ro 16:1,45). The ekklsia as the body of Christ
became a reality only in the wake of Jesus ascension
and Pentecost (Ac 12). While this reference was probably to a general assembly of Jewish p
eople, it can be
understood in retrospect as a reference to a gathering of
Christians. If they still refuse to listen Reconciliation
is the goal of Jesus instruction; the entire assembly
must try to bring the straying brother or sister back to
the fold. as you would a pagan or a tax collector In
the narratives Jewish context, Gentiles and tax collectors would be regarded as outsiders (see note on Mt
5:46; note on 5:47). This instruction to cut ties with the
unrepentant sinner is intended to remove sin from the
local group of believers.
18:18 whatever you bind on earth See 16:19 and note.
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FIRST PROOFS
46 | M a t t h e W 1 8 : 1 9
19Again, truly I tell you that if two of you on
e arth agree about anything they ask for, it will
be done for them by my Father in heaven. 20For
where two or three gather in my name, there am
I with them.
The Parable oftheUnmerciful Servant

21Then Peter came to Jesus and asked, Lord,
how many times shall I forgive my brother or
sister who sins against me? Up to seven times?
22Jesus answered, I tell you, not seven times,
but seventy-seven times.a
23Therefore, the kingdom of heaven is like a
king who wanted to settle accounts with his ser
vants. 24As he began the settlement, a man who
owed him ten thousand bags of goldb was brought
to him. 25Since he was not able to pay, the master
ordered that he and his wife and his children and
all that he had be sold to repay the debt.
26At this the servant fell on his knees before
him. Be patient with me, he begged, and I will
pay back everything. 27The servants master took
pity on him, canceled the debt and let himgo.
28But when that servant went out, he found one
of his fellow servants who owed him a hundred
silver coins.c He grabbed him and began to choke
him. Pay back what you owe me! he demanded.
29His fellow servant fell to his knees and
begged him, Be patient with me, and I will pay
it back.
30But he refused. Instead, he went off and had
the man thrown into prison until he could pay
the debt. 31When the other servants saw what

had happened, they were outraged and went and
told their master everything that had happened.
32Then the master called the servant in. You
wicked servant, he said, I canceled all that debt
of yours because you begged me to. 33Shouldnt
you have had mercy on your fellow servant just as
I had on you? 34In anger his master handed him
over to the jailers to be tortured, until he should
pay back all he owed.
35This is how my heavenly Father will treat
each of you unless you forgive your brother or
sister from your heart.
Divorce
19:1-9ppMk 10:1-12
19
When Jesus had finished saying these

things, he left Galilee and went into the re
gion of Judea to the other side of the Jordan. 2Large
crowds followed him, and he healed them there.
3Some Pharisees came to him to test him. They
asked, Is it lawful for a man to divorce his wife
for any and every reason?
4Havent you read, he replied, that at the be
ginning the Creator made them male and female,d
5and said, For this reason a man will leave his
father and mother and be united to his wife, and
the two will become one fleshe? 6So they are no
a22Orseventy
times seven b24Greekten thousand talents; a

talent was worth about 20years of a day laborers wages.
c28Greeka hundred denarii; a denarius was the usual daily wage
of a day laborer (see 20:2). d4Gen.1:27 e5Gen.2:24
18:2135 Apparently in response to J esus statement

in v.15, Peter asks about the limitations of forgiveness.
Jesus replies that he should forgive lavishly. This prompts
the parable of the unforgiving servant.
19:112 When the Pharisees test J esus with a question

about divorce, he turns the tables on them to stress the
permanence of marriage and corrects their misunderstanding about acceptable grounds for divorce.
18:21 Up to seven times A generous offer, but not

enough for J esus (see v.22). In Lk 17:4, J esus suggests
unlimited forgiveness by using the number seven, which
often represents totality or completeness.
18:22 seventy-seven times Represents an unlimited
amount. J esus tells Peter and the rest of his disciples
that they should forgive continuously and without limit,
just as God forgives them.
18:24 ten thousand bags of gold The servant owes
roughly 150,000 years worth of wagesan absurdly
insurmountable debt intended to shock Jesus listeners and
pale in comparison to the much smaller amount demanded
by the servant in Mt 18:28. The Greek texts reference to
10,000 talents represents the largest number used in ancient calculations and the highest monetary unit at that time
(one talent was equivalent to 15 years worth of wages).
18:25 be sold Being forced into slavery to settle a
debt was common in the ancient world (e.g., Ex 22:3;
2Ki 4:1; Ne 5:15).
18:26 I will pay back everything An impossible undertaking, given the absurd amount.
18:28 a hundred silver coins Equal to 100 days wagesa paltry sum in comparison to the servants debt.
18:34 until he should pay back all he owed The mans
debt was insurmountable; once in jail, he would not be
able to make restitution.
19:1 went into the region of Judea Jesus may have

taken a path that goes around Samaria to reach Judea.
Both Galilee and Judea were west of the Jordan, so it
was possible to travel between the two regions without
crossing the Jordan River. However, because Jews and
Samaritans despised each other (see note on Jn 4:9),
Jews traveling between Galilee and Jerusalem would
go out of their way to avoid Samaria. The southbound
journey from Galilee involved crossing the Jordan River
into Perea, heading south around Samaria, and then
crossing back over the Jordan at Jericho to enter Judea.
From there, it was roughly ten miles to Jerusalem.
19:3 Pharisees See note on Jn 1:24. to test him
Their real intention is to discredit J esus by getting him
to contradict what Moses taught about divorce (compare
Mt 16:1; 22:18,35). for a man to divorce his wife The
Pharisees themselves had different interpretations of the
law on divorce. The school of Hillel interpreted Dt 24:1
loosely and taught that Moses permitted divorce for any
reason. The school of Shammai followed a stricter interpretation that allowed divorce only in cases of adultery.
Compare Dt 24:14 and note.
19:4 male and female Jesus refers to the creation
account (Ge 1:27).
19:5 the two will become one flesh Jesus appeals
to Ge2:24 to teach that God intended marriage to be
permanent.
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FIRST PROOFS
M a t t h e W 1 9 : 2 2 | 47
longer two, but one flesh. Therefore what God has

joined together, let no one separate.
7Why then, they asked, did Moses command
that a man give his wife a certificate of divorce
and send her away?
8Jesus replied, Moses permitted you to divorce
your wives because your hearts were hard. But it
was not this way from the beginning. 9I tell you
that anyone who divorces his wife, except for
sexual immorality, and marries another woman
commits adultery.
10The disciples said to him, If this is the sit
uation between a husband and wife, it is better
not to marry.
11Jesus replied, Not everyone can accept this
word, but only those to whom it has been given.
12For there are eunuchs who were born that way, and
there are eunuchs who have been made eunuchs by
othersand there are those who choose to live like
eunuchs for the sake of the kingdom of heaven. The
one who can accept this s hould acceptit.
The Little Children and Jesus

19:13-15ppMk10:13-16; Lk18:15-17
13Then people brought little children to Jesus
for him to place his hands on them and pray for
them. But the disciples rebuked them.
19:7 Why then, they asked, did Moses command

At first, J esus seems to be prohibiting all divorce, so the
Pharisees invoke Moses law as justification for divorce.
See Dt 24.
19:8 hearts were hard Jesus is saying that Moses
made a concession due to the sinful attitude of their
Jewish ancestors.
19:9 except for sexual immorality Jesus allows for
divorcethe tearing of a union made by God (Mt 19:6)
when someone is sexually unfaithful. To Jesus, divorce
is never desirable. However, Jesus (and Moses before
him) recognized that human sinfulness can irrevocably
damage a marriage. In the Greek text, Jesus speaks only
about men because, in the patriarchal culture of ancient
Israel, only men had this type of legal right. It seems that
Jesus overall intention is not to specify every possible
exception for divorce, but rather to emphasize the importance of keeping marriages intact. marries another
Jesus seems to be addressing Dt 24:1, which speaks of
a wife losing favor in her husbands eyes and then being
divorced. Men might have been misusing this passage
in Jesus lifetime, as the Pharisees questions seem to
imply (Mt 19:3,7). Thus, Jesus likely is speaking about
divorces that are based on the wrong reasonssuch as
a man choosing to divorce his wife so that he can be with
another woman without committing adultery. The purpose
of Jesus statement is to emphasize that divorce goes
against Gods intention for marriage. He likely means that
divorce for sinful reasons is the equivalent of adultery.
19:12 eunuchs who were born that way Refers to
men who cannot reproduce due to a physical defect. who
have been made eunuchs by others Refers in this
instance to castration, whether intentional or accidental.
In the ancient Near East, some slaves or palace officials
would be castrated so that they could not sleep with the
masters wife (or wives) or women in his harem. See
note on Est 1:10. choose to live like eunuchs Refers
14Jesus
said, Let the little children come to

me, and do not hinder them, for the kingdom of
heaven belongs to such as these. 15When he had
placed his hands on them, he went on from there.
The Rich and theKingdom ofGod

19:16-29ppMk10:17-30; Lk18:18-30
16Just then a man came up to Jesus and asked,
Teacher, what good thing must I do to get eter
nal life?
17Why do you ask me about what is good?
Jesus replied. There is only One who is good. If
you want to enter life, keep the commandments.
18Which ones? he inquired.
Jesus replied, You shall not murder, you shall
not commit adultery, you shall not steal, you shall
not give false testimony, 19honor your father and
mother,a and love your neighbor as yourself.b
20All these I have kept, the young man said.
What do I still lack?
21Jesus answered, If you want to be perfect,
go, sell your possessions and give to the poor, and
you will have treasure in heaven. Then come,
followme.
22When the young man heard this, he went
away sad, because he had great wealth.
a19Exodus20:12-16;
Deut.5:16-20 b19Lev.19:18
metaphorically to a voluntary decision to remain single

and sexually abstinent. J esus is not prescribing mutilation
of the genitalia, as that would involve destroying Gods
creation. Compare 1Co 7:89.
19:1315 In this short scene, J esus welcomes children
and lays his hands on them in prayer as a sign of blessing.
19:14 kingdom of heaven belongs to such as these
Compare Mt 18:34.
19:1630 Jesus uses this encounter with a wealthy
young man to teach his disciples about the dangers of
wealth. He also gives a glimpse into what awaits those
who have left everything to follow him.
19:16 eternal life Describes life in the kingdom of the
Messiah, which starts now but extends forever (compare
Jn 3:1617).
19:17 Why do you ask me about what is good God
already had defined what is good when he gave the
Israelites the Ten Commandments. One who is good
Refers to God, the giver of the commandments.
19:18 Which ones Jesus responds with a representative
sampling of the Ten Commandments (see Ex 20:217), to
which he adds the command about loving ones neighbor
(Lev 19:18).
19:21 perfect Describes being complete or mature. sell
your possessions Jesus sees the young mans attachment to his possessions as a hindrance to faith. He commands the man to rid himself of whatever prevents him
from making a total commitment to the kingdom of heaven.
Jesus instructions suggest that the man has not truly kept
the commandments, beginning with the first onethe command to have no other gods except Yahweh (Ex 20:3). The
mans wealth is his god, and he is unwilling to part with it.
19:22 he went away sad The only instance of someone
declining to follow Jesus after a direct invitation.
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FIRST PROOFS
48 | M a t t h e W 1 9 : 2 3
23Then Jesus said to his disciples, Truly I tell
you, it is hard for someone who is rich to enter the
kingdom of heaven. 24Again I tell you, it is easier for
a camel to go through the eye of a needle than for
someone who is rich to enter the kingdom of God.
25When the disciples heard this, they were
greatly astonished and asked, Who then can be
saved?
26Jesus looked at them and said, With man this
is impossible, but with God all things are possible.
27Peter answered him, We have left everything
to follow you! What then will t here be forus?
28Jesus said to them, Truly I tell you, at the
renewal of all things, when the Son of Man sits
on his glorious throne, you who have followed
me will also sit on twelve thrones, judging the
twelve tribes of Israel. 29And everyone who has
left houses or brothers or sisters or father or moth
er or wifea or children or fields for my sake will
receive a hundred times as much and will inherit
eternal life. 30But many who are first will be last,
and many who are last will be first.
The Parable oftheWorkers

intheVineyard
20
For the kingdom of heaven is like a land

owner who went out early in the morning
to hire workers for his vineyard. 2He agreed to
pay them a denariusb for the day and sent them
into his vineyard.
3About nine in the morning he went out and
19:24 through the eye of a needle J esus employs this
ridiculous impossibility to capture his hearers attention
and emphasize the great sacrifice necessitated by the
kingdom of heaven (Mt 19:21). See note on Mk 10:25.
19:25 they were greatly astonished Jesus remarks
in Mt 19:2324 reverse the conventional wisdom of
his day. It was commonly believed that if someone was
blessed with riches, they had Gods approval and were
thereby assured of entrance into his kingdom of heaven.
19:28 at the renewal of all things The larger trajectory
of Jesus comment is the forthcoming new heaven and
earth (Rev 21). The language of the Greek text, though,
implies a processone that began with J esus coming to
earth and continues through the gospel spreading around
the world (compare Ro 8:1922; Mk 1:15). The culmination of this process is the new creation. sit on twelve
thrones judging the twelve tribes J esus states that
the Twelve will share in the leadership responsibilities
of his kingdomwhich they begin doing shortly after
Jesus ascension, when they become ambassadors for
the gospel (see Ac 2).
19:30 many who are first will be last, and many
who are last will be first J esus describes an end-times
reversal of roles in the kingdom of heaven. This statement corresponds with the reversal of expectations in
Mt 19:2324 (see note on v.25).
20:116 Bracketed by role-reversal statements in 19:30
and 20:16, the parable of the vineyard workers portrays
Gods gracious generosity. See the table Parables of
Jesus on p. XXXX.
saw others standing in the marketplace doing

nothing. 4He told them, You also go and work
in my vineyard, and I will pay you whatever is
right. 5So they went.
He went out again about noon and about three
in the afternoon and did the same thing. 6About
five in the afternoon he went out and found still
others standing around. He asked them, Why have
you been standing here all day long doing nothing?
7Because no one has hired us, they answered.
He said to them, You also go and work in my
vineyard.
8When evening came, the owner of the vine
yard said to his foreman, Call the workers and
pay them their wages, beginning with the last
ones hired and going on to the first.
9The workers who were hired about five in the
afternoon came and each received a denarius. 10So
when those came who were hired first, they ex
pected to receive more. But each one of them also
received a denariu
s. 11When they received it, they be
gan to grumble against the landowner. 12These who
were hired last worked only one hour, they said, and
you have made them equal to us who have borne the
burden of the work and the heat of the day.
13But he answered one of them, I am not being
unfair to you, friend. Didnt you agree to work for a
denarius? 14Take your pay and go. I want to give the
one who was hired last the same as I gave you. 15Dont
a29 Some manuscripts do not have or wife. b2 A denarius
was the usual daily wage of a day laborer.
20:1 workers Indicates day-laborers, not slaves. As a

result of heavy taxation, high debt and scarce resources,
peasants in J esus day were forced to hire themselves
out on a daily basis.
20:2 denarius A days wage. See the infographic A
Silver Denarius on p. XXXX.
20:3 nine in the morning The Greek text identifies the
time as the third hour. The day was counted from 6
a.m. (first hour) to 6 p.m. (twelfth hour).
20:4 I will pay you whatever is right These day laborers
probably assumed that they would be paid less because
of their late start.
20:6 five in the afternoon The fact that the owner
recruited workers this late in the day might indicate the
urgency of the harvest (compare 9:3738). It also shows
the desperation of these workers who have been waiting
all day for someone to hire them.
20:8 pay them their wages According to the law, hired
workers had to be paid at the end of the day (see Lev
19:13; Dt 24:15). beginning with the last ones hired
and going on to the first This wording associates the
workers in the parable with Jesus statements in Mt
19:30 and 20:16.
20:9 each received a denarius These workers are paid
a full days wagewhich would have shocked Jesus
audience. See the infographic Coins of the Gospels
on p. XXXX.
20:12 you have made them equal to us J esus audience probably agreed that the owner was being unfair:
Those who worked more should be paid more.
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FIRST PROOFS
M a t t h e W 2 1 : 1 | 49
I have the right to do what I want with my own mon

ey? Or are you envious because I am generous?
16So the last will be first, and the first will be last.
Jesus Predicts His Death aThird Time

