Chapter 11

1: And all of (kol) the land (erets earth, and ground) existed one (echad) language (saphah - a combination of words spoken in a way to communicate a message, a distinct verbal code used by a very large unit, usually a national or tribal group) and few (achadim few, same or one) words (dabar statements and messages, manner of speaking).

 

2: And it came to exist (hayah) they set out (nasa - moved on, left, traveled on, tore up, let loose, broke camp, set out and journeyed) from the east, and found (motsa discovered, uncovered, learned the location of, obtained, and came to posses) valley or plain (biqah) in the land (erets earth, and ground) of Shinar (shinar - Tooth of the city, change of city, casting out, scattering all manner of ways, area latter known as Babylon), and established a dwelling place (yashab inhabited, dwelt, lived, stayed, sat crouched, restored and renewed themselves) there.

 

3: And each man (ish) said (amar - spoke with a focus on the content to follow; thought, intended, commanded, and promised) to his neighbor (rea fellow country man, friend, companion) Come! (haba) Make bricks (laban - a process of sun baking or kiln baking clay earth, sometimes mixing with vegetable matter to make stronger, as a building material). Bricks (leben - a sun-dried, building material for construction, made of clay, can be mixed with stabilizing material such as straw, tile, or clay writing tablet) and burn them (seraph) to bake them (serepha - use heat to change the composition of a material, but not consume the material). And the bricks (leben - a sun-dried, building material for construction, made of clay, can be mixed with stabilizing material such as straw, tile, or clay writing tablet) existed (hayah) to them for building stones (eben - a piece of rock as a building material) and the tar (chemar - a viscous thick hydro- carbon liquid which is the result of destructive distilling of organic material such as peat, wood, coal, with properties conducive to use as water-proofing or mortar, bitumen) existed (hayah) to them for mortar (chomar - a substance that binds building materials together, such as stone or brick). This is usually rendered one, but since the common word for one echad was used in the same sentence, I believe that the reason for achadim to be used here, is to convey a different meaning, and since achadim same and one would convey the same meaning, few is in my opinion a more appropriate rendering.

 

4: And they said (amar - spoke with a focus on the content to follow; thought, intended, commanded, and promised), Come! (haba) Build (banah - construct and establish) to us cities (iwr - inhabited population centers) and a watch tower (migdal) and with its top (rosh head, uppermost part) in the sky (shamayim heavens), and produce (asah make, usually implying the use of existing materials) for us a name (shem - proper designation) so that we are not (pen) spread out (naphats scattered and dispersed) upon the face of (pen the surface of) the whole (kiy) of the land (erets earth, region and ground).

 

5: And Yahuweh descended (yarad - went down) to see (ra'ah - inspect) the cities (iwr - inhabited population centers) and the watch tower (migdal) which relationally (asher) the sons of the man (adam) had built (banah - constructed and established).

 

6: And Yahuweh said (amar - spoke with a focus on the content to follow; thought, intended, commanded, and promised) Behold (hen - now look and see) one (echad) family (am clan, kin, nation, people, or group) and one language (saphah - a combination of words spoken in a way to communicate a message, a distinct verbal code used by a very large unit, usually a national or tribal group) to all of (kiy) them, and this they defiled (halal - profaned, treated with contempt, desecrated, dishonored, caused others to be of lower status and so be in a humbled position, he pierced and cast down others, he began) to produce (asah make, usually implying the use of existing materials) and now (atta - a point of time simultaneous with the narration itself) nothing will be impossible (basar - be thwarted from a successful solution) from them, all of (kiy) which relationally (asher) they plan (zamam plot, intend, resolv, decid, choose, and determin) to produce (asah make, usually implying the use of existing materials).

 

7: Come! (haba) we will descend (yarad - go down) and there confuse (balal confound, and mix up) their language (saphah - a combination of words spoken in a way to communicate a message, a distinct verbal code used by a very large unit, usually a national or tribal group) so that relationally (asher) each man (ish) will not hear (sama' - heed and obey, listen to, understand) his neighbors (rea fellow country man, friend, companion) language (saphah - a combination of words spoken in a way to communicate a message, a distinct verbal code used by a very large unit, usually a national or tribal group).

 

8: And Yahuweh scattered (puts where moved to many different places, like seeds being sown in a field) from there upon the face of (pen the surface of) the whole (kiy) of the land (erets earth, region and ground), and they ceased (chadal stopped, refrained, abandoned, failed, gave up and refused) to build (banah - construct and establish) the cities (iwr - inhabited population centers).

 

9: Upon this its name (shem proper designation) is called (qara - proclaimed) Babel (babel confusion, region East Mediterranean empire and its capital city, also called Babylon) because (kiy) there Yahuweh confused (balal confounded, and mixed up) the language (saphah - a combination of words spoken in a way to communicate a message, a distinct verbal code used by a very large unit, usually a national or tribal group) of the whole (kiy) of the land (erets earth, region and ground), and from there Yahuweh scattered (puts where moved to many different places, like seeds being sown in a field) them upon the face of (pen the surface of) the whole (kiy) of the land (erets earth, region and ground).

 

10: These are the lines of descendants (toledoth genealogies, accounts of births, birth records of a family) of Shem (shem - personal name and proper designation): Shem (shem - personal name and proper designation) son one hundred (meyah) years (shanah) and he brought forth (yalad gave birth to) Arphaxad (arpakshad one that releases, city North East of Nineveh) two years after the flood (mabbuwl - deluge of overwhelming proportions). 11And Shem (shem - personal name and proper designation) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he brought forth (yalad gave birth to) Arphaxad (arpakshad one that releases, city North East of Nineveh) five (hames) hundred (meyah) years (shanah), and brought forth (yalad gave birth to) sons and daughters.