20:17-19ppMk10:32-34; Lk18:31-33
17Now Jesus was going up to Jerusalem. On the
way, he took the Twelve aside and said to them,
18We are going up to Jerusalem, and the Son of
Man will be delivered over to the chief priests and
the teachers of the law. They will condemn him
to death 19and will hand him over to the Gentiles
to be mocked and flogged and crucif ied. On the
third day he will be r aised to life!
A Mothers Request
20:20-28ppMk 10:35-45
20Then the mother of Zebedees sons came to
J esus with her sons and, kneeling down, asked a
favor of him.
21What is it you want? he asked.
She said, Grant that one of these two sons of
mine may sit at your right and the other at your
left in your kingdom.
22You dont know what you are asking, Jesus
said to them. Can you drink the cup I am going
to drink?
We can, they answered.
23Jesus said to them, You will indeed drink
from my cup, but to sit at my right or left is not
for me to grant. These places belong to those for
whom they have been prepared by my Father.
20:14 I want to give the one who was hired last By

ignoring when the workers started, the owner demonstrates gracegiving some more than they deserve.
20:1719 Matthew includes a reminder that Jesus is
on his way to Jerusalem.
20:17 Jesus was going up to Jerusalem This journey
apparently began in Galilee (see note on 19:1). Travelers
on this route would start uphill at Jericho (see v.29;
compare note on Mk 10:32). From there, it was about
a ten-mile ascent to Jerusalem. See the event line The
Life of J esus: The Journey to Jerusalem on p. XXXX.
20:18 Son of Man See Mt 8:20 and note. chief priests
Prominent priests who were involved in Jewish religious
government. teachers of the law See note on 2:4.
20:2028 The mother of James and John boldly asks
Jesus to give her sons positions of honor in his kingdom
of heaven. J esus uses this as an opportunity to teach
about humility.
20:20 the mother of Zebedees sons She apparently
was traveling with Jesus and her sons (27:5556).
20:21 at your right and the other at your left Refers
to preeminent positions of authority and honorthe first
and second in importance after Jesus himself.
20:22 the cup I am going to drink Refers to suffering
(26:39; compare Jn 18:11; Ps 75:8; Isa 51:17; Zec
12:2). We can The disciples probably didnt understand
exactly what J esus was talking about.
24When the ten heard about this, they were in
dignant with the two brothers. 25Jesus called them

together and said, You know that the rulers of the
Gentiles lord it over them, and their high officials
exercise authority over them. 26Not so with you.
Instead, whoever wants to become great among
you must be your servant, 27and whoever wants
to be first must be your slave28just as the Son
of Man did not come to be served, but to serve,
and to give his life as a ransom for many.
Two Blind Men Receive Sight

20:29-34ppMk10:46-52; Lk18:35-43
29As Jesus and his disciples were leaving Jeri
cho, a large crowd followed him. 30Two blind men
were sitting by the roadside, and when they heard
that Jesus was going by, they shouted, Lord, Son
of David, have mercy onus!
31The crowd rebuked them and told them to be
quiet, but they shouted all the louder, Lord, Son
of David, have mercy onus!
32Jesus stopped and called them. What do you
want me to do for you? he asked.
33Lord, they answered, we want our sight.
34Jesus had compassion on them and touched
their eyes. Immediately they received their sight
and followed him.
Jesus Comes toJerusalem as King

21:1-9ppMk11:1-10; Lk19:29-38
21:4-9ppJn 12:12-15
21
As they approached Jerusalem and came

to Bethphage on the Mount of Olives, Jesus
20:23 You will indeed drink from my cup Both men

ultimately suffer. James was executed as a martyr by
Herod Agrippa (Ac 12:12). John was persecuted and
banished to the island of Patmos (Rev 1:9), but it is not
clear whether he was martyred. According to writers in
the early church, John died as an old man in Ephesus
(see note on Jn 21:23).
20:26 must be your servant Another paradoxical statement of role-reversal (compare Mt 19:30; 20:16). Rather
than exercising authority, a godly leader willingly becomes
a servant of others.
20:28 but to serve Jesus does not merely instruct
his disciples about what they should do; he models it
for them.
20:2934 In the final episode before J esus arrival in
Jerusalem, J esus is again shown to be the Messiah from
Davids line. Jesus continues to show his concern for
the castoffs of society and heals two blind men whom
the crowds attempt to silence.
20:29 Jericho Northwest of the Dead Sea, about ten
miles from Jerusalem.
20:30 Son of David A Messianic title. See note on 1:1.
21:111 At the height of Messianic fervor, J esus enters
the Holy City amid great pomp and pageantry. See the
event line The Life of Jesus: Passion and Resurrection
on p. XXXX.
21:1 Bethphage Likely located near Bethany on the
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FIRST PROOFS
50 | M a t t h e W 2 1 : 2
sent two disciples, 2saying to them, Go to the

village ahead of you, and at once you will find a
donkey tied there, with her colt by her. Untie them
and bring them to me. 3If anyone says anything
to you, say that the Lord needs them, and he will
send them right away.
4This took place to fulf ill what was spoken
through the prophet:
5 Say to Daughter Zion,
See, your king comes to you,
gentle and riding on a donkey,
and on a colt, the foal of a donkey.a
6The disciples went and did as Jesus had in
structed them. 7They brought the donkey and the
colt and placed their cloaks on them for Jesus to sit
on. 8A very large crowd spread their cloaks on the
road, while others cut branches from the trees and
spread them on the road. 9The crowds that went
ahead of him and those that followed shouted,
Hosannab to the Son of David!

Blessed is he who comes in the name of
the Lord!c
Hosannab in the highest heaven!
10When Jesus entered Jerusalem, the whole city
was stirred and a sked, Who is this?

11The crowds answered, This is Jesus, the
prophet from Nazareth in Galilee.
eastern slope of the Mount of Olives. Mount of Olives
East of Jerusalem across the Kidron Valley. It offers a
panoramic view of Jerusalem and the temple.
21:2 the village ahead of you Refers to Bethphage
or perhaps Bethany, which was nearby. See the map
Bethphage on p. XXXX.
21:4 the prophet Refers to Zechariah. The quotation
that follows is from Zec 9:9 (compare Isa 62:11).
21:5 Daughter Zion Refers to Jerusalem and its inhabitants. See the table Jesus Fulfillment of Old Testament
21:7 the donkey and the colt Matthew includes both
animals; the other Gospels mention only a colt (Mk
11:17; Lk 19:3035; Jn 12:1415). See note on 1Ki
1:33. to sit on Another son of David, Solomon, rode in
a similar royal procession (1Ki 1:3840).
21:8 A very large crowd This crowd probably consists
of peasants, most of whom seem to have accompanied
Jesus from Galilee. Unlike the city dwellers who later call
for J esus death (Mt 27:2225), these peasants believe
that he is the Messiah. spread them on the road Part
of the crowds acknowledgment that Jesus was King.
Compare 2Ki 9:13 and note.
21:9 Hosanna This Hebrew expression, meaning help
or save us, developed into a liturgical expression of
praise. who comes in the name of the Lord The crowd
understood that J esus was declaring himself to be the
Messiah. Their shouts of praise reflect Ps 118:2526.
See the table Messianic Psalms on p. XXXX.
21:10 Jesus entered Jerusalem This procession
symbolizes Jesus messiahship. In J esus day, dignitaries would go on procession through a city in an act of
triumph or celebration. City officials would welcome the
Jesus at theTemple
21:12-16ppMk11:15-18; Lk19:45-47
12Jesus entered the temple courts and drove
out all who were buying and selling there. He
overturned the tables of the money changers
and the benches of those selling doves. 13It is
written, he said to them, My house will be
called a house of prayer,d but you are making it
a den of robbers.e
14The blind and the lame came to him at the
temple, and he healed them. 15But when the chief
priests and the teachers of the law saw the won
derful things he did and the children shouting in
the temple courts, Hosanna to the Son of David,
they were indignant.
16Do you hear what these children are saying?
they asked him.
Yes, replied J esus, have you never read,
From the lips of children and

infants
you, Lord, have called forth your
praisef?
17And
he left them and went out of the city to

Bethany, where he s pent the night.
a5Zech.9:9 b9 AHebrew
expression meaning Save!

which became an exclamation of praise; also in verse15
c9Psalm118:25,26 d13Isaiah56:7 e13Jer.7:11

f16Psalm8:2
(see Septuagint)
dignitary outside the gates, and the group would parade

victoriously to the citys temple. The p
eople would offer
a sacrifice to honor the dignitary and acclaim his gods,
and a feast would be held.
21:11 the prophet This title came to have Messianic
overtones (compare Dt 18:18).
21:1217 In keeping with custom, Jesus procession
ends at the temple (see Mt 21:10 and note). He disrupts
the merchants in righteous anger, replacing their commercial activity with healings. The crowds hail him as
the Messianic Son of David, which angers the religious
leaders (v.15).
21:12 buying and selling Merchants were selling animals for sacrifices, and money changers converted the
foreign currency of pilgrims into the temples official currency. See note on Mk 11:15. doves The poor offered
these in place of lambs (Lev 5:710).
21:13 a den of robbers J esus rebukewhich quotes
Isa 56:7 and Jer 7:11suggests that he is condemning corruption of the temple. This judgment might be
aimed at commercial activity within the temple courts,
or it might signal that oppressive (or unjust) practices
were involved.
21:16 Do you hear The religious leaders are disturbed
not only because the p
eople hail Jesus as the Son of
David, but also because he does not disavow this Messianic title. From the lips of children By quoting Ps
8:2, Jesus appears to confirm that the crowds Messianic
praises are appropriate.
21:17 Bethany A village roughly two miles from
Jerusalem.
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FIRST PROOFS
M ATTHE W | 51
Jesus Fulfillment of OT Prophecy

DESCRIPTION
NT REFERENCE
PROPHETIC PASSAGE(S)
CITED/FULFILLED
The virgin birth
Mt1:2223
Isa7:14 (LXX)
The Messiah originating from Bethlehem
Mt2:56
Combination of Mic 5:2 and 2Sa 5:2
The holy family escapes to Egypt
Mt 2:15
Hos 11:1
The massacre of the infants
Mt2:1718
Jer 31:15
The holy family settles in Nazareth
Mt2:23
No clear OT referent; possibly

alluding to Isa 11:1, or to the OT
concept of a Nazirite (e.g., Jdg 13:5,
7; 16:17; 1Sa2).
John the Baptist as precursor to J esus
Mt3:3; Mk1:23;
Lk3:46
Combines elements of Mal 3:1;

Isa40:3; and Ex 23:20.
J esus settles in Capernaum, in the

territory of Zebulun and Naphtali
Mt4:1416
Isa 9:12
J esus claims to fulfill the Law and the

Prophets
Mt5:17
No specific OT referent.
Jesus ministry of healing and exorcism
Mt8:17
Isa 53:4
J esus appeals to Isaianic prophecy as

proof that he is the one who is to come
Mt11:46; compare
Jn 6:14
Likely based on Isa 29:1819;

35:56; 61:12.
John the Baptist prepares the way for

Jesus
Mt11:10; Lk7:27
Based on Mal 3:1.
The secrecy of J esus ministry
Mt12:1721
Isa 42:14
Jesus offers the sign of Jonah
Mt12:3940; 16:4;
Lk11:2930
J esus here refers to the story of

Jonah more broadly rather than to a
specific prophetic quote.
The reason for Jesus parabolic teaching
Mt13:1415;
Mk4:12; Lk8:10
Isa 6:910
More prophetic support for Jesus

parabolic teaching
Mt13:35
Ps78:2
Jesus sitting on a donkeys colt
Mt21:45; Jn12:15
Zec 9:9; compare Isa 62:11.
Blessed is he (or, the king) who comes in

the name of the Lord
Mk11:9; Lk19:38;
Jn12:13
Ps118:26
The suffering death of the Son of Man at

Lk18:3133
the hands of Gentiles, and the resurrection
the prophets
The betrayal of the Son of Man
Mt26:24; Mk14:21
No clear OT references.
The desertion by the disciples
Mt26:31; Mk14:27
Based on Zec 13:7; compare Isa

53:6
Jesus violent arrest
Mt26:56
the scriptures of the prophets
The chief priests use Judas abandoned

blood money to purchase a field.
Mt27:910
Matthew attributes the quote to

Jeremiah (possibly thinking of both
Jer 18:13 and 32:615), though
the text is a paraphrase of Zec 11:13
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52 | M ATTHE W
Jesus Fulfillment of OT Prophecy (CONTINUED)

DESCRIPTION
NT REFERENCE
CITED/FULFILLED
The mistreatment of the Son of Man
Mk9:12
The rejection of Jesus
Mk12:1011; Ac4:11; Ps118:2223

Eph2:20; 1Pe2:7
J esus presents himself as the fulfillment

of Isaiahs prophecies
Lk4:1821
Combines elements of Isa 61:12;

58:6
Jesus counted as one of the criminals
Lk22:37
Based on Isa 53:12
The resurrected Jesus interprets Scripture

with reference to Himself
Lk24:2627
No clear OT reference
everything must be fulfilled that is

written about me.
Lk24:44
the law of Moses and the prophet

and psalms
J esus, the one about whom Moses and the

prophets wrote
Jn1:45
No explicit OT reference.
The cleansing of the temple
Jn2:17
Ps69:9
Moses wrote about J esus
Jn5:39, 40, 46, 47
Jesus is the prophet like Moses
Jn6:14; Acts 3:2223
Dt18:1520
The Messiah is descended from David, and

from Bethlehem
Jn7:42
Ps89:4; Mic5:2
Authorities deny that Scripture predicts a

prophet from Galilee
Jn7:52
The rejection of Jesus
Jn12:3840
Quotes from Isa 6:10; 53:1
Hatred of J esus
Jn15:25
Likely based on Ps 35:19; 69:4;

109:3.
Roman soldiers divide Jesus clothes and

cast lots for his tunic
Jn19:24
Ps22:18
The Messiah must rise from the dead
Jn20:9
Christs death took place according to

Gods plan
Ac2:23
Here plan may allude to prophetic

fulfillment, i.e., that Gods plan
concerning Christ is discernible in
the OT.
Christs resurrection was spoken of by

David
Ac2:2528
Ps16:811
The Messiahs resurrection
Ac2:31; 13:3233;
26:2223
Ps2:7; 16:10
God, through the prophets, foretold the

suffering of the Messiah
Ac3:18
Referring back to the proof-texts in

Ac 2:2331.
Gentile authorities stand against the

Messiah
Ac4:2526
Ps2:12
Philip teaches the Ethiopian eunuch that

Isaianic prophecy refers to Jesus
Ac8:3235
Isa 53:78
No clear OT references. Perhaps

based partly on Ps 22:7
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FIRST PROOFS
M a t t h e W 2 1 : 2 2 | 53
20When
Jesus Curses aFig Tree

21:18-22ppMk 11:12-14,20-24
18Early in the morning, as Jesus was on his
way back to the city, he was hungry. 19Seeing a
fig tree by the road, he went up to it but found
nothing on it except leaves. Then he said to it,
May you never bear fruit again! Immediately
the tree withered.
21:1822 When Jesus reenters Jerusalem the next

morning, he pronounces a curse on a barren fig tree
as a symbolic act of judgment against the city and its
leaders. In rejecting the Messiah, Jerusalem is failing
to fulfill its purposejust like the fig tree.
the disciples saw this, they were

a mazed. How did the fig tree wither so quick
ly? they asked.
21Jesus replied, Truly I tell you, if you have faith
and do not doubt, not only can you do what was
done to the fig tree, but also you can say to this
mountain, Go, throw yourself into the sea, and
it will be done. 22If you believe, you will receive
whatever you ask for in prayer.
21:19 Immediately the tree withered The fig tree is
a common OT metaphor for Israel, and fruitless fig trees
represented judgment (e.g., Isa 34:4; Jer 24:110; Hos
2:12; Joel 1:7). Compare Mk 11:1214,2021.
Jesus Fulfillment of OT Prophecy (CONTINUED)

DESCRIPTION
NT REFERENCE
CITED/FULFILLED
The prophets testify to J esus and

forgiveness of sins through his name
Ac10:43
the prophets
Jesus the savior from the seed of David
Ac13:2223
No specific OT reference.
The death of the Messiah
Ac13:29; Acts
26:2223;
1Pe1:1011
the prophets and Moses in

Ac26:22
The Messiahs resurrection and protection

from corruption
Ac13:3435
Isa 55:3 (LXX); Ps16:10
The gospel promised beforehand in the

Scriptures
Ro1:2
through his prophets
The righteousness of God through faith

in Christ is attested by the Law and the
Prophets
Ro3:2122
the law and the prophets
The Deliverer from Zion
Ro11:2627
Isa 59:2021
Christ did not please himself
Ro15:3
Ps68:10
Christ became a servant of the Jews so

that Gentiles would come to glorify God
Ro15:812;
Ac26:2223
Ps18:49; Dt32:43 (LXX); Ps117:1;

Isa11:10 (LXX)
Christ died for our sins according to the

Scriptures
1Co 15:34
No specific OT reference.
Christ became a life-giving spirit as a

1Co 15:45
natural development from the fleshly Adam
Ge2:7
Christ became a curse
Gal 3:13
See Ge 12:3; Dt27:1526;

28:1568.
Gods Son was temporarily made a little

lower than the angels
Heb 2:7
Ps8:46
The Messiahs death and resurrection
1Pe 1:1011
the prophets
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FIRST PROOFS
54 | M a t t h e W 2 1 : 2 3
The Authority ofJesus Questioned

21:23-27ppMk11:27-33; Lk20:1-8
23Jesus entered the temple courts, and, while
he was teaching, the chief priests and the elders
of the people came to him. By what authorit y are
you doing these things? they asked. And who
gave you this authority?
24Jesus replied, I will also ask you one question.
If you answer me, I will tell you by what authority
I am doing these things. 25Johns baptismwhere
did it come from? Was it from heaven, or of hu

man origin?
They discussed it among themselves and said,
If we say, From heaven, he will ask, Then why
didnt you believe him? 26But if we say, Of human
originwe are afraid of the people, for they all
hold that John was a prophet.
27So they answered J esus, We dont know.
Then he said, Neither will I tell you by what
authority I am doing these things.
The Parable oftheTwo Sons

28What do you think? There was a man who
had two sons. He went to the first and said, Son,
go and work today in the vineyard.
29I will not, he answered, but later he changed
his mind and went.
30Then the father went to the other son and
said the same thing. He answered, I will, sir, but
he did notgo.
31Which of the two did what his father wanted?
The first, they answered.
Jesus said to them, Truly I tell you, the tax
collectors and the prostitutes are entering the
kingdom of God ahead of you. 32For John came
to you to show you the way of righteousness, and
you did not believe him, but the tax collectors and
21:2327 The Jewish leaders demand to know the

source of Jesus authority, but he declines to answer
them. His miraculous deeds and the peoples praises
have already borne witness to his divine authority.
21:24 If you answer me The answer to his question
would reveal the answer to theirs. That is, if the Jewish
officials answered correctly about Johns authority (that
his baptism was from heaven), then they would have their
answer about Jesus authority (also from heaven). What
was true of John was true of J esus, since John served
as his prophetic forerunner.
21:25 from heaven A way of referring to God without
using his sacred name.
21:2822:14 J esus condemns the Jews rejection of
him through three parables. The first parable involves
two sons (Mt 21:2832); the second is about tenant
farmers in a vineyard (vv.3346); the third is about a
wedding feast (22:114). See the table Parables of
Jesus on p. XXXX.
21:28 the first Symbolizes repentant sinners (i.e., the
tax collectors and prostitutes; v.32).
the prostitutes did. And even after you saw this,

you did not repent and believe him.
The Parable oftheTenants

21:33-46ppMk12:1-12; Lk20:9-19
33Listen
to another parable: There was a

landowner who planted a vineyard. He put a
wall around it, dug a winepress in it and built a
watchtower. Then he rented the vineyard to some
farmers and moved to another place. 34When the
harvest time approached, he sent his servants to
the tenants to collect his fruit.
35The tenants seized his servants; they beat
one, killed another, and stoned a third. 36Then he
sent other servants to them, more than the first
time, and the tenants treated them the same way.
37Last of all, he sent his son to them. They will
respect my son, he said.
38But when the tenants saw the son, they said
to each other, This is the heir. Come, lets kill him
and take his inheritance. 39So they took him and
threw him out of the vineyard and killed him.
40Therefore, when the owner of the vineyard
comes, what will he do to those tenants?
41He will bring those wretches to a wretched
end, they replied, and he will rent the vineyard
to other tenants, who will give him his share of
the crop at harvest time.
42Jesus said to them, Have you never read in
the Scriptures:
The stone the builders rejected
has become the cornerstone;
the Lord has done this,
and it is marvelous in our eyesa?
43Therefore I tell you that the kingdom of
God
a42Psalm118:22,23
21:30 the other Represents the religious leaders, who

ultimately reject Jesus (vv.4546).
21:33 a vineyard J esus draws on imagery from Isaiahs
parable of the vineyard (Isa 5:17). In Isaiah, the problem
is the lack of fruit, and the solution is the destruction
of the vineyard. In Jesus parable, the problem is the
tenants, who refuse the owner his fruit. The solution is
replacing the tenants. to some farmers Represents the
religious leaders of Israel who rejected J esus.
21:42 The stone A quotation of Ps 118:2223; the
rejected stone is Jesus, who comes from Yahweh.
21:43 will be taken away Together with the quotation
in the previous verse, Jesus declaration here confirms
that the judgment predicted by the religious leaders will
indeed come to pass (Mt 21:41). to a people who will
produce its fruit Compare the barren fig tree (vv.1822
and note). This passage does not necessarily describe
the church replacing Israel, but identifies those worthy of
being the tenants of Gods kingdom: people who recognize
the identity of the Son (Jesus). Identity in the kingdom of
heaven, as J esus followers, is demonstrated by acting according to Gods willwhich the religious leaders of Israel
failed to do (see Mt 21:1217; compare 21:2832).
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FIRST PROOFS
M a t t h e W 2 2 : 2 2 | 55
will be taken away from you and given to a peo

ple who will produce its fruit. 44Anyone who falls
on this stone will be broken to pieces; anyone on
whom it falls will be crushed.a
45When the chief priests and the Pharisees
heard Jesus parables, they knew he was talking
about them. 46They looked for a way to arrest
him, but they were afraid of the crowd because
the people held that he was a prophet.
The Parable oftheWedding Banquet

22:2-14RefLk 14:16-24
22
J esus spoke to them again in parables, say

ing: 2The kingdom of heaven is like a king
who prepared a wedding banquet for his son. 3He
sent his servants to those who had been invited
to the banquet to tell them to come, but they re
fused to come.
4Then he sent some more servants and said,
Tell those who have been invited that I have pre
pared my dinner: My oxen and fattened cattle have
been butchered, and everything is ready. Come to
the wedding banquet.
5But they paid no attention and went off
one to his field, another to his business. 6The rest
seized his servants, mistreated them and killed
them. 7The king was enraged. He sent his army and
destroyed those murderers and burned their city.
8Then he said to his servants, The wedding
banquet is ready, but those I invited did not de
serve to come. 9So go to the street corners and
invite to the banquet anyone you find. 10So the
servants went out into the streets and gathered all
the people they could find, the bad as well as the
good, and the wedding hall was filled with guests.
21:44 on this stone Jesus likely is alluding to Isa 8:14;
28:16. Compare Da 2:3435,4445.
21:45 Pharisees See note on Jn 1:24.
22:2 The kingdom of heaven See note on Mt 3:2. a
wedding banquet Festivities for such an event would
have lasted several days. In this parable, Jesus alludes
to the great end-times feast (compare 8:11 and note),
when Gods p
eople will enjoy fellowship with the Messiah
in his fully inaugurated kingdom (compare Rev 19:610).
22:3 they refused to come These invited guests represent those who respond to the message of the kingdom
of heaven with indifference (v.5) and hostility (v.6).
22:7 burned their city Foreshadows the Romans destruction of Jerusalem in AD 70. See the timeline Jewish
War on p. XXXX.
22:11 who was not wearing wedding clothes This man
accepted the kings invitation, but on his own terms
which the king found improper.
22:13 weeping and gnashing of teeth Reactions of
great anguish. This signals that J esus is talking about
a time of judgmentlikely upon his return (see note
on Mt 8:12).
22:14 For many are invited but few are chosen Summarizes the theme of the preceding parables (21:28
22:14). God invites many p
eople into his kingdom, as
seen in the parable Jesus has just told (22:113).
11But when the king came in to see the guests,
he noticed a man there who was not wearing wed

ding clothes. 12He asked, How did you get in here
without wedding clothes, friend? The man was
speechless.
13Then the king told the attendants, Tie him
hand and foot, and throw him outside, into the
darkness, where there will be weeping and gnash
ing of teeth.
14For many are invited, but few are chosen.
Paying theImperial Tax toCaesar

22:15-22ppMk12:13-17; Lk20:20-26
15Then the Pharisees went out and laid plans to
trap him in his words. 16They sent their disciples
to him along with the Herodians. Teacher, they
said, we know that you are a man of integrity and
that you teach the way of God in accordance with
the truth. You arent swayed by others, because
you pay no attention to who they are. 17Tell us
then, what is your opinion? Is it right to pay the
imperial taxb to Caesar or not?
18But Jesus, knowing their evil intent, said, You
hypocrites, why are you trying to trap me? 19Show
me the coin used for paying the tax. They brought
him a denarius, 20and he asked them, Whose
image is this? And whose inscription?
21Caesars, they replied.
Then he said to them, So give back to Caesar
what is Caesars, and to God what is Gods.
22When they heard this, they were amazed. So
they left him and went away.
a44 Some manuscripts do not have verse44. b17Aspecial
tax levied on subject peoples, not on Roman citizens
However, as the as the man thrown out of the wedding feast illustrates (vv.1113), not all who consider
themselves part of Gods kingdom are genuine members
of it (compare 7:1314,2123). Those who hear and
respond favorably to Gods invitation are able to join him
in celebration (compare 25:3146).
22:1522 Using a question about taxes, the Pharisees
aim to get J esus to speak against the emperorwhich
would support a charge of treason. This exchange is
similar to 19:39, where their question about divorce
sought to draw Jesus into contradicting the Jewish law.
22:16 Herodians Likely refers to Jews who supported
Herod Antipas and, by extension, Roman rule. Although
it was unusual for the Phariseeswho opposed Roman
occupationto work with Herodians, in this case it was
practical: The presence of the Herodians ensures that
any remarks against the empire would be reported to
the proper authorities. we know that you are a man
of integrity This flattery is intended to provoke Jesus
into criticizing imperial taxes.
22:17 Is it right to pay the imperial tax to Caesar A
clever query. Answering yes could discredit Jesus among
the people for supporting the empire; but answering no
would incriminate him for opposing it.
22:21 give back to Caesar what is Caesars Jesus
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56 | M a t t h e W 2 2 : 2 3
Marriage at theResurrection
22:23-33ppMk12:18-27; Lk20:27-40
23That same day the Sadducees, who say there
is no resurrection, came to him with a question.
24Teacher, they said, Moses told us that if a man
dies without having children, his brother must
marry the widow and raise up offspring for him.
25Now there were seven brothers among us. The
first one married and died, and since he had no
children, he left his wife to his brother. 26The same
thing happened to the second and third brother,
brilliantly avoids the Pharisees trap (compare note on

v.17). Since the coin bears Caesars image, it belongs to
him. However, God should likewise be given his duethe
faithful obedience of humanity, which bears his image (Ge
1:27). See the infographic A Silver Denarius on p. XXXX;
see the infographic Coins of the Gospels on p. XXXX.
22:2333 The Sadducees ask J esus a question about
the future resurrection of the dead (a belief they did
not support).
r ight on down to the seventh. 27Finally, the woman