 

12: And Arphaxad (arpakshad one that releases, city North East of Nineveh) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) five (hames) and thirty (sheloshim) years (shanah) and brought forth (yalad gave birth to) Shelah (shelah a weapon or missile as sent against an enemy).

 

13: And Arphaxad (arpakshad one that releases, city North East of Nineveh) lived (chayah was alive, conceiving, nurturing, restoring, and This is a literal rendering of the Hebrew. In the Hebrew it is ben-meyah shanah or son-one hundred years. This could mean when Shem was a son of one hundred years, or that when Shem's first son was one hundred years, he fathered Arphaxad. I am prone to believe the first, but the language is a bit ambiguous. (sustaining life) after he brought forth (yalad gave birth to) Shelah (shelah a weapon or missile as sent against an enemy), three (sheloshah) years (shanah) and four (arba) hundred (meyah) years (shanah), and brought forth (yalad gave birth to) sons and daughters.

 

14: And Shelah (shelah a weapon or missile as sent against an enemy) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) thirty (sheloshim) years (shanah) and brought forth (yalad gave birth to) Eber (abur he who passed over the region beyond, from a root meaning to pass over a river).

 

15: And Shelah (shelah a weapon or missile as sent against an enemy) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he brought forth (yalad gave birth to) Eber (abur he who passed over the region beyond, from a root meaning to pass over a river) three (sheloshah) years (shanah) and four (arba) hundred (meyah) years (shanah), and he brought forth (yalad gave birth to) sons and daughters.

 

16: And Eber (abur he who passed over the region beyond, from a root meaning to pass over a river) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) four (arba) and thirty (sheloshim) years (shanah), and brought forth (yalad gave birth to) Peleg (peleg - stream of water with relatively small amount of liquid flowing in it, but usually used to cultivate plants and so bring prosperity, flow or outpouring the movement of liquid from one place to another).

 

17: And Eber (abur he who passed over the region beyond, from a root meaning to pass over a river) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he brought forth (yalad gave birth to) Peleg (peleg - stream of water with relatively small amount of liquid flowing in it, but usually used to cultivate plants and so bring prosperity, flow or outpouring the movement of liquid from one place to another) thirty (sheloshim) years (shanah) and four (arba) hundred (meyah) years (shanah), and he brought forth (yalad gave birth to) sons and daughters.

 

18: And Peleg (peleg - stream of water with relatively small amount of liquid flowing in it, but usually used to cultivate plants and so bring prosperity, flow or outpouring the movement of liquid from one place to another) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) thirty (sheloshim) years (shanah) and brought forth (yalad gave birth to) Reu (reu associate or friend).

 

19: And Peleg (peleg - stream of water with relatively small amount of liquid flowing in it, but usually used to cultivate plants and so bring prosperity, flow or outpouring the movement of liquid from one place to another) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he brought forth (yalad gave birth to) Reu (reu associate or friend) nine (tishah) years (shanah) and two hundred (metyahim) years (shanah), and he brought forth (yalad gave birth to) sons and daughters.

 

20: And Reu (reu associate or friend) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) two (shettayim) and thirty (sheloshim) years (shanah) and brought forth (yalad gave birth to) Serug (serug branch or shoot).

 

21: And Reu (reu associate or friend) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he brought forth (yalad gave birth to) Serug (serug branch or shoot), seven (shaba) years (shanah) and two hundred (metyahim) years (shanah), and he brought forth (yalad gave birth to) sons and daughters.

 

22: And Serug (serug branch or shoot) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) thirty (sheloshim) years (shanah) and brought forth (yalad gave birth to) Nahor (nahor Snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River).

 

23: And Serug (serug branch or shoot) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he and brought forth (yalad gave birth to) Nahor (nahor Snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life), two hundred (metyahim) years (shanah), and he brought forth (yalad gave birth to) sons and daughters.

 

24: And Nahor (nahor Snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) nine (tishah) and twenty (esrim) years (shanah) and brought forth (yalad gave birth to) Terah (terach you may breath, delay).

 

25: And Nahor (nahor Snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) after he brought forth (yalad gave birth to) Terah (terach you may breath, delay), nineteen (tesaesreah) years (shanah) and one hundred (metyah) years (shanah), and brought forth (yalad gave birth to) sons and daughters.

 

26: And Terah (terach you may breath, delay) lived (chayah was alive, conceiving, nurturing, restoring, and sustaining life) seventy (shibim) years (shanah) and brought forth (yalad gave birth to) Abram (abram - high father, the exalted father, high and lofty thinker, honored father), Nahor (nahor Snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River), and Haran (haran mountaineer, very high, enlightened and strong).

 

27: And these are the lines of descendants (toledoth genealogies, accounts of births, birth records of a family) of Terah (terach you may breath, delay): Terah (terach you may breath, delay) brought forth (yalad gave birth to) Abram (abram - high father, the exalted father, high and lofty thinker, honored father), Nahor (nahor snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River), and Haran (haran mountaineer, very high, enlightened and strong), and Haran (haran mountaineer, very high, enlightened and strong) brought forth (yalad gave birth to) Lot (lot a covering or veil, to cover or conceal). 28And Haran (haran mountaineer, very high, enlightened and strong) died (muwth suffered a physical death, could be a natural death, it could also mean he was put to death) in front of (al) in the presence of (paneah) Terah (terach you may breath, delay) his father, in the land (erets earth, and ground) of his birth (moledeth

 

16: Muwth can convey both the concept of dead or dying, but it can also mean to kill or put to death.