died. 28Now then, at the resurrection, whose wife
will she be of the seven, since all of them were
married to her?
29Jesus replied, You are in error because you
do not know the Scriptures or the power of God.
30At the resurrection people will neither marry
nor be given in marriage; they will be like the an
gels in heaven. 31But about the resurrection of the
deadhave you not read what God said to you,
32I am the God of Abraham, the God of Isaac, and
22:23 Sadducees This Jewish group apparently based its
doctrine on the Pentateuch alone (see note on Mk 12:18).
22:24 Moses told The Sadducees appeal to Moses as
the mediator of the law. Deuteronomy 25:510 provides
the law on levirate marriage, which calls for a man to
marry his deceased brothers widow and produce an heir.
22:31 God said to you They appealed to Moses, but
Jesus appeals to God himself, who spoke to Moses.
22:32 I am the God of Abraham Jesus quotes Ex 3:6
SILVER DENARIUS
The denarius was considered a fair day's pay for
a common laborer in the first century. Jesus
asked to see this coin when asked if it were
lawful to pay taxes to Caesar (Mt 22:1721).
What one coin could buy:
15 lbs. of wheat (in a basket).
Translation of coin text: Tiberius Caesar,
son of the divine [Augustus], [himself
now] Augustus
A Silver Denarius
When the Pharisees asked Jesus if it was lawful
to pay taxes to Caesar, Jesus asked to see a coin
for the tax. They gave him a denarius like this.
The motto on this coin proclaims Tiberius to be
the son of the divine Caesar who preceded him.
Jesus, the true Son of God, would have recognized the irony of Tiberius' claim (Mt 22:1722;
Mk 12:1417; Lk 20:2126).
Size
comparison
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FIRST PROOFS
M a t t h e W 2 3 : 1 1 | 57
Jacoba?
the God of
He is not the God of the dead
but of the living.
33When the crowds heard this, they were as
tonished at his teaching.
45If
The Greatest Commandment
A Warning Against Hypocrisy
22:34-40ppMk 12:28-31
23:1-7ppMk12:38,39; Lk20:45,46
23:37-39ppLk 13:34,35
34Hearing
that Jesus had silenced the Saddu

cees, the Pharisees got together. 35One of them, an
expert in the law, tested him with this question:
36Teacher, which is the greatest commandment
in the Law?
37Jesus replied: Love the Lord your God with
all your heart and with all your soul and with
all your mind.b 38This is the f irst and greatest
commandment. 39And the second is like it: Love
your neighbor as yourself.c 40All the Law and the
Prophets hang on t hese two commandments.
Whose Son Is theMessiah?

22:41-46ppMk12:35-37; Lk20:41-44
41While the Pharisees were gathered together,
J esus asked them, 42What do you think about the
Messiah? Whose son ishe?
The son of David, they replied.
43He said to them, How is it then that David,
speaking by the Spirit, calls him Lord? For he
says,
44 The Lord said to my Lord:

Sit at my right hand
until I put your enemies
under your feet.d
(which, as part of the Pentateuch, was authoritative for
the Sadducees; see note on Mt 22:23). This verse reports
Gods self-revelation to Moses at the burning bush. By
saying I am (rather than I was), God indicates that
his relationship with the patriarchs is ongoing even after
their deathswhich supports a future resurrection
(compare Rev 20:46,1115).
22:3440 The Pharisees again attempt to discredit
Jesusthis time with a legal question.
22:36 which is the greatest commandment Among
ancient Jewish legal experts, there was an ongoing attempt to prioritize the commandments. Their debates
considered which laws were light and which were
weighty. In this case, their goal was not to gain insight
from Jesus but to induce him to say something they
could use to discredit him. See the infographic The
Sanhedrin on p. XXXX.
22:37 Love the Lord your God A citation of Dt 6:5.
22:38 the first and greatest commandment Deuteronomy 6:5 also was one of the best-known commands,
as it was part of the Shemaan ancient prayer recited
by Jews twice every day.
22:39 Love your neighbor as yourself Jesus is referencing Lev 19:18 (compare Mt 7:12).
22:4146 Jesus asks the Pharisees a textual question,
which he expects they will easily answer as teachers of
the Jewish scriptures (see note on 1:1).
22:44 The Lord said to my Lord The Lord refers
then David calls him Lord, how can he be

his son? 46No one could say a word in reply, and
from that day on no one dared to ask him any
more questions.
23
Then Jesus said to the crowds and to his

disciples: 2The teachers of the law and
the Pharisees sit in Moses seat. 3So you must be
careful to do everything they tell you. But do not
do what they do, for they do not practice what
they preach. 4They tie up heavy, cumbersome
loads and put them on other peoples shoulders,
but they themselves are not willing to lift a finger
to move them.
5Everything they do is done for people to see:
They make their phylacteriese wide and the tassels
on their garments long; 6they love the place of
honor at banquets and the most important seats
in the synagogues; 7they love to be greeted with
respect in the marketplaces and to be called Rab
bi by others.
8But you are not to be called Rabbi, for you
have one Teacher, and you are all brothers. 9And
do not call anyone on earth father, for you have
one Father, and he is in heaven. 10Nor are you to
be called instructors, for you have one Instructor,
the Messiah. 11The greatest among you will be your
a32Exodus3:6 b37Deut.6:5 c39Lev.19:18
d44Psalm110:1 e5 That
is, boxes containing Scripture

verses, worn on forehead and arm
to Yahweh; my Lord refers to the Messiah. See Ps

110:1. your enemies under your feet In the ancient
Near East, warriors would stand on the necks of their
defeated enemies as a sign of victory (e.g., Jos 10:24).
22:45 David calls him Lord, how can he be his son
Jesus question hints at his Messianic identity, as the
crowds had recently hailed him as the Son of David
(Mt 21:9,15).
23:136 Chapter 23 presents the finale of J esus invective against Israels religious leaders. He pronounces
seven woes in response to their unbelief and hypocrisy.
A parallel account appears in Lk 11:4252.
23:2 teachers of the law See note on 2:4. Pharisees
See note on Jn 1:24. Moses seat Refers to the tradition
and authority of Moses. The Pharisees believed that they
alone interpreted the words of Moses properly.
23:4 They tie up heavy, cumbersome loads Refers
to the traditions of the elders, not the law itself (see
Mt 15:2 and note). This contrasts with the light, easy
burden of Jesus (11:30).
23:5 phylacteries Likely refers to small boxes containing
Scripture passages that Jews wore on their foreheads
or arms. tassels on their garments long Refers to
tassels on outer garments or prayer shawls (see Nu
15:3739; Dt 22:12). Tassels reminded p
eople to obey
the commandments; the more visible the tassel, the
more devout one appeared.
23:9 do not call anyone on earth father The hon-
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FIRST PROOFS
58 | M a t t h e W 2 3 : 1 2
servant. 12For those who exalt themselves will

be humbled, and those who humble themselves
will be exalted.
Seven Woes on theTeachers

oftheLaw andthePharisees
13Woe to you, teachers of the law and Pharis
ees,
you hypocrites! You shut the door of the kingdom
of heaven in peoples faces. You yourselves do
not enter, nor will you let those enter who are
trying to. [14]a
15Woe to you, teachers of the law and Phar
isees, you hypocrites! You travel over land and
sea to win a single convert, and when you have
succeeded, you make them twice as much a child
of hell as you are.
16Woe to you, blind guides! You say, If any
one swears by the temple, it means nothing; but
anyone who swears by the gold of the temple is
bound by that oath. 17You blind fools! Which is
greater: the gold, or the temple that makes the gold
sacred? 18You also say, If anyone swears by the al
tar, it means nothing; but anyone who swears by
the gift on the altar is bound by that oath. 19You
blind men! Which is greater: the gift, or the altar
that makes the gift sacred? 20Therefore, anyone
who swears by the altar swears by it and by ev
erything on it. 21And anyone who swears by the
temple swears by it and by the one who dwells in
it. 22And anyone who swears by heaven swears by
Gods throne and by the one who sits onit.
23Woe to you, teachers of the law and Phari
sees, you hypocrites! You give a tenth of your spic
esm
int, dill and cumin. But you have neglected
the more important matters of the lawj ustice,
mercy and faithfulness. You should have practiced
the latter, without neglecting the former. 24You
orary term father was commonly used for teachers

(e.g., Ac 22:1).
23:13 Woe A prophetic indictment for behavior that
will lead to disaster (e.g., Isa 5:8; Hab 2:6; Zec 11:17;
compare Mt 11:21).
23:15 twice as much a child of hell An exaggerated
expression that highlights the destructive nature of the
teaching of the scribes (teachers of the law) and Pharisees. Compare note on 5:22.
23:16 blind guides See 15:14 and note. If anyone
swears by the temple Refers to trivial distinctions
about what made an oath binding. In the Sermon on
the Mount, Jesus taught his followers to avoid swearing
oaths (5:3337).
23:23 you have neglected the more important matters of the law Jesus criticizes the religious leaders for
paying meticulous attention to tiny details while disregarding the laws true heart.
23:27 whitewashed tombs Jews would paint their
tombs white so that other Jews would not become unclean
through inadvertent contact with a corpse (compare Nu
19:16; Lk 11:44).
23:29 You build tombs for the prophets Jesus denounces the scribes (teachers of the law) and Pharisees
lind guides! You strain out a gnat but swallow

b
a camel.
sees, you hypocrites! You clean the outside of the
cup and dish, but inside they are full of greed and
self-indulgence. 26Blind Pharisee! First clean the
inside of the cup and dish, and then the outside
also will be clean.
sees, you hypocrites! You are like whitewashed
tombs, which look beautiful on the outside but
on the inside are full of the bones of the dead and
everything unclean. 28In the same way, on the out
side you appear to people as righteous but on the
inside you are full of hypocrisy and wickedness.
29Woe to you, teachers of the law and Pharisees,
you hypocrites! You build tombs for the prophets
and decorate the graves of the righteous. 30And
you say, If we had lived in the days of our ances
tors, we would not have taken part with them in
shedding the blood of the prophets. 31So you testi
fy against yourselves that you are the descendants
of those who murdered the prophets. 32Go ahead,
then, and complete what your ancestors started!
33You snakes! You brood of vipers! How will
you escape being condemned to hell? 34Therefore
I am sending you prophets and sages and teach
ers. Some of them you will kill and crucify; others
you will flog in your synagogues and pursue from
town to town. 35And so upon you will come all
the righteous blood that has been shed on earth,
from the blood of righteous Abel to the blood of
Zechariah son of Berekiah, whom you murdered
between the temple and the altar. 36Truly I tell you,
all this will come on this generation.
a14 Some
manuscripts include here words similar to Mark12:40

and Luke20:47.
for honoring the graves of prophets whom their ancestors killed.

23:32 complete what your ancestors started By
instructing them to finish their fathers murderous deeds,
Jesus alludes to the scribes (teachers of the law) and
Pharisees role in his impending death.
23:33 You brood of vipers See note on Mt 3:7. being
condemned to hell Based on their current actions, the
scribes (teachers of the law) and the Pharisees are on
their way to experiencing Gods judgment and wrath.
Jesus rhetorical language warns the Pharisees of the
inevitability of their judgment unless they change course.
See note on 5:22; note on 5:30.
23:35 the blood of righteous Abel The first person
to be killed in the Bible (Ge 4:8,10). Zechariah son of
Berekiah Jesus statement about Abel and Zechariah
likely is intended as a merism, a figure of speech that
uses the ends of a range to indicate the whole (e.g.,
from head to toe refers to the entire body). The text
appears to be pointing to the prophet Zechariah (Zec
1:1), whose death is not recorded. Alternatively, it could
refer to the Zechariah of 2Ch 24:2022, who was killed
in the temple courtyard.
23:36 all this will come on this generation In light
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M a t t h e W 2 4 : 2 7 | 59
37Jerusalem, Jerusalem, you who kill the proph
ets and stone those sent to you, how often I have

longed to gather your children together, as a hen
gathers her chicks under her wings, and you were
not willing. 38Look, your house is left to you des
olate. 39For I tell you, you will not see me again
until you say, Blessed is he who comes in the name
of the Lord.a
The Destruction oftheTemple and

Signs oftheEnd Times
24:1-51ppMk13:1-37; Lk21:5-36
24
J esus left the temple and was walking away

when his disciples came up to him to call
his attention to its buildings. 2Do you see all these
things? he asked. Truly I tell you, not one stone
here will be left on another; every one will be
thrown down.
3As Jesus was sitting on the Mount of Olives,
the disciples came to him privately. Tell us, they
said, when will this happen, and what will be the
sign of your coming and of the end of the age?
4Jesus answered: Watch out that no one de
ceives you. 5For many will come in my name, claim
ing, I am the Messiah, and will deceive many. 6You
will hear of wars and rumors of wars, but see to it
that you are not alarmed. Such things must hap
pen, but the end is still to come. 7Nation will rise
against nation, and kingdom against kingdom.
There will be famines and earthquakes in various
places. 8All these are the beginning of birth pains.
9Then you will be handed over to be persecuted
and put to death, and you will be hated by all na
tions because of me. 10At that time many will turn
of Jesus remarks in Mt 23:3724:2, this may allude
to the destruction of Jerusalem in AD 70.
23:3739 Recalling the past rejection of Gods prophets,
Jesus laments his peoples unwillingness to believe
and repent.
23:37 gathers her chicks under her wings Compare
Ps 17:8; 36:7; Isa 31:5.
23:39 until you say, Blessed is he who comes Refers
to Jesus second coming.
24:12 Jesus prediction that the temple will be destroyed sets up the next two chapters. See the event line
The Life of Jesus: Passion and Resurrection on p. XXXX.
24:344 The disciples ask Jesus about his prediction in
Mt 24:2. He responds by discussing the troubling events
that will signal his return and the end of the age. Jesus
teaching in 24:325:46 is commonly called the Olivet
Discourse because it was his teaching on the Mount
of Olives (v.3).
24:3 Mount of Olives See 21:1 and note.
24:7 famines and earthquakes A common motif in
apocalyptic writings (e.g., Rev 6:8,12; 16:18; 18:8).
24:8 birth pains This metaphor is used throughout the
Bible in reference to suffering and judgment (e.g., Isa
26:1718; Jer 22:23; 1Th 5:3).
24:13 will be saved Elsewhere, it is clear that salvation
away from the faith and will betray and hate each
other, 11and many false prophets will appear and
deceive many people. 12Because of the increase of
wickedness, the love of most will grow cold, 13but
the one who stands firm to the end will be saved.
14And this gospel of the kingdom will be preached
in the whole world as a testimony to all nations,
and then the end will come.
15So when you see standing in the holy place
the abomination that causes desolation,b spoken
of through the prophet Daniell et the reader un
derstand16then let those who are in Judea flee
to the mountains. 17Let no one on the housetop go
down to take anything out of the house. 18Let no
one in the field go back to get their cloak. 19How
dreadful it will be in those days for pregnant wom
en and nursing mothers! 20Pray that your flight
will not take place in winter or on the Sabbath.
21For then there will be great distress, unequaled
from the beginning of the world until nowa nd
never to be equaled a gain.
22If those days had not been cut short, no one
would survive, but for the sake of the elect those
days will be shortened. 23At that time if anyone
says to you, Look, here is the Messiah! or, There
he is! do not believe it. 24For false messiahs and
false prophets will appear and perform great signs
and wonders to deceive, if possible, even the elect.
25See, I have told you ahead of time.
26So if anyone tells you, There he is, out in the
wilderness, do not go out; or, Here he is, in the
inner rooms, do not believe it. 27For as lightning
that comes from the east is visible even in the
a39Psalm118:26 b15Daniel9:27;
11:31; 12:11
is dependent on Christ alone (compare Jn 3:1617). It

seems that here Jesus is contrasting those with true faith
(compare Mt 13:1823)which proves itself through
endurance, in the midst of persecutionwith those who
are willing to sacrifice their faith (24:10; compare 10:22).
Faith requires action and perseverance (25:1430).
24:14 will be preached Compare 28:1920.
24:15 abomination that causes desolation This enigmatic term from Daniel describes an event of desecration and destruction (Da 8:13; 9:27; 11:31; 12:11). In
Daniel, this term might refer to an altar to Zeus erected
by Antiochus IV Epiphanes over the altar in the Jerusalem
temple in 167 BC. In Matthew, the term may have had an
idolatrous connotation; if so, it may be describing images
of the Roman imperial eagle in and around the temple.
Alternatively, the destruction of the temple itself might
represent the abomination of desolation.
24:16 flee to the mountains Compare Zec 14:5.
24:20 in winter or on the Sabbath A winter flight would
be difficult and dangerous. Traveling on the Sabbath was
forbidden by the Law of Moses (Ex 16:29). A Sabbath
flight also might limit opportunities to receive help along
the way, due to restrictions on work.
24:27 as lightning Depicts the Son of Mans arrival as
being sudden and unmistakable. the coming The Greek
word used here, parousia (indicating presence or arrival), has developed into a technical term referring to
Jesus return in glory. Son of Man See Mt 8:20 and note.
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FIRST PROOFS
60 | M a t t h e W 2 4 : 2 8
west, so will be the coming of the Son of Man.

28Wherever there is a carcass, there the vultures
will gather.
29Immediately after the distress of those days
the sun will be darkened,
and the moon will not give its light;
the stars will fall from the sky,
and the heavenly bodies will be shaken.a
30Then will appear the sign of the Son of Man
in heaven. And then all the peoples of the earthb
will mourn when they see the Son of Man coming
on the clouds of heaven, with power and great
glory.c 31And he will send his angels with a loud
trumpet call, and they will gather his elect from
the four winds, from one end of the heavens to
the other.
32Now learn this lesson from the fig tree: As
soon as its twigs get tender and its leaves come
out, you know that summer is near. 33Even so,
when you see all these things, you know that itd
is near, right at the door. 34Truly I tell you, this
generation will certainly not pass away until
all these things have happened. 35Heaven and
earth will pass away, but my words will never
pass away.
The Day and Hour Unknown

24:37-39ppLk 17:26,27
24:45-51ppLk 12:42-46
36But about that day or hour no one knows,
not even the angels in heaven, nor the Son,e but
only the Father. 37As it was in the days of Noah,
so it will be at the coming of the Son of Man.
38For in the days before the flood, people were
eating and drinking, marrying and giving in
marriage, up to the day Noah entered the ark;
39and they knew nothing about what would hap
24:28 the vultures will gather This expression may

have been a proverb of Jesus day. Just as vultures signal
the presence of a corpse, these events will clearly signal
the Son of Mans arrival.
24:29 the sun will be darkened Jesus quotes the
Septuagint (the ancient Greek translation of the OT)
versions of Isa 13:10; 34:4. These cosmic signs could
be intended literally, figuratively, or both. In Exodus, the
account of the ten plagues involves literal disturbances
in the heavens (Ex 10:2123). The OT prophets use
similar language figuratively to prophesy Gods judgment
on Israel (e.g., Eze 32:7; Joel 2:10; Am 8:9).
24:30 sign of the Son of Man Probably refers to the
Son of Man himself; he, Jesus, is the sign. Son of Man
coming on the clouds Compare Da 7:1314.
24:31 he will send his angels Compare Mt 13:4143.
with a loud trumpet call In the OT, trumpets typically
accompany religious or military events (e.g., Jer 4:19;
Joel 2:15; Zep 1:16). The sound of the trumpet is also a
motif signaling the day of Gods judgment (Isa 27:13; Zec
9:14; Zep 1:1416; compare 1Co 15:52; 1Th 4:16 and
note). they will gather his elect See note on Mt 24:40.
24:34 this generation See note on Mk 13:30.
pen until the flood came and took them all away.
That is how it will be at the coming of the Son
of Man. 40Two men will be in the f ield; one will
be taken and the other left. 41Two women will
be grinding with a hand mill; one will be taken
and the other left.
42Therefore keep watch, because you do not
know on what day your Lord will come. 43But
understand this: If the owner of the house had
known at what time of night the thief was com
ing, he would have kept watch and would not have
let his house be broken into. 44So you also must
be ready, because the Son of Man will come at an
hour when you do not expect him.
45Who then is the faithful and wise servant,
whom the master has put in charge of the ser
vants in his household to give them their food
at the proper time? 46It will be good for that
servant whose master f inds him doing so when
he returns. 47Truly I tell you, he will put him in
charge of all his possessions. 48But suppose that
servant is wicked and says to himself, My mas
ter is staying away a long time, 49and he then
begins to beat his fellow servants and to eat and
drink with drunkards. 50The master of that ser
vant will come on a day when he does not expect
him and at an hour he is not aware of. 51He will
cut him to pieces and assign him a place with
the hypocrites, where there will be weeping and
gnashing of teeth.
The Parable oftheTen Virgins
25
At that time the kingdom of heaven will

be like ten virgins who took their lamps
and went out to meet the bridegroom. 2Five of
a29Isaiah13:10;
34:4 b30Orthe tribes of the land

Daniel 7:13-14. d33Orhe e36Some
manuscripts do not have nor the Son.
c30See
24:40 one will be taken This phrase might describe the

gathering of Gods people to himself (Mt 24:31); if that
is the case there is no indication here of what happens
to the remaining people. The point of this parable is that
believers need to be vigilant for Jesus return, because
it will be sudden and unexpected.
24:4551 Jesus uses a parable to reiterate the need
to be faithful.
24:51 weeping and gnashing of teeth Refers to great
anguishsignaling that Jesus means that this type of
person will experience Gods judgment upon his return
(see note on 8:12).
25:113 Continuing his discourse on the Mount of
Olives (see note on 24:344), Jesus tells another parable that underscores his call to be prepared for the
Son of Mans arrival (24:44). See the table Parables
of Jesus on p. XXXX.
25:1 virgins Refers to young women who are guests
at a wedding, possibly as attendants to the bride. to
meet the bridegroom To escort him to the wedding
banquet (v.10).
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FIRST PROOFS
M a t t h e W 2 5 : 3 3 | 61
them were foolish and five were wise. 3The fool
ish ones took their lamps but did not take any
oil with them. 4The wise ones, however, took oil
in jars along with their lamps. 5The bridegroom
was a long time in coming, and they all became
drowsy and fell asleep.
6At midnight the cry rang out: Heres the
bridegroom! Come out to meet him!
7Then all the virgins woke up and trimmed
their lamps. 8The foolish ones said to the wise,
Give us some of your oil; our lamps are going out.
9No, they replied, there may not be enough
for both us and you. Instead, go to those who sell
oil and buy some for yourselves.
10But while they were on their way to buy the
oil, the bridegroom arrived. The virgins who were
ready went in with him to the wedding banquet.
And the door was shut.
11Later the others also came. Lord, Lord, they
said, open the door forus!
12But he replied, Truly I tell you, I dont know
you.
13Therefore keep watch, because you do not
know the day or the hour.
The Parable oftheBagsofGold

25:14-30RefLk 19:12-27
14Again, it will be like a man going on a jour
ney, who called his servants and entrusted his
wealth to them. 15To one he gave five bags of gold,
to another two bags, and to another one bag,a
each according to his ability. Then he went on his
journey. 16The man who had received five bags of
gold went at once and put his money to work and
gained five bags more. 17So also, the one with two
bags of gold gained two more. 18But the man who
had received one bag went off, dug a hole in the
ground and hid his masters money.
19After a long time the master of those servants
returned and settled accounts with them. 20The
man who had received five bags of gold brought
the other five. Master, he said, you entrusted
me with five bags of gold. See, I have gained five
more.
21His
master replied, Well done, good and

faithful servant! You have been faithful with
a few things; I will put you in charge of many
things. Come and share your masters happiness!
22The man with two bags of gold also came.
Master, he said, you entrusted me with two bags
of gold; see, I have g ained two more.
23His master replied, Well done, good and
faithful servant! You have been faithful with
a few things; I will put you in charge of many
things. Come and share your masters happiness!
24Then the man who had received one bag of
gold came. Master, he said, I knew that you are
a hard man, harvesting where you have not sown
and gathering where you have not scattered seed.
25So I was afraid and went out and hid your gold
in the ground. See, here is what belongs to you.
26His master replied, You wicked, lazy ser
vant! So you knew that I harvest where I have not
sown and gather where I have not scattered seed?
27Well then, you should have put my money on
deposit with the bankers, so that when I returned
I would have received it back with interest.
28So take the bag of gold from him and give
it to the one who has ten bags. 29For whoever
has will be given more, and they will have an
abundance. Whoever does not have, even what
they have will be taken from them. 30And throw
that worthless servant outside, into the dark
ness, where there will be weeping and gnashing
of teeth.
The Sheep and theGoats

31When the Son of Man comes in his glory, and
all the angels with him, he will sit on his glorious
throne. 32All the nations will be gathered before
him, and he will separate the people one from
another as a shepherd separates the sheep from
the goats. 33He will put the sheep on his right and
the goats on his left.
a15Greek
five talents... two talents... one talent; also

throughout this parable; a talent was worth about 20 years of a
day laborers wage.
25:4 The wise ones, however, took oil All ten women are
expecting the bridegroom, but only five are fully prepared.
25:10 wedding banquet A possible allusion to the
Messianic banquet at the end of the age (compare
8:11 and note). door was shut Compare Isa 22:22;
Lk 13:25; Rev 3:78.
understood what the master wanteda return on the

investmentbut he chose a different course of action.
25:29 For whoever has will be given more Faithfulness results in blessing and reward (see 13:12; Pr 9:9).
25:30 weeping and gnashing of teeth See note on
Mt 8:12.
25:1430 Like the illustration in Mt 24:4551, this

parable focuses on the theme of responsibility in the
masters absence.
25:3146 Jesus final parable in Matthew looks ahead

to a time of judgment. The scene he describes here
seems to resume his earlier account of the Son of Man
sending out the angels (24:31).
25:15 five bags of gold The Greek text indicates an

amount equal to 75 years wages (see note on 18:24).
25:24 harvesting where you have not sown Refers
to the shrewdness of the master. The servants statement shows that he should have known better than to
simply give back the same amount that he received. He
25:31 Son of Man See 8:20 and note.

25:32 a shepherd separates the sheep from the
goats When shepherds brought in their flocks at the end
of the day, they typically put the goats in a sheltered area
while leaving the sheep in an open-air pen.
4/22/16 10:54 AM
FIRST PROOFS
62 | M ATTHE W
Parables of Jesus
PARABLE
MATTHEW
MARK
LUKE
Lamp Under a Bowl
Mt5:1516
Mk4:2122
Lk8:1617; 11:3336
Wise and Foolish

Builders
Mt7:2427
Lk6:4749
Unshrunk Cloth on an
Old Garment
Mt9:16
Mk2:21
Lk5:36
New Wine in Old

Wineskins
Mt9:17
Mk2:22
Lk5:3738
The Sower and the Soils
Mt13:39
Mk4:39
Lk8:58
The Weeds and the

Wheat*
Mt13:2430
The Mustard Seed*
Mt13:3132
Mk4:3032
Lk13:1819
The Yeast*
Mt13:33
Lk13:2021
The Hidden Treasure*
Mt13:44
Fine Pearls*
Mt13:4546
The Net*
Mt13:4750
The Owner of a House
Mt13:52
The Lost Sheep
Mt18:1214
Lk15:47
The Unmerciful Servant*
Mt18:2335
The Workers in the

Vineyard*
Mt20:116
The Two Sons
Mt21:2832
The Tenants
Mt21:3345
Mk12:112
Lk20:919
The Wedding Banquet*
Mt22:214
The Fig Tree
Mt24:3234
Mk13:2829
Lk21:2931
The Faithful and Wise

Servant
Mt24:4551
Lk12:4248
The Ten Virgins*
Mt25:113
The Bags of Gold/Minas
Mt25:1430
Lk19:1227
The Growing Seed*
Mk4:2629
The Absent Homeowner
Mk13:3437
The Two Debtors
Lk7:4143
The Good Samaritan
Lk10:3037
The Friend Who Asks
Lk11:513
The Rich Fool
Lk12:1621
The Watchful Servants
Lk12:3540
The Barren Fig Tree
Lk13:69
The Great Banquet
Lk14:1624
Counting the Cost
Lk14:2833
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FIRST PROOFS
M a t t h e W 2 6 : 3 | 63
34Then the King will say to those on his right,
Come, you who are blessed by my Father; take

your inheritance, the kingdom prepared for
you since the creat ion of the world. 35For I was
hungry and you gave me something to eat, I was
thirsty and you gave me something to drink, I
was a stranger and you invited me in, 36I needed
clothes and you clothed me, I was sick and you
looked after me, I was in prison and you came
to visitme.
37Then the righteous will answer him, Lord,
when did we see you hungry and feed you, or
thirsty and give you something to drink? 38When
did we see you a stranger and invite you in, or
needing clothes and clothe you? 39When did we
see you sick or in prison and go to visit you?
40The King will reply, Truly I tell you, what
ever you did for one of the least of these brothers
and sisters of mine, you did forme.
41Then he will say to those on his left, Depart
from me, you who are cursed, into the eternal
fire prepared for the devil and his angels. 42For I
was hungry and you gave me nothing to eat, I was
25:34 your inheritance, the kingdom prepared for
you The Jewish worldview of Jesus day envisioned the
present age ending with a time of tribulation, followed
by divine judgment. Then Gods kingdomthe age to
comewould be fully inaugurated. This schema also is
reflected in the books of Daniel and Revelation.
25:35 For I was hungry The actions described here (and
in the next verse) reflect obedience to the command to
love ones neighborand thereby demonstrate love for
God, as well (22:3739).
25:40 the least of these Jesus remarks here call for
Christian care to reach all the way to the bottom of the
social structure, thus inverting earthly values.
25:41 eternal fire Refers to divine wrath. See note
on Lk 3:9.
t hirsty and you gave me nothing to drink, 43I was

a stranger and you did not invite me in, I needed
clothes and you did not clothe me, I was sick and
in prison and you did not look afterme.
44They also will answer, Lord, when did we
see you hungry or thirsty or a stranger or need
ing clothes or sick or in prison, and did not help
you?
45He will reply, Truly I tell you, whatever you
did not do for one of the least of these, you did
not do forme.
46Then they will go away to eternal punish
ment, but the righteous to eternal life.
The Plot Against Jesus