 

17: al on, at among, before, towards, onto, upon, to, against, by, for, over, because, concerning, on, when, during, in addition to.

 

18: Paneah face, mouth, surface, appearance, presence, in front of, before, confront, extreme oppression.

 

19-28: Because al and paneah have so many possible renderings and muwth caries both the connotation of dying as well as being killed, it is tough to say how this should be rendered. In the context there are many equally valid renderings. Muwth al paneah could be rendered any of several ways. It could be saying that he died in the presence of his father, he was murdered in the presence of his father, he was murdered/died because of the presence of his father, place of birth, family or relatives), in Ur (ur - the burning heap in the region of the rising sun), Chaldea (Kasdimah wise men, astrologers, soothsayers, demons, from a root meaning lay waste or destroy, a land roughly in the area of modern day South Iraq, also called Babylonia).

 

29: And Abram (abram - high father, the exalted father, high and lofty thinker, honored father), and Nahor (nahor snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River) took (laqach grasped hold of and received) to them wives (issah) the name (shem) of Abrams (abram - high father, the exalted father, high and lofty thinker, honored father) wife (issah) Sarai (saray contentious, quarrelsome, my ruler, my princesses) and the name (shem) of Nahors (nahor snorting, breathing hard, slayer, inflamed, heated, possibly town in North Syria near Habor River) wife (issah) Milcah (milkah queen, female ruler, and royal wife), daughter of Haran (haran mountaineer, very high, enlightened and strong), father of Milcah (milkah queen, female ruler, and royal wife), and father of Iscah (yiskah - she will look out, as to God, she will see, sheltered, protected, he will pour out, he will anoint her, he will screen her).

 

30: And Sarai (saray contentious, quarrelsome, my ruler, my princesses) existed (hayah) infertile (aqar barren, sterile, sexually infertile, unable to bare children). Not existing (ayin) to her a child (walad).

 

31: And Terah (terach you may breath, delay) took (laqach grasped hold of and received) Abram (abram - high father, the exalted father, high and lofty thinker, honored father) his son, and Lot (lot a covering or veil, to cover or conceal) son of Haran (haran mountaineer, very high, enlightened and strong), his sons son, and Sarai (saray contentious, quarrelsome, my ruler, my princesses) his daughter-in-law, Abram (abram - high father, the exalted father, high and lofty thinker, honored father) his sons wife (issah), and went forth (yatsa' -departed) with them from Ur (ur - the burning heap in the region of the rising sun), Chaldea (Kasdimah wise men, astrologers, soothsayers, demons, from a root meaning lay waste or destroy, a land roughly in the area of modern day South Iraq, also called Babylonia) traveling (halak walking) towards the land (erets earth, and ground) Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection). And they arrived at (bow' came to, and entered) up to Charan (charan crossroads, very dry, a place parched with the sun, a city in North Mesopotamia) and dwelt (yashab sat, remained and abided) there.

 

32: And the days of Terah (terach you may breath, delay) existed (hayah) five years and two hundred years, and Terah (terach you may breath, delay) died (muwth) in Charan (charan crossroads, very dry, a place parched with the sun, a city in North Mesopotamia).

 

Chapter 12

1: Indeed (wa), Yahuweh spoke (amar - communicated) with ('el) Abram (Abram - from ab - father, and ruwm - to rise up and to be held in high esteem): Walk out of (halak min - proceed away from, come out of, and journey from) your country (atah erets - your land, place, realm and world in a regional sense) and away from (min) your relatives (atah moledeth - your kin and family, your birthplace and origins) and away from (min) your fathers (ab) house (bayith - home and household), to the land (erets - realm, place, and country) which by relationship (asher) I will show you and provide (ra'ah - allow you to see, inspect, consider, and find delight in).

 

2: I will make of you (asah atah - fashion and accomplish, perform and produce through you) a great, mighty, powerful, and abundant, even affluent (gadowl - important and enabled, empowered and distinguished, majestic and honored, high in magnitude and extent, and exceedingly wealthy) nation of people (gowy population of Gentiles). I will kneel down and adore you (barak - go down, greet, and bless you). I will nurture and magnify through (gadal - nourish and rear, cause to grow and lift up, empower and do great things by way of) your name (shem - your designation, your mark and renown). You shall exist as (hayah) the voice of excellence, as the vow which promotes prosperity and peace, as the oath which blesses (barakah - the source of something sought after and obtained, as the formula for relationship, as the manifestation of the gift of the One who kneels down in adoration and who brings enjoyment and goodness).

 

3: I will kneel down and adore, blessing (barak - I will love, favorably and eternally endure with, and empower) those who bless and adore you, and I will slight, trifle with, and abate (qalal - view as worthless and insignificant; nullify, omit, reduce, recede from, decrease, and terminate) him who curses you (arar - invokes harm or injures you; threatens, entraps, binds, punishes, or oppresses you by way of a spell), and I will recede from, slight, trifle with, and diminish (qalal - view as worthless and insignificant, trivialize, and show no regard for, despise and disdain, treat with contempt, hold in low esteem, nullify, omit, reduce, decrease, diminish, and terminate) him who Because of the dual meaning of Hebrew words, the implication is to God's (el - into the Mighty One's) realm (erets - land, place, and country) curses you (arar - invokes harm or injures you; threatens, entraps, binds, punishes, and oppresses you by way of a religious vow). And through you all (kol) the families and classes of people (mishpachah - nations and races) of the earth (adamah - those who are of the same substance as —Adam) shall be adored and blessed (barak - enjoy the benefit of Me kneeling down in adoration).