26:2-5ppMk14:1,2; Lk22:1,2
26
When Jesus had finished saying all these

things, he said to his disciples, 2As you
know, the Passover is two days awayand the
Son of Man will be handed over to be crucif ied.
3Then the chief priests and the elders of the
people assembled in the palace of the high priest,
26:15 At this point, Matthews narrative shifts from
Jesus ministry and teaching to the events that lead to
his death.
26:2 Passover An annual Jewish feast commemorating the Israelites deliverance from slavery in Egypt (Ex
1213; see note on Lk 2:41).
26:3 chief priests and the elders of the people
Refers to members of the Sanhedrin, the Jewish ruling
body in Jerusalem. Caiaphas The acting high priest.
Johns Gospel indicates that Caiaphas predecessor and
father-in-law, Annas, still held some authority at this time
(Jn 18:1213,1924). See the table Political Leaders
in the New Testament on p. XXXX.
Parables of Jesus (CONTINUED)
PARABLE
MATTHEW
MARK
LUKE
The Lost Coin
Lk15:810
The Lost Son
Lk15:1132
The Shrewd Manager
Lk16:113
The Rich Man and

Lazarus
Lk16:1931
Unworthy Servants
Lk17:710
The Unjust Judge
Lk18:18
The Pharisee and the Tax

Collector
Lk18:914
* Denotes a parable which Jesus introduces by saying, The kingdom of heaven/God is like...
4/22/16 10:54 AM
FIRST PROOFS
64 | M a t t h e W 2 6 : 4
hose name was Caiaphas, 4and they schemed

w
to arrest Jesus secretly and kill him. 5But not
during the festival, they said, or there may be
a riot among the people.
over to you? So they counted out for him thirty

pieces of silver. 16From then on Judas watched for
an opportunity to hand him over.
Jesus Anointed at Bethany
26:17-19ppMk14:12-16; Lk22:7-13
26:20-24ppMk 14:17-21
26:26-29ppMk14:22-25; Lk22:17-20; 1Co11:23-25
26:6-13ppMk 14:3-9
26:6-13RefLk7:37,38; Jn12:1-8
6While
J esus was in Bethany in the home of

Simon the Leper, 7a woman came to him with an
alabaster jar of very expensive perfume, which
she poured on his head as he was reclining at
the table.
8When the disciples saw this, they were in
dignant. Why this waste? they asked. 9This
perfume could have been sold at a high price and
the money given to the poor.
10Aware of this, Jesus said to them, Why
are you bothering this woman? She has done a
beautiful thing to me. 11The poor you will always
have with you,a but you will not always have me.
12When she poured this perfume on my body, she
did it to prepare me for burial. 13Truly I tell you,
wherever this gospel is preached throughout the
world, what she has done will also be told, in mem
ory of her.
Judas Agrees toBetray J esus

26:14-16ppMk14:10,11; Lk22:3-6
14Then one of the Twelvet he one called Judas
Iscariotwent to the chief priests 15and asked,
What are you willing to give me if I deliver him
HIGH PRIESTS IN THE NT

Annas (Lk 3:2; Jn 18:13,24; Ac 4:6)
AD 615
Caiaphas (Mt 26:3,57; Lk 3:2; Jn 11:49;

18:13,14,24,28; Ac 4:6)
AD 1836
Ananias (Ac 23:2; 24:1)
AD 4758
26:4 secretly The Greek word used here, dolos, carries

a sense of underhandedness, cunning or treachery.
Matthew might employ this term to portray the religious
establishment as being guilty and wicked, in contrast to
Jesus innocence and righteousness.
26:5 a riot among the people Civil unrest was a constant threat during festival times, due to the influx of
peasants into the city. The Romans often suppressed
riots harshly.
26:613 As J esus and his disciples eat at their hosts
home in Bethany, a woman enters the house and anoints
Jesus head with costly perfume.
26:6 Bethany See 21:17 and note. Simon the Leper
Most likely, Simon had been cleansed from his skin
disease; he would have been required to live in isolation
had it not been healed (Lev 13:46). He might have been
among those healed by J esus. Lukes parallel account
presents Simon as a Pharisee (Lk 7:3640).
26:7 a woman Johns parallel account identifies her as
The Last Supper
17On the f irst day of the Festival of Unleavened

read, the disciples came to Jesus and asked,
B
Where do you want us to make preparations
for you to eat the Passover?
18He replied, Go into the city to a certain man
and tell him, The Teacher says: My appointed
time is near. I am going to celebrate the Passover
with my disciples at your house. 19So the disci
ples did as Jesus had directed them and prepared
the Passover.
20When evening came, Jesus was reclining at
the table with the Twelve. 21And while they were
eating, he said, Truly I tell you, one of you will
betrayme.
22They were very sad and began to say to him
one after the other, Surely you dont mean me,
Lord?
23Jesus replied, The one who has dipped his
hand into the bowl with me will betray me. 24The
Son of Man will go just as it is written about him.
But woe to that man who betrays the Son of Man!
It would be better for him if he had not been born.
25Then Judas, the one who would betray him,
said, Surely you dont mean me, Rabbi?
a11SeeDeut.15:11.
Marypresumably the sister of Martha and Lazarus

(Jn 12:3).
26:9 given to the poor The disciples concern for the
poor is in keeping with the heart of Jesus ministry.
26:12 to prepare me for burial The woman likely
intended to display her devotion, but J esus reinterprets
her act.
26:1416 Judas seeks out the chief priests, who were
involved in Jewish religious government, in order to betray
Jesus. In Johns Gospel, Judas seems to be motivated
(at least in part) by his objection to the extravagant
anointing that occurs in the previous scene (Jn 12:46).
26:15 thirty pieces of silver Approximately equal to
four months wages (see Mt 27:9 and note). See the
infographic A Silver Shekel on p. XXXX.
26:1725 Jesus eats the Passover meal with his disciples and reveals that one of them will betray him.
26:17 On the first day of the Festival of Unleavened
Bread The day of preparation for Passover.
26:20 reclining at the table The setting likely involved
a low table, with guests leaning on cushions.
26:23 one who has dipped his hand into the bowl
This statement probably is intended to emphasize the
betrayers breach of fellowship, not to single out a disciple
(i.e., Judas) who had his hand in the bowl at the same
moment as Jesus. Compare Jn 13:2630.
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FIRST PROOFS
M a t t h e W 2 6 : 4 9 | 65
Jesus answered, You have saidso.
26While they were eating, Jesus took bread, and
when he had given thanks, he broke it and gave

it to his disciples, saying, Take and eat; this is
my body.
27Then he took a cup, and when he had given
thanks, he gave it to them, saying, Drink from
it, all of you. 28This is my blood of thea covenant,
which is poured out for many for the forgiveness
of sins. 29I tell you, I will not drink from this fruit
of the vine from now on until that day when I
drink it new with you in my Fathers kingdom.
30When they had sung a hymn, they went out
to the Mount of Olives.
Jesus Predicts Peters Denial

26:31-35ppMk14:27-31; Lk22:31-34
31Then Jesus told them, This very night you will
all fall away on account of me, for it is written:
I will strike the shepherd,

and the sheep of the flock will be scattered.b
32But
after I have risen, I will go ahead of you

into Galilee.
33Peter replied, Even if all fall away on account
of you, I never will.
34Truly I tell you, Jesus answered, this very
night, before the rooster crows, you will disown
me three times.
35But Peter declared, Even if I have to die with
you, I will never disown you. And all the other
disciples said the same.
Gethsemane
26:36-46ppMk14:32-42; Lk22:40-46
36Then Jesus went with his disciples to a place
c alled Gethsemane, and he said to them, Sit here
while I go over there and pray. 37He took Peter
26:25 Rabbi Judas query differs from that of the other

disciples (Mt 26:22). Throughout Matthews Gospel, only
those who show faith in Jesus call him Lord. See the
table Titles of Jesus on p. XXXX.
26:2630 As the meal continues, J esus gives his disciples the bread and cup as sacraments signifying his
atoning death.
26:26 Take and eat; this is my body J esus body was
the final sacrifice that would atone for sins, just as the
Passover lamb signified the atonement for the p
eoples
sins every year (Lev 16).
26:27 he took a cup The Passover meal includes four
(sometimes five) cups of wine; this is likely the third,
the cup of blessing.
26:28 my blood of the covenant In the ancient Near
East, covenants often were ratified using blood (through
sacrifice). At Sinai, Moses sprinkled the p
eople with the
blood of the covenant (Ex 24:8). The elements of the Lords
Supper serve as signs of the new covenant (Jer 31:3134).
26:29 drink it new with you Likely a reference to the
Messianic banquet (see Mt 8:11 and note).
and the two sons of Zebedee along with him, and

he began to be sorrowful and troubled. 38Then
he said to them, My soul is overwhelmed with
sorrow to the point of death. Stay here and keep
watch withme.
39Going a little farther, he fell with his face to
the ground and prayed, My Father, if it is possi
ble, may this cup be taken from me. Yet not as I
will, but as you will.
40Then he returned to his disciples and found
them sleeping. Couldnt you men keep watch with
me for one hour? he asked Peter. 41Watch and
pray so that you will not fall into temptation. The
spirit is willing, but the flesh is weak.
42He went away a second time and prayed, My
Father, if it is not possible for this cup to be taken
away unless I d
rink it, may your will be done.
43When he came back, he again found them
sleeping, because their eyes were heavy. 44So he
left them and went away once more and prayed
the third time, saying the same thing.
45Then he returned to the disciples and said to
them, Are you still sleeping and resting? Look, the
hour has come, and the Son of Man is delivered
into the hands of sinners. 46Rise! Let us go! Here
comes my betrayer!
Jesus Arrested
26:47-56ppMk14:43-50; Lk22:47-53
47While
he was still speaking, Judas, one of

the Twelve, arrived. With him was a large crowd
armed with swords and clubs, sent from the chief
priests and the elders of the people. 48Now the
betrayer had arranged a signal with them: The
one I kiss is the man; arrest him. 49Going at once
to Jesus, Judas said, Greetings, Rabbi! and kissed
him.
a28 Some
manuscripts the new b31Zech.13:7
26:30 When they had sung a hymn Refers to portions

of Ps 113118.
26:3156 Jesus states that the discipleseven Peter
will abandon him. He takes them to a secluded place
to pray, but the disciples, failing to grasp the urgency of
his distress, fall asleep. A short time later, an armed
mob led by Judas arrives to arrest J esus. As predicted,
the disciples flee.
26:31 I will strike the shepherd Jesus quotes Zec
13:7. See the table Jesus Fulfillment of Old Testament
26:36 Gethsemane See note on Mk 14:32.
26:37 Peter and the two sons of Zebedee Peter,
James and John (see Mt 17:1 and note).
26:38 keep watch with me The Greek word used here,
grgore (to be awake or watchful), appears in Jesus
teachings in 24:42 and 25:13 to stress the importance
of being ready for the Son of Mans arrival.
26:39 this cup Refers to suffering (compare 20:2223).
26:48 The one I kiss A customary greeting.
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FIRST PROOFS
66 | M a t t h e W 2 6 : 5 0
50Jesus replied, Do what you came for, friend.a
Then the men stepped forward, seized Jesus and

arrested him. 51With that, one of Jesus compan
ions reached for his sword, drew it out and struck
the servant of the high priest, cutting off his ear.
52Put your sword back in its place, Jesus said
to him, for all who draw the sword will die by the
sword. 53Do you think I cannot call on my Father,
and he will at once put at my disposal more than
twelve legions of angels? 54But how then would
the Scriptures be fulfilled that say it must happen
in this way?
55In that hour Jesus said to the crowd, AmI
leading a rebellion, that you have come out with
swords and clubs to capture me? Every day I sat
in the temple courts teaching, and you did not
arrest me. 56But this has all taken place that the
writings of the prophets might be fulfilled. Then
all the disciples deserted him and fled.
Jesus Before theSanhedrin

26:57-68ppMk14:53-65; Jn18:12,13,19-24
57Those
who had arrested Jesus took him to

Caiaphas the high priest, where the teachers of
the law and the elders had assembled. 58But Peter
followed him at a distance, right up to the court
yard of the high priest. He entered and sat down
with the guards to see the outcome.
59The chief priests and the whole Sanhedrin
were looking for false evidence against Jesus so
that they could put him to death. 60But they did
not find any, though many false witnesses came
forward.
Finally two came forward 61and declared, This
fellow said, I am able to destroy the temple of God
and rebuild it in three days.
26:50 friend Compare 20:13; 22:12.
26:51 one of Jesus companions Identified in Jn 18:10
as Peter. cutting off his ear In Lukes account, J esus
heals the man (Lk 22:51).
26:53 twelve legions of angels A Roman legion had
about 5,0006,000 soldiers, so this indicates at least
60,000 angels.
26:5768 Jesus is tried before the Jewish religious leaders and condemned to death on a charge of blasphemy.
See the infographic The Sanhedrin on p. XXXX.
26:59 Sanhedrin See note on Lk 22:66.
26:61 rebuild it in three days This saying does not
appear in Matthew. John 2:19 records Jesus making
a similar statement, but the false witnesses clearly
misunderstand the statement, which is about Jesus
death and resurrection. The intention of the testimony
is entrapment.
26:63 Jesus remained silent Compare Isa 53:7.
26:64 You have said so J esus answers indirectly but
affirmatively. the Son of Man A Messianic title connected
to royal authority. See Mt 8:20 and note. sitting at the
right hand of the Mighty One and coming on the
clouds With this phrase, J esus clearly identifies himself
as the Messiah. In Ps 110:1, Yahweh invites the Messiah
62Then the high priest stood up and said to

J esus, Are you not going to answer? What is this
testimony that these men are bringing against
you? 63But Jesus remained silent.
The high priest said to him, I charge you un
der oath by the living God: Tell us if you are the
Messiah, the Son of God.
64You have said so, Jesus replied. But I say to
all of you: From now on you will see the Son of
Man sitting at the right hand of the Mighty One
and coming on the clouds of heaven.b
65Then the high priest tore his clothes and said,
He has spoken blasphemy! Why do we need any
more witnesses? Look, now you have heard the
blasphemy. 66What do you think?
He is worthy of death, they answered.
67Then they spit in his face and struck him with
their fists. Others slapped him 68and said, Proph
esy to us, Messiah. Who hit you?
Peter Disowns J esus

26:69-75ppMk14:66-72; Lk22:55-62;
Jn18:16-18,25-27
69Now Peter was sitting out in the courtyard,
and a servant girl came to him. You also were
with Jesus of Galilee, she said.
70But he denied it before them all. I dont know
what youre talking about, he said.
71Then he went out to the gateway, where an
other servant girl saw him and said to the people
there, This fellow was with Jesus of Nazareth.
72He denied it again, with an oath: I dont know
the man!
a50OrWhy have you come, friend? b64SeePsalm110:1;
Daniel7:13.
to sit at his right hand in authority (compare Mt 22:44).