 

4: And Abram went (halak walked, traveled and left) as relationally (asher) Yahweh had asked (dabar) him and Lot (lot a covering or veil, to cover or conceal) went (halak walked, traveled and left) with him. And Abram was a son five (hames) years (shanah) and seventy (shibim) years (shanah) when he went away (yatsa' departed) from Charan (charan crossroads, very dry, a place parched with the sun, a city in North Mesopotamia).

 

5: And Abram took (laqach grasped hold of and received) his wife (issah) Sarai (saray contentious, quarrelsome, my ruler, my princesses) and Lot (lot a covering or veil, to cover or conceal) his brothers son and all (kol) their possessions (rekuwsh property, goods, and belongs) which relationally (ahser) they had gathered (rekas acquired and accumulated) and the souls (nepesh) which relationally (asher) they had produced (asah made, usually implying the use of existing materials) in Charan (charan crossroads, very dry, a place parched with the sun, a city in North Mesopotamia), and they departed (yatsa' went away) to go (halak walk and travel) to the land (erets earth, and ground) Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection) and they came to the land (erets earth, and ground) Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection).

 

6: And Abram traveled (abar) in the land (erets earth, and ground) until the place (maqom standing place, area, home, dwelling, office, the source) Sichem (shekim to get up, rise and take action early in the day, shoulder, the area of the body that carries burdens, an elevated range of land, a town on border of Manasseh and Ephraim) until the tree (allon large tree, usually and oak or terebinth) Moreh (moreh teacher). And the Canaanites (kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection) were then in the land (erets earth, and ground).

 

7: Then Yahuweh appeared to (ra'ah el - became visible to and was beheld by) Abram. He said (amar - promised), To your seed (zera' - offspring and descendants, family and race) I give (natan - bestow, grant, devote, ascribe, assign, and entrust) this land (erets - ground, country, place, region, and realm). So he built (banah - constructed and established) an altar (mizbeh - place for expressing appreciation) there to Yahuweh who had appeared (ra'ah - revealed Himself) to him.

 

8: From (min) there (sam) he moved to (ataq - proceeded and advanced to) the eternal (qedem - ancient or eastern) mountain (har), toward (la - among and near) the House of God (bayith el - home and family, household of the Mighty One), and stretched out (natah - spread out and extended, pitched) his tent (ohel - portable dwelling and home), the House of God (bayith el - home and family, household of the Mighty One) between the eternal (qedem) waters (yam) and ruin (ay - desolation and destruction). And there he built an altar to Yahuweh and called out (qara' - summoned and proclaimed, said and read aloud) Yahuwehs personal and proper name (shem).

 

9: And Abram set out (nasa - moved on, left, traveled on, tore up, let loose, broke camp, set out and journeyed) going (halak walking, and traveling) and traveling on (nasa - moved on, left, set out, tore up, let loose, broke camp, set out and journeyed) to Negeb (negeb - geographical region South of Judah, its center at Beersheba, the south or southern region).

 

10: And there existed (hayah) famine (ra'ab a lengthy, pandemic lack of food) in the land (erets - ground, country, place, region, and realm). And Abram descended (yarad - went down) into Mizraim (Mitsrayim the oppressive crucible, the region of Egypt) to live as a stranger (gur to be in a place with a focus that one is living as a guest or stranger in that place) there. Because (kiy indeed and truly) the famine (ra'ab a lengthy, pandemic lack of food) was severe (kabed heavy, large, harsh, thick, stubborn, and difficult) in the land (erets - ground, country, place, region, and realm).

 

11: And it existed (hayah) that relationally (asher) as he came near (qareb approached) to entering Mizraim (Mitsrayim the oppressive crucible, the region of Egypt) that he said (amar - spoke with a focus on the content to follow, thought, intended, commanded, and promised) to Sari his wife, Behold! (hinneh Look! Now! a marker used to liven narrative, change a scene, emphasize an idea, calling attention to a detail) Please! (na I beg you! a marker of emphasis, with a focus on the desire of the speaker, used to heighten a sense of urgency, intensity) I know (yada' -- know intimately, understand, and recognize) indeed (kiy) you are a beautiful (yapheh fair, lovely, handsome, and proper) women to look at (mareh to see, to view with your eyes).

 

12: And it will exist (hayah) when (kiy) the Mizraim (Mitsrayim the oppressive crucible, the region of Egypt) see (raah view and consider) you, that they will say (amar - speak with a focus on the content to follow), This is his wife. And they will kill (harag put to death, slay) me. And you they will keep alive (chayah).

 

13: Please! (na I beg you! a marker of emphasis, with a focus on the desire of the speaker, used to heighten a sense of urgency, intensity) Say (amar) you are my sister. In order that (lema'an for the sake of, on account of, in the intent that) it will be good (yitab be better, be well) concerning me, for your sake (abur for your behalf), and my soul (nepesh) will live (chayah continue to be alive, conceiving, nurturing, restoring, and sustaining life) because of (biglal on account of) you.

 

14: And it existed (hayah) when Abram came into Mizraim (Mitsrayim the oppressive crucible, the region of Egypt) and the Mizraim saw (raah viewed and considered) indeed (kiy) the woman was exceedingly (meod) beautiful (yapheh fair, lovely, handsome, and proper).

 

15: And Pharaohs (par'oh the title of the Egyptian kings) commander (sar captain, military officer, prince, government official) saw (raah viewed and considered) her, and praised (halal bragged on, boasted, and extolled) her unto Pharaoh, and the woman was taken (laqach grasped hold of and received) to Pharaohs house (bayith - home and household).

 

16: And to Abram he was good (yitab), for her sake (abur on her behalf), and to him existed (hayah) a flock of small animals (tson usually sheep, goats or other clean animals), and herds of large mammals (baqar usually cattle, oxen, horses, camels, etc), and male donkeys (chamor domestic male donkey, an unclean animal), and male servants (ebed bond servant, one who is owned by another for service until sold to another, or worked his way out of slavery, or a servant, one who helps in the service to another, but not necessarily a possession of another) and female servants (shiphchah female bond servants, female slave, a person owned by another for service, usually of low social status, but with some societal rights), and female donkeys (athon a domestic beast for travel or burden bearing), and camels (gamal).

 

17: And Yahuweh touched (naga' - made contact with, struck, drove back, plagued, and afflicted) Pharaoh with great (gadowl - enormous in magnitude and intensity, mighty, important and distinguished; from gadal, meaning to be magnified, great and powerful; to make and do great things) plagues (nega assaults, pestilence, infections) and his house (bayith - home and household) upon the word (dabar statement and message of) of Sari Abrams wife.

 

18: And Pharaoh called out (qara' - summoned and proclaimed, said and read aloud) to Abram and said (amar - spoke with a focus on the content to follow, thought, intended, commanded, and promised), What (ma) is this, you have done (asah effected and produced) to me? Why (ma) did you not inform (nagad - report to and tell) me indeed (kiy) she is your wife?

 

19: Why did you say (amar - spoke with a focus on the content to follow, thought, intended, commanded, and promised) She is my sister? So that I would take (laqach grasp hold of and receive) her to me to be a wife. And now behold! (hinneh Look! Now! a marker used to liven narrative, change a scene, emphasize an idea, calling attention to a detail) take (laqach grasp hold of and receive) your wife and leave (halak walk away, and travel away).

 

20: And concerning (al) him Pharaoh commanded (tsawah - ordered, told, instructed, gave direction, decreed, stated with force and authority what others must do, appointed and ordained) his mortal men (enowsh), and they sent out (shalach released and set free) him and his wife, and all (kiy) which relationally (asher) belonged to him.

 

Chapter 13

1: And Abram went up (alah ascended and rose) from Mizraim (Mitsrayim the oppressive crucible, the region of Egypt), him and his wife, and all (kol) which relationally (asher) was his, and Lot (lot a covering or veil, to cover or conceal) with him to Negeb (negeb - geographical region South of Judah, its center at Beersheba, the south or southern region).

 

2: And Abram was exceedingly (meod) abundant (kabed heavy, large, harsh, thick, stubborn, and difficult) in livestock and possessions (miqneh), in silver (keseph), and in gold (zahab).

 

3: And he walked (halak - proceeded and traveled) on his journey (massa his travels from place to place, he broke camp and pulled up his tent, and set out) from Negeb (negeb - geographical region South of Judah, its center at Beersheba, the south or southern region) up to Bethel (betheel house of God, ancient place and seat of worship in Ephraim on border of Benjamin, a town about 12 miles North of Jerusalem) up to the place (maqom standing place, area, home, dwelling, office, the source) where relationally (asher sham) his tent (ohel - portable dwelling and home) existed (hayah) in the beginning (techillah at first, earlier, before) between Bethel (betheel house of God, ancient place and seat of worship in Ephraim on border of Benjamin, a town about 12 miles North of Jerusalem) and between Hai (ai heap of ruins, a royal city of the Canaanites, situated east of Bethel, in the northern part of the territory

of the tribe of Benjamin).

 

4: Up to the place (maqom standing place, area, home, dwelling, office, the source) of the altar (mizbeah place for expressing appreciation, based upon zabach, a place to slaughter an animal as a sacrifice) which relationally (asher) he had prepared and produced (asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) there earlier (rishon the first time he was there), and there Abram called out (qara' - summoned, proclaimed, announced) in Yahuwehs name (shem - proper designation and renown).

 

5: And also to Lot walking (halak - proceeding and traveling) with An alternative rendering of this is between Beth'el and between the heap of ruins, since Ai is presented as HaAi, with Ha being Hebrew for the, thefor the Ai, or the heap of ruins. Abram, existed with (hayah) a flock of small animals (tson usually sheep, goats or other clean animals), and herds of large mammals (baqar usually cattle, oxen, horses, camels, etc) and tents (—ohel - portable dwellings and homes).

 

6: And the land (erets - region, place, and realm) could not bear (nasa' - carry, tolerate, and endure) them, so that they could dwell (yashab sit, remain and abide) together because (kiy - indeed) their possessions (rekuwsh property, goods, and belongs) existed (hayah) many (rab a great many, numerous), so that they could not prevail in (lo-yakol- could not attaine success in, were not capable of) dwelling (yashab siting, remaining and abiding) together.