Thus, Jesus is saying that he will be in the position of
ultimate authority over humanity, as the Messiah. In Da
7:1314, a Messianic figuredepicted in the Hebrew
text as being like a son of mancomes before Yahweh on
the clouds of heaven and receives an eternal, worldwide
kingdom (compare Mt 24:30). The language of coming
on the clouds also is used for Yahweh, suggesting that
Jesus is claiming to be Yahweh (Ps 68:4; Isa 19:1).
The high priest seems to pick up on this implication in
the next verse.
26:65 tore his clothes This gesture symbolizes extreme
grief. He has spoken blasphemy Refers to claiming
authority that belongs to God alone.
26:66 He is worthy of death The prescribed punishment for blasphemy (Lev 24:16).
26:6975 When people recognize Peter as one of the
disciples, he denies any association with Jesusfulfilling
Jesus prophecy in Mt 26:34.
26:72 He denied it again, with an oath In his second
denial, Peter swears an oatha call for divine judgment
if the oath-taker is lying. Jesus taught against oaths
(5:3337).
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FIRST PROOFS
M a t t h e W 2 7 : 1 9 | 67
73After a little while, those standing there went
up to Peter and said, Surely you are one of them;

your accent gives you away.
74Then he began to call down curses, and he
swore to them, I dont know the man!
Immediately a rooster crowed. 75Then Peter re
membered the word Jesus had spoken: Before the
rooster crows, you will disown me three times.
And he went outside and wept bitterly.
Judas Hangs Himself
27
Early in the morning, all the chief priests

and the elders of the people made their
plans how to have Jesus executed. 2So they bound
him, led him away and handed him over to Pilate
the governor.
3When Judas, who had betrayed him, saw that
Jesus was condemned, he was seized with remorse
and returned the thirty pieces of silver to the chief
priests and the elders. 4I have sinned, he said,
for I have betrayed innocent blood.
What is that to us? they replied. Thats your
responsibility.
5So Judas threw the money into the temple and
left. Then he went away and h
anged himself.
6The chief priests picked up the coins and said,
It is against the law to put this into the trea
sury, since it is blood money. 7So they decided
to use the money to buy the potters f ield as a
burial place for foreigners. 8That is why it has
been called the Field of Blood to this day. 9Then
what was spoken by Jeremiah the prophet was
fulf illed: They took the thirty pieces of silver,
26:73 your accent gives you away Peter speaks as
a Galilean.
26:74 to call down curses, and he swore Peters
third denial adds a curse to the oath. The meaning of
this detail is not clear; it does not necessarily refer to
using profanity.
27:12 As the day dawns, the religious leaders take
Jesus to Pilate to be sentenced. See the event line The
Life of J esus: Passion and Resurrection on p. XXXX.
27:2 handed him over to Pilate Roman governor of
Judea. Only Roman authorities could impose the death
penalty (Jn 18:31). See the infographic Pontius Pilates
Inscription on p. XXXX.
Matthew 27:2
PILATE
Little is known of this Roman governor of Judea, but his

rule of the Jews is often depicted as turbulent. Philo,
a first-century Hellenistic-Jewish philosopher, describes
Pilates reign as characterized by theft, dishonesty,
violence and frequent executions of untried prisoners
(Philo, Gaium 302; compare Lk 13:1 and note). See
the table Political Leaders in the New Testament on
p. XXXX.
the price set on him by the people of Israel, 10and

they used them to buy the potters f ield, as the
Lord commanded me.a
Jesus Before Pilate

27:11-26ppMk15:2-15; Lk23:2,3,18-25;
Jn 18:2919:16
11Meanwhile
Jesus stood before the governor,

and the governor asked him, Are you the king
of the Jews?
You have said so, Jesus replied.
12When he was accused by the chief priests
and the elders, he gave no answer. 13Then Pilate
asked him, Dont you hear the testimony they
are bringing against you? 14But Jesus made no
reply, not even to a single chargeto the great
amazement of the governor.
15Now it was the governors custom at the festi
val to release a prisoner chosen by the crowd. 16At
that time they had a well-known prisoner whose
name was Jesusb Barabbas. 17So when the crowd
had gathered, Pilate asked them, Which one do
you want me to release to you: Jesus Barabbas, or
Jesus who is called the Messiah? 18For he knew
it was out of self-interest that they had handed
Jesus over to him.
19While Pilate was sitting on the judges seat, his
wife sent him this message: Dont have anything
to do with that innocent man, for I have suffered
a great deal today in a dream because of him.
a10 SeeZech. 11:12,13; Jer. 19:1-13; 32:69. b16Many
manuscripts do not have Jesus; also in verse 17.
27:310 Recognizing his guilt in J esus death sentence,

Judas hangs himself.
27:5 threw the money into the temple A parallel to Zec
11:13. he went away and hanged himself Compare
Ac 1:18 and note.
27:7 a burial place for foreigners Gentiles could not
be buried with Jews.
27:8 Field of Blood See Ac 1:19 and note.
27:9 spoken by Jeremiah the prophet The reference
to the potter and 30 pieces of silver comes from Zec
11:1213; the allusion to a business transaction appears to reflect Jer 32:69. Thirty pieces of silver is
also the price someone owed if their ox killed a slave
(Ex 21:32). See the table Jesus Fulfillment of Old
Testament Prophecy on p. XXXX.
27:1126 The religious leaders hand Jesus over to
Pilate. Apparently wanting to free Jesus, Pilate offers
to release a prisoner, but the crowd calls for Barabbas
instead of Jesus.
27:16 Jesus Barabbas The other Gospels identify Barabbas as a violent insurrectionist (Mk 15:7; Lk 23:19;
Jn 18:40).
27:19 the judges seat An elevated bench that allowed
Pilate to be heard over the crowd. See the infographic
A Judgment Seat in Jerusalem on p. XXXX. dream In
writings from this period, dreams were common means
of supernatural revelation.
4/22/16 10:54 AM
FIRST PROOFS
68 | M a t t h e W 2 7 : 2 0
20But the chief priests and the elders persuaded
the crowd to ask for Barabbas and to have Jesus
executed.
21Which of the two do you want me to release
to you? asked the governor.
Barabbas, they answered.
22What shall I do, then, with Jesus who is called
the Messiah? Pilate asked.
They all answered, Crucify him!
23Why? What crime has he committed? asked
Pilate.
But they shouted all the louder, Crucify him!
24When Pilate saw that he was getting nowhere,
but that instead an uproar was starting, he took
water and washed his hands in front of the crowd.
I am innocent of this mans blood, he said. It is
your responsibility!
25All the people answered, His blood is on us
and on our children!
26Then he released Barabbas to them. But he had
Jesus flogged, and handed him over to be crucified.
The Soldiers Mock Jesus

27:27-31ppMk 15:16-20
27Then the governors soldiers took Jesus into
the Praetorium and gathered the whole compa
ny of soldiers around him. 28They stripped him
and put a scarlet robe on him, 29and then twisted
together a crown of thorns and set it on his head.
They put a staff in his right hand. Then they knelt
in front of him and mocked him. Hail, king of the
Jews! they said. 30They spit on him, and took the
staff and struck him on the head again and again.
27:20 persuaded the crowd Probably residents of

Jerusalem, not the Galilean peasants who had hailed
Jesus as Messiah (compare Mt 21:811).
27:24 that instead an uproar was starting See 26:5
and note. took water and washed his hands An act
signifying absolution, although technically as governing
authority, Pilate is still partly responsible.
27:25 on us and on our children The Jewish leaders
who oppose J esus are partly responsible for his death.
Despite the crowds rash statement in v.25, this does
not amount to culpability for an entire nation or p
eople
group. In addition, Isa 52:10, as well as J esus own words
(Mt 16:21), indicate that Jesus death was ultimately
Gods decision, for the salvation of humanity. Although
the Jewish leaders and Pilate issue the order to execute
Jesus, which is portrayed as an evil act, Jesus death is
ultimately God the Fathers decision (compare Mk 14:36).
27:26 flogged Refers to being beaten with whips, which
often contained bits of bone, rock and metal to flay
the skin.
31After
they had mocked him, they took off the

robe and put his own clothes on him. Then they
led him away to crucify him.
The Crucifixion ofJesus

27:33-44ppMk15:22-32; Lk23:33-43;
Jn19:17-24
32As they were going out, they met a man from
Cyrene, named Simon, and they forced him to
carry the cross. 33They came to a place called Gol
gotha (which means the place of the skull).
34There they offered Jesus wine to drink, mixed
with gall; but after tasting it, he refused to drink
it. 35When they had crucif ied him, they divided
up his clothes by casting lots. 36And sitting down,
they kept watch over him there. 37Above his head
they placed the written charge against him: this
is jesus, the king of the jews.
38Two rebels were crucif ied with him, one on
his right and one on his left. 39Those who passed
by hurled insults at him, shaking their heads 40and
saying, You who are going to destroy the temple
and build it in three days, save yourself! Come
down from the cross, if you are the Son of God!
41In the same way the chief priests, the teachers
of the law and the elders mocked him. 42He saved
others, they said, but he cant save himself! Hes
the king of Israel! Let him come down now from
the cross, and we will believe in him. 43He trusts
in God. Let God rescue him now if he wants him,
for he said, I am the Son of God. 44In the same
way the rebels who were crucified with him also
heaped insults on him.
27:2744 After beating and mocking Jesus, Roman

soldiers take him outside the city and crucify him. While
he is hanging on the cross, the Jewish leaders and others ridicule him.
27:32 a man from Cyrene, named Simon Cyrene was

on the Mediterranean Sea in North Africa. they forced
him to carry the cross See note on Mk 15:21.
27:33 Golgotha An Aramaic word meaning skull. place
of the skull The Latin word for skull is calvaria, from
which the English word Calvary derives.
27:34 wine to drink, mixed with gall Meant to mitigate
the pain (see Ps 69:21).
27:35 crucified him This brutal method of capital
punishment was not used on Roman citizens. The guilty
party was fastened to intersecting beams of wood by
nails (sometimes rope was used) driven through the
hands (or wrists) and feet (usually one foot on top of
the other, held in place by one nail). The person was
left hangingoften nakeduntil dead. The prevalence of crucifixion in J esus day makes his command
to take up a cross and follow him all the more vivid
(see Mt 10:38; 16:24). they divided up his clothes
by casting lots A parallel to Ps 22:18. Compare Isa
53:3 and note.
27:37 this is Jesus, the king of the Jews Ironically, this
sign proclaims Jesus true identity.
27:43 Let God rescue him Compare Ps 22:8. I am the
Son of God The religious leaders assume that God would
not let his Son be executed. Compare Isa 53:12 and note.
27:28 scarlet The color of royalty.

27:29 crown A mock crown for one perceived to be a
mock king; also likely a means of torture.
27:4556 Jesus dies for the sin of the world. The significance of his death is conveyed through supernatural
occurrences.
4/22/16 10:54 AM
FIRST PROOFS
M a t t h e W 2 7 : 6 6 | 69
The Death ofJesus
The Burial ofJesus
27:45-56ppMk15:33-41; Lk23:44-49; Jn19:29-30
27:57-61ppMk15:42-47; Lk23:50-56; Jn19:38-42
45From noon until three in the afternoon dark
ness came over all the land. 46About three in the

afternoon Jesus cried out in a loud voice, Eli, Eli,a
lema sabachthani? (which means My God, my
God, why have you forsaken me?).b
47When some of those standing there heard
this, they said, Hes calling Elijah.
48Immediately one of them ran and got a
sponge. He filled it with wine vinegar, put it on
a staff, and offered it to Jesus to drink. 49The rest
said, Now leave him alone. Lets see if Elijah
comes to save him.
50And when Jesus had cried out again in a loud
voice, he gave up his spirit.
51At that moment the curtain of the temple was
torn in two from top to bottom. The earth shook,
the rocks split 52and the tombs broke open. The
bodies of many holy people who had died were
raised to life. 53They came out of the tombs after
Jesus resurrection andc went into the holy city
and appeared to many people.
54When the centurion and those with him who
were guarding Jesus saw the earthquake and all
that had happened, they were terrified, and ex
claimed, Surely he was the Son of God!
55Many women were there, watching from a
distance. They had followed Jesus from Galilee
to care for his needs. 56Among them were Mary
Magdalene, Mary the mother of James and Jo
seph,d and the mother of Zebed
ees sons.
27:45 darkness came over all the land Likely represents divine disfavor over the imminent death of the
Messiah. The Greek text says the darkness lasted
from the sixth hour to the ninth hour. The first hour
of the day was 6 a.m., so the period of darkness was
noon to 3 p.m. Isaiah and Joel speak of the sun being
darkened, often in connection with the day of Yahweh
an association made by Jesus in his teaching about
apocalyptic signs (see Mt 24:29 and note; Isa 13:10;
34:4; Joel 2:10).
27:46 My God, my God, why have you forsaken me
Jesus quotes the opening line of Ps 22, which closely
parallels the events of Jesus suffering and death (see
note on 22:1).
27:47 Hes calling Elijah Jesus cry (in Aramaic) sounds
like the name of the prophet.
27:48 filled it with wine vinegar To dull the pain or
quench the thirst (Ps 69:21).
27:50 gave up his spirit An idiom meaning died.
27:51 curtain of the temple was torn Perhaps symbolizing unrestricted access to Godno longer mediated
by the temple and its sacred space (see note on Mk
15:38; compare Ex 26:3135; Heb 6:1920; 10:20).
from top to bottom The direction of the tearalong
with the passive verbimplies an act of God.
27:52 the tombs broke open This detail is unique
to Matthew. Although the tombs open at J esus death,
the raised saints do not emerge until his resurrection
(Mt 27:53). Matthew appears to be emphasizing the
significance of Jesus death and resurrection as the
dawn of the final era of humanity, which is marked by
57As evening approached, there came a rich

man from Arim
athea, named Joseph, who had
himself become a disciple of Jesus. 58Going to
Pilate, he asked for Jesus body, and Pilate or
dered that it be given to him. 59Joseph took the
body, wrapped it in a clean linen cloth, 60and
placed it in his own new tomb that he had cut
out of the rock. He rolled a big stone in front of
the entrance to the tomb and went away. 61Mary
Magdalene and the other Mary were sitting there
opposite the tomb.
The Guard at theTomb