 

7: And there existed (hayah) hostility (rib contention, strife, disputes, quarlling, taunting, and fighting) between the shepherd of (raah one who cares for and feeds) Abrams livestock (miqneh) and between the shepherd of (raah one who cares for and feeds) Lots livestock (miqneh). And the Canaanites (kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; fromkana', meaning humbled and subdued, brought into subjection) and the Perizzite (perizzi villagers, open without walls, a Canaanitish race, dwelling in the mountains of Judah) then dwelt (yashab sat, remained and abided) in the land (erets - region, place, and realm).

 

8: And Abram said (amar) to Lot, Please (na) let there exist (hayah) not hostility (rib contention, strife, disputes, quarlling, taunting, amd fighting) between me and between you, and between my shepherd (raah one who cares for and feeds) and between your shepherd (raah one who cares for and feeds) because indeed (kiy) we are brothers (ach blood realatives, countryman and kin).

 

9: Is not (halo) the whole (kol) land (erets - region, place, and realm) in your presence (paneh)? Please separate (parad part, scatter, disperse and set out) from among me, if you go to the left (simel go to the left) and I go to the right (yaman turn and walk right), or if you go to the right (yaman turn and walk right), and I go to the left (simel).

 

10: And Lot lifted up (nasa' - raised) his eyes (ayin) and saw (ra'ah) all of (kol) the Jordanian (yarden decending, and flowing down, river running North to South from the headwaters about Lake Galilee to the northern entrance of the Dead Sea) plains (kikkar - geographical area as a broad unbroken expanse of land) that indeed (kiy) all of (kol) it was well watered (mashqeh a land which is useable for abundant grazing and agriculture), before Yahuweh destroyed because of its corruption (sahat He ravaged, ruined, devastated and destroyed it, because it had become a putrid and polluted slime pit of corruption and decay) Sodom (sadom - from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure) and Gomorrah (amorah - to manipulate people as if they were merchandise, to have tyrants treat the masses as slaves), like Yahuwehs sheltered garden (gar - protective enclosure, covered and defended place), like the land (erets - region, place, and realm) of Mizraim (Mitsrayim oppressive crucible, the region of Egypt) as you come to Zoar (tssoar to b small, little or younder, a town of the plain of Jordan, 5 miles South of the very end of Dead Sea).

 

11: And Lot desired and choose (bahar - preferred and selected) to him all of (kol) the Jordanian (yarden decending, and flowing down, river running North to South from the headwaters about Lake Galilee to the northern entrance of the Dead Sea) plains (kikkar - geographical area as a broad unbroken expanse of land) and Lot journeyed (massa traveled from place to place, he broke camp and pulled up his tent, and he set out) east (qedem - direction of the rising sun). And they separated (parad parted, scattered, disperseed and set out) each man (ish) from his brother (ach blood realative, countryman and kin).

 

12: Abram dwelt (yashab sat, remained and abided) in the land (erets - region, place, and realm) of Canaan (kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; fromkana', meaning humbled and subdued, brought into subjection), and Lot dwelt (yashab sat, remained and abided) in the cities (iwr - inhabited population centers) of the plains (kikkar - geographical area as a broad unbroken expanse of land) and pitched his tent (ahal) as far as Sodom (sadom - from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure).

 

13: To Yahuweh the men (enowsh weak and frail humans) of Sodom (sadom - from sad, meaning to be shackled with iron fetters as a prisoner in a The Hebrew is acctualy in the femine, so most acuratly it would be her, but I rendered it in the general nutral it to make it more clear in the English, since in English we don't have a fem and masc word using her would sound odd. (circular enclosure) were exceedingly (meod) evil (ra' - bad, harmful, morally inappropriate, malignant, and disagreeable, of no value, morally depraved, displeasing, and sad) and sinners (chata wicked, a class of person that has offended a standard, in this case Yahuwehs standard, i.e. the Torah, and so incurs moral guilt).

 

14: And Yahuweh said (amar) to Abram after Lot separated (parad parted, scattered, dispersed and set out) from him, Lift up (nasa' - raise) please (na) your eyes (ayin) and see (ra'ah) from the place (maqom standing place, area, home, dwelling, office, the source) which relationally (asher) you are, North (tsaphon the direction North, also the name of a mountain where the Canaanites believed their Gods lived, located on the East bank of the Jordan), and South (negeb - geographical region South of Judah, its center at Beersheba, the south or southern region), and East (qedem - direction of the rising sun), and West (yam the sea, a body of water).

 

15: Because indeed (kiy) all of (kol) the land (erets - region, place, and realm) which relationally (asher) you see (ra'ah), to you I give her as a gift (natan - grant a reward, bestow a present, ascribe, and entrust, devote and dedicate, even pay for and provide), and to your seed (zera' - offspring and descendants, extended family) until forever (olam - for all eternity, forevermore).

 

16: And I will make (sim cause, and bring about, place, appoint and preserve) your seed (zera' - offspring and descendants, extended family) like the dust (apar - fine dirt or very small natural material particles) of the land (erets - region, place, and realm) which relationally (asher) if a man was able (yakol- could prevail in, could attaine success in, and were capable) to number (manah count, and take a census of) the dust (apar - fine dirt or very small natural material particles) of the land (erets - region, place, and realm), also your seed (zera' - offspring and descendants, extended family) shall be numbered (manah counted, and taken a census of).

 

17: Raise up (qum), walk (halak - proceed and travel) in the land (erets - region, place, and realm) to the length of (arak) her, and to the width of (rachab) her, because indeed (kiy) to you I give as a gift (natan - grant a reward, bestow a present, ascribe, and entrust, devote and dedicate, even pay for and provide) her.

 

18: And Abram pitched his tent (ahal) and came and dwelt (yashab sat, remained and abided) to the tree (allon large tree, usually and oak or terebinth) of Mamre (mamre - seeing), which relationally (asher) is in Hebron (chebron confederation, conjunction, alliance, union, city South West of Jerusalem) and there he built (banah - established) an altar (mizbeah place for expressing appreciation, based upon zabach, a place to slaughter an animal as a sacrifice) to Yahuweh.

 

Chapter 14

1-2: And it existed (hayah) in that day (yowm) Amraphel (amraphel one that speaks of dark things, a command going out, obscure speech, the circle of the few, powerful people) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Shinar (shinar - Tooth of the city, change of city, casting out, scattering all manner of ways, area latter known as Babylon), Aryok (aryok the mighty lion, the moon god) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Ellasar (ellasar - declension of God, the name of a region, apparently to be sought near Babylonia and Elymais, some identify with the southern Babylonian kingdom of Larsa), Kedorlaomer (kedorlaomer - handful of sheaves, to bind sheaves, sheaf band, servants of the god Lagamar, to make merchandise) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Elam (olam hidden time, eternity, youth, area covering the territory of the Zagros Mountain range and of modern Luristan and Khuszistan, North East of the Persian Gulf (in modern Iran) with its capital at Susa), and Tidal (tidal - you shall be cast out of the Most High, you shall be cast out from heaven, object of fear or dread) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Goyim (goyim the gentile nations), prepared and produced (asah - caused to happen, made, gained and profited from, dealt with, ordained, fashioned, and brought about) war (milchamah - a combat between two parties generally conceived as a single event though several simultaneous or concurrent skirmishes can occur, go to war, struggle and battle) with Bera (bera son of evil, an evil gift) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan), and with Birsha (birsha son of wickedness) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Gomorrah (amorah - to manipulate people as if they were merchandise, to have tyrants treat the masses as slaves, people of fear, fear of the people, a rebellious people, two roots the first meaning a people and the second meaning to be fearful, and to tremble, can also mean depression based on the root meaning to bind or to subdue, therefore bondage, a city near the Dead Sea), Shinab (shinab tooth of the father) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Admah (admah earthy, red earth, town near Sodom and Gomorrah), and Shemeber (shemeber soaring on high, splendor and heroism) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Zeboiim (tsboim gathering of troops or soldiers, a military city, a town in the valley of Siddim), and the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Bela (bela devouring, destruction, consumption, a city on the southern shore of the Dead Sea), which herself is Zoar (tsoar to be small, little or younger, a town of the plain of Jordan, 5 miles South of the very end of Dead Sea).

 

3: All of (kol) these [Sodom, Gomorrah, Admah, Zeboiim, and Bela] joined (chabar united, allied, fastened and agreed) going to the Siddim (siddim cultivators, furrow, and plains, possibly at the South end of the Dead Sea) valley (ebeq - a low geographical formation between elevated areas), the salt sea.

 

4: Twelve years (shanah) they [Sodom, Gomorrah, Admah, Zeboiim, and Bela] were reduced to servitude (abad worked, labored, toiled, and were slave) to Kedorlaomer (kedorlaomer - handful of sheaves, to bind sheaves, sheaf band, servants of the god Lagamar, to make merchandise) and in the thirteenth year they rebelled (marad resisted, disobeyed, and the authority).

 

5-6: And in the fourteenth year Kedorlaomer (kedorlaomer - handful of sheaves, to bind sheaves, sheaf band, servants of the god Lagamar, to make merchandise) and the Kings (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) which relationally (asher) were with him came and struck (nakah - attacked, smite, hit, beat, and killed) Rephaim (rephaim - a very ancient nation of the Canaanites beyond Jordan, famous on account of their gigantic stature) in Ashteroth Qarnayim (ashteroth qarnayim fortress city of Gilead, Ashtaroth of the two horns; the crescent moon, ashteroth - queen of heaven, she who enriches, the pagan goddess from which the celebration of Easter comes) and the Zuzim (zuzim - an ancient trans-Jordanic people, commotions, terror and wanderers) in Ham (ham - sweltering hot and father-in-law) and the Emim (emim - powerful inhabitants of Moab, their name possibly having the associative meaning of instilling fear in their enemies, terrors, horrors, terrible men, giants) in Shaveh Qiryathayim (shaveh qiryathayim plain of the walled city), and the Horite (choray cave dwellers, fierceness, intensity, burning) in their mountains (har) Seir (seir rough, hairy, wooded, goat, rain or shower, land of Edom, South of Dead Sea) up to El Paran (el-paran strong and powerful, abounding in foliage, carnivores, possibly alternate name of Elath) which relationally (asher) is near the wilderness (midbar desert, wasteland, barren wilderness).

 

7: And they returned (suwb) coming to En-Mishpat (ayan-mishpat from ayan watch, think about and pay close attention to, and mishpat judgment), she is Kadesh (qadash set apart and consecrated, a desert North of Israel, on Orontes), and struck (nakah - attacked, smite, hit, beat, and killed) all of (kol) the fields (sadeh cultivated areas for growing) of the Amaleqi (amaleqi a people who lick up or exhaust, warlike, a dweller in the valley) and also the Amorites (Emori mountaineer, clan descended from Canaan) the dwellers (yashab sit, remain and abide in) in Chatsatson Tamar (chatsatson tamar pruning of the palm, an ancient oasis, near the Salt Sea).

 

8: And the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan) went out (yatsa' departed). And the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Gomorrah (amorah - to manipulate people as if they were merchandise, to have tyrants treat the masses as slaves, people of fear, fear of the people, a rebellious people, two roots the first meaning a people and the second meaning to be fearful, and to tremble, can also mean depression based on the root meaning to bind or to subdue, therefore bondage, a city near the Dead Sea), and the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Admah (admah earthy, red earth, town near Sodom and Gomorrah), and the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Zeboiim (tsboim gathering of troops or soldiers, a military city, a town in the valley of Siddim), and the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Bela (bela devouring, destruction, consumption, a city on the southern shore of the Dead Sea), which herself is Zoar (tsoar to be small, little or younger, a town of the plain of Jordan, 5 miles South of the very end of Dead Sea) and they took up position (—arak arranged, put in order and prepared, drew up in battle order) in battle (milchamah - a combat between two parties generally conceived as a single event though several simultaneous or concurrent skirmishes can occur, go to war, struggle and battle) with them in the Siddim (siddim cultivators, furrow, and plains, possibly at the South end of the Dead Sea) valley (ebeq - a low geographical formation between elevated areas).

 

9: With Kedorlaomer (kedorlaomer - handful of sheaves, to bind sheaves, sheaf band, servants of the god Lagamar, to make merchandise) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Elam (olam hidden time, eternity, youth, area covering the territory of the Zagros Mountain range and of modern Luristan and Khuszistan, North East of the Persian Gulf (in modern Iran) with its capital at Susa), and Tidal (tidal - you shall be cast out of the Most High, you shall be cast out from heaven, object of fear or dread) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Goyim (goyim the gentile nations), Amraphel (amraphel one that speaks of dark things, a command going out, obscure speech, the circle of the few, powerful people) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Shinar (shinar - Tooth of the city, change of city, casting out, scattering all manner of ways, area latter known as Babylon), Aryok (aryok the mighty lion, the moon god) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Ellasar (ellasar - declension of God, the name of a region, apparently to be sought near Babylonia and Elymais, some identify with the southern Babylonian kingdom of Larsa), four Kings (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) against the five.

 

10: And the Siddim (siddim cultivators, furrow, and plains, possibly at the South end of the Dead Sea) valley (ebeq - a low geographical formation between elevated areas) was tar pits and tar pits (beer beer chamar many many pits or wells of a viscous thick hydro-carbon liquid which is the result of destructive distilling of organic material such as peat, wood, coal, with properties conducive to use as water-proofing (pitch) or mortar (bitumen)), and the Kings (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan) and Gomorrah (amorah - to manipulate people as if they were merchandise, to have tyrants treat the masses as slaves, people of fear, fear of the people, a rebellious people, two roots the first meaning a people and the second meaning to be fearful, and to tremble, can also mean depression based on the root meaning to bind or to subdue, therefore bondage, a city near the Dead Sea) fled (nus attempted to escape) and fell (naphal- prostrated themselves, were oppressed, cast down, and died) there, and the remnant (shaar the rest, those left) fled (nus attempted to escape) to the mountains (har).

 

11: And they took (laqach grasped hold of and received) all of (kol) possessions (rekuwsh property, goods, and belongs) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan) and Gomorrah (amorah - to manipulate people as if they were merchandise, to have tyrants treat the masses as slaves, people of fear, fear of the people, a rebellious people, two roots the first meaning a people and the second meaning to be fearful, and to tremble, can also mean depression based on the root meaning to bind or to subdue, therefore bondage, a city near the Dead Sea) and all of (kol) their food (okel consumable food) and they went away (halak - departed and moved on).

 

12: And they took (laqach grasped hold of and received) Lot, Abrams brothers son, and his possessions (rekuwsh property, goods, and belongs) and went away (halak - departed and moved on), and he [Lot] had dwelt (yashab sat, remained and abided) in Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan).

 

13: And a fugitive (palit - one who has escaped captivity or danger) came and reported to (nagad - informed and told) Abram, the Hebrew (ibri he who passed over from the other side). And he [the fugitive] camped (shakan - lived and remained, dwelt and stayed) in the tree (allon large tree, usually and oak or terebinth) of Mamre (mamre - seeing) the Amorite (Emori mountaineer, clan descended from Canaan), brother of Eshkol (eshkol cluster of grapes), brother of Aner (aner exile, to shake or draw out, waterfall), and they were owners of (ba'al possessors or, masters of, those who had) a covenant relationship (beriyth - alliance, agreement, vow, constitution, compact, treaty, binding oath of friendship, and partnership) with Abram.

 

14: And Abram heard (shama' - received news of) indeed (kiy) his brother was captured (shabah taken captive, carried away, taken prisoner, carried off as plunder) and he poured out (riq called out and summoned, drew weapons for) his trusted workers (chanik trained servants, one who serves in a household, though not a slave, tried and trusted men, trained in combat), born (yalid - pertaining to being naturalized member of an extended family or clan through the process of birth as opposed to purchase) in his house (bayith - home and household), three hundred and eighteen. And pursued (radaph chased after, persecuted, hounded, and strove against) them up to Dan (dan - Northern border town of Israel, in the area of Dan, judge, judging, he that judges).

 

15: And he separated and divided (chalaq apportioned, divided for the intent of conquering and destroying) against them at night (layil - time of darkness and gloom, the absence of light), he and his servants (ebed bond servant, one who is owned by another for service until sold to another, or worked his way out of slavery, or a servant, one who helps in the service to another, but not necessarily