62The next day, the one after Preparation Day,
the chief priests and the Pharisees went to Pilate.
63Sir, they said, we remember that while he
was still alive that deceiver said, After three days
I will rise again. 64So give the order for the tomb
to be made secure until the third day. Otherwise,
his disciples may come and steal the body and tell
the people that he has been raised from the dead.
This last deception will be worse than the first.
65Take a guard, Pilate answered. Go, make
the tomb as secure as you know how. 66So they
went and made the tomb secure by putting a seal
on the stone and posting the guard.
a46 Some
manuscripts Eloi, Eloi b46Psalm22:1

and after Jesus resurrection they d56Greek
Joses, a variant of Joseph
c53Ortombs,
resurrectionGods power over death itself (see Rev

20:46; compare 20:1114).
27:56 Mary Magdalene According to Luke, Mary was
a follower of Jesus from whom he had cast out seven
demons (Lk 8:2). Mary the mother of James and Joseph This could be Jesus mother, his aunt or another
Mary not mentioned elsewhere in the gospels (compare
Mk 6:3; 15:40; Jn 19:25). mother of Zebedees sons
The mother of James and John, Jesus disciples.
27:5761 Joseph of Arimathea receives Jesus body
and provides a proper burial. The religious leaders place
guards at the tomb to prevent Jesus disciples from
stealing his body.
27:57 rich man from Arimathea, named Joseph
Arimathea was about 20 miles northwest of Jerusalem.
Compare Isa 53:9 and note. who had himself become
a disciple of J esus The other Gospels identify Joseph
as a member of the Jewish ruling council, the Sanhedrin
(Mk 15:43; Lk 23:50; Jn 19:38).
27:58 asked for J esus body Without Josephs intervention, Jesus likely would have been buried with executed
criminals or discarded on a trash heap. Under Jewish
law, the corpse needed to be buried the same day or
the land would be defiled (Dt 21:2223).
27:62 chief priests Prominent priests who were involved in Jewish religious government. Pharisees See
note on Jn 1:24.
27:63 After three days I will rise See Mt 16:21;
17:23; 20:19.
27:66 by putting a seal on the stone Refers to pressing
4/22/16 10:54 AM
FIRST PROOFS
70 | M a t t h e W 2 8 : 1
Jesus Has Risen
The Guards Report
28:1-8ppMk16:1-8; Lk24:1-10; Jn20:1-8
11While the women were on their way, some

of the guards went into the city and reported to
the chief priests everything that had happened.
12When the chief priests had met with the elders
and devised a plan, they gave the soldiers a large
sum of money, 13telling them, You are to say, His
disciples came during the night and stole him
away while we were asleep. 14If this report gets
to the governor, we will satisfy him and keep you
out of trouble. 15So the soldiers took the money
and did as they were instructed. And this sto
ry has been widely circulated among the Jews to
this very day.
28
After the Sabbath, at dawn on the f irst

day of the week, Mary Magdalene and the
other Mary went to look at the tomb.
2There was a violent earthquake, for an angel
of the Lord came down from heaven and, going
to the tomb, rolled back the stone and sat on
it. 3His appearance was like lightning, and his
clothes were white as snow. 4The guards were
so afraid of him that they shook and became
like dead men.
5T he angel said to the wome n, Do not be
afraid, for I know that you are looking for Jesus,
who was crucif ied. 6He is not here; he has risen,
just as he said. Come and see the place where he
lay. 7Then go quickly and tell his disciples: He
has risen from the dead and is going ahead of
you into Galilee. There you will see him. Now
I have told you.
8So the women hurried away from the tomb,
afraid yet f illed with joy, and ran to tell his dis
ciples. 9Suddenly Jesus met them. Greetings,
he said. They came to him, clasped his feet and
worshiped him. 10Then Jesus said to them, Do not
be afraid. Go and tell my brothers to go to Galilee;
there they will seeme.
The Great Commission

16Then the eleven disciples went to Galilee, to
the mountain where Jesus had told them to go.
17When they saw him, they worshiped him; but
some doubted. 18Then Jesus came to them and
said, All authority in heaven and on earth has
been given to me. 19Therefore go and make disci
ples of all nations, baptizing them in the name of
the Father and of the Son and of the Holy Spirit,
20and teaching them to obey everything I have
commanded you. And surely I am with you always,
to the very end of the age.
wax or clay between the stone and the tomb entrance

and then stamping it with an imperial insignia (see Da
6:17 and note.)
28:14 keep you out of trouble The soldiers would

have faced punishmentperhaps deathbecause they
failed in their duty to secure the tomb.
28:110 In fulfillment of his predictions, J esus conquers

the grave and rises to new life (compare Isa 53:10 and
note; 53:12 and note).
28:1620 Jesus commissions his disciples to spread

the good news and make disciples throughout the whole
earth.
28:1 After the Sabbath Jews calculated the Sabbath

from sundown on Friday night to sundown on Saturday
night. During that time, no one could do any work. first
day of the week Refers to Sunday. See note on Lk 24:1.
28:4 became like dead men Describes a typical response to a divine encounter (compare Rev 1:17).
28:6 he has risen The Greek verb used here is passive,
indicating an act of God. just as he said See Mt 16:21;
17:9,23; 20:19; 26:32.
28:9 Jesus met them. Greetings, he said The
women are the first to encounter the risen Christ. The
Greek word Jesus speaks here is an expression of wellbeing or gladness. See the table Resurrection Appearances of J esus on p. XXXX.
28:10 my brothers Despite the disciples earlier abandonment of him (26:56,6975), Jesus addresses them
with a term of utmost endearment.
28:16 the mountain where Jesus had told them

Perhaps the mountain where Jesus was transfigured
(see note on 17:1).
28:17 some doubted The Greek verb used here implies hesitation or indecision, rather than unbelief. The
disciples are struggling to comprehend what they are
witnessing.
28:18 All authority in heaven and on earth The
resurrection is the ultimate validation of Jesus divine
authority (compare 12:3840; Eph 1:2023). He extends this authority to his disciples to continue the
work of the kingdom of heaven. Matthew emphasizes
this theme throughout his Gospel (e.g., Mt 7:29; 9:6;
21:23). Jesus has repeatedly demonstrated his authority over all thingsthe human body, demons, natural
elements (such as wind and water), the Sabbath, sin
and even death.
28:19 baptizing A public signal of identification with
Jesus and his kingdom (compare 3:1117).
28:20 to the very end of the age Marked by J esus
second coming.
28:1115 The chief priests, who were involved in Jewish

religious government, bribe the Roman soldiers to spread
a false report about Jesus disciples stealing his body.
4/22/16 10:54 AM
FIRST PROOFS
FIRST PROOFS
THE PARABLES OF J ESUS

by Dean Deppe
arables are stories drawn from everyday life that illustrate a religious truth. They compare
familiar situations, persons or events to an unfamiliar or unrecognized truth. The hearers
of parables often identify with a particular character and react to the parables reversal of
expectations. Parables act as both a window to the kingdom of God and a mirror that convicts
listeners, trapping them through the element of surprise.
The beginning of the parable of the Workers in the Vineyard offers insight into the graciousness of
the God of the kingdom (Mt 20:110), whereas its conclusion raises a mirror to the ungraciousness of the first workers (Mt 20:1116). Listeners who identify with the first workers get caught
in the trap of Jesus storyidentifying this element of surprise is crucial to understanding the
theme of the parable.
Parables are frequently organized according to their literary form. Parables that use simile present an explicit comparison using like or as (e.g., I am sending you out like sheep among
wolves, Mt 10:16). Parables that use metaphor equate two things in order to compare them
(e.g., You are the salt of the earth, Mt 5:13). Those using similitude link a common event with
a spiritual lesson (e.g., the parable of the Lost Sheep, Lk 15:37). Parables often occur as example stories, where characters serve as examples for listeners, such as in the Good Samaritan (Lk
10:2937). There are also parables that are allegories, which consist of a series of metaphors
that together establish an extended comparison at a number of points, such as in the parable of
the Sower (Mk 4:19).
THEMES THAT CAN BE SEEN IN THE PARABLES INCLUDE:

Responses to J esus teaching. These stories call listeners to respond faithfully to J esus; examples
include the parable of the Ten Virgins (Mt 25:113) or the Wise and Foolish Builders (Mt 7:2427).
Warnings about an imminent judgment. These include the parable of the Rich Fool (Lk 12:1621) and
the Narrow Door (Lk 13:2528).
Kingdom of God parables. These stories proclaim the coming of the kingdom of God and illustrate its
characteristics. Examples of this theme include the parables of the Wedding Guests (Mt 22:114),
and the Patch and Wineskins (Mk 2:1922).
Growth of the kingdom parables. The parables of the Mustard Seed and Yeast (Lk 13:1821) illustrate
the special presence of God.
Parables of Gods mercy. These stories show God as one who offers unconditional love; examples
include the parables of the Lost Sheep, Lost Coin and Lost Son (Lk 15:132).
Displays of Gods mercy by J esus. J esus showers the mercy of God upon marginalized p
eople as in the
Rich Man and Lazarus (Lk 16:1931) and the Pharisee and Tax Collector (Lk 18:914).
Calls to deeper discipleship. These stories stress the importance of obedience (the Two Sons in Mt
21:2832), placing the kingdom first (the Hidden Treasure and Costly Pearl in Mt 13:4446), humility
(Places at the Table in Lk 14:710) and prayer (the Persistent Widow in Lk 18:18).
4/22/16 10:54 AM
FIRST PROOFS
72 | T h e P a R a b l e s o f J e s u s
Consequences of a lack of discipleship. The parable of the Wicked Tenants in Mk 12:19 and the
Children Sitting in the Marketplace in Mt 11:1617 illustrate how destructive a lack of discipleship is.
The majority of Jesus parables center on discipleship or a lack of discipleship.
The identifying marks of godly community. Stories like the Teacher of the Law (Mt 13:5152) and the
parable of the Weeds ( Mt 13:2430) illustrate the true community of believers.
The influence of J esus followers. These parables show the effect of Jesus followers upon the world as
in the parables of the Salt and Light (Mt 5:1316).
Throughout the Gospels, Jesus employs memorable parables to depict life in the kingdom of God.
The kingdom of God is like a festive wedding banquet (Mt 22:2; 25:10); everyone desires invitation
to this jubilant celebration. For field laborers, the kingdom is like the unbelievable harvestthe
kind every farmer plagued with drought and insects dreams about (Mt 13:8). For fisherman, the
kingdom is like a net that unexpectedly catches a huge multitude of fish (Mt 13:47). And for everyone, the kingdom of God is like a hidden treasure one stumbles upon unexpectedly (Mt 13:44).
J esus also uses parables to present a brilliantly painted image of God as a compassionate father
overflowing with grace and mercy (Lk 15). God dresses himself to serve, as one who places our
needs first (Lk 12:37). Imagine a debt that would take 164,000 years to repayGod forgives it
entirely (Mt 18:24,27).
Parables also show God coming to the aid of the social outcasts, the marginalized, disenfranchised and underprivileged. Samaritans (Lk 10:2937), tax collectors (Lk 18:914), beggars
(Lk16:1926) and widows (Lk 18:18) become the heroes in parables.
J esus uses parables to note how people can live his teachings on love and justice. The follower of
Jesus must be like a tree that bears fruit (Mt 7:1620; Lk 13:69); Gods true children not only
hear but do his will (Mt 7:2123; 21:2830). Jesus disciples must be ready as they actively wait
for his second coming (Mt 24:4225:46).
Finally, Jesus use of parables helps envision the type of difference a community of Christ followers can make in the world. It is the salt of the earth and the city set upon a hill (Mt 5:1316).
4/22/16 10:54 AM
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f e aT U R e s

gave them to the people. 20 They all ate and were

Jesus Walks on the Water

missed them, he went up on a mountainside by

14:17 five loaves of bread and two fish A meal that

This type of small sailboat was very

The cast net

THE PARABLES OF JESUS

THEMES THAT CAN BE SEEN IN THE PARABLES INCLUDE:

of the law, he asked them where the Messiah was

you, Bethlehem, in the land

The Escape to Egypt

7 Then Herod called the Magi secretly and found

out from them the exact time the star had ap

Three detailed life-of-Jesus

Shepherds visit Jesus.

Mary and Joseph

house, they saw the child with his mother Mary,

The same imagery is used throughout the OT (see Eze

Simon and Anna

The Magi come

Herod kills all male

27 family trees and

Jesus Family Tree According to Matthew

is worth his keep. 11 Whatever town or village you

student is not above the teacher, nor a

10:11 worthy person Refers to someone willing to

five plausible options for understanding this reference:

10:16 25 Jesus himself will face persecution; so too

10:26 nothing concealed that will not be disclosed

10:16 as shrewd as snakes In the Biblical world,

10:34 39 While some receive Jesus message eagerly

ferocious wolves. 16 By their fruit you will recog

True and False Disciples

everyone who says to me, Lord, Lord,

The Wise and Foolish Builders

contradict his instruction as false prophets people who

came down, the streams rose, and the winds blew

Jesus Heals a Man With Leprosy

When Jesus came down from the mountain

notes with the unique

TheGreek word traditionally translated leprosy was used for

7:27 it fell with a great crash Indicates complete

Andrew; James son of Zebedee, and his brother

message: The kingdom of heaven has come near.

TheGreek word traditionally translated leprosy was used for

p. XXXX. Andrew This is the last mention of Andrew by

ment at the end of the list probably reflects his later

10:8 The actions listed here authenticate the disciples

The Twelve Apostles

James, son of Zebedee

James, son of Zebedee

James, son of Alphaeus

James, son of Alphaeus

James, son of Alphaeus

James, son of Alphaeus

Simon the Zealot

Simon the Zealot

Simon the Zealot

Simon the Zealot

Judas, son of James

Judas, son of James

up to Peter and said, Surely you are one of them;

Judas Hangs Himself

Early in the morning, all the chief priests

Little is known of this Roman governor of Judea, but his

the price set on him by the people of Israel, 10 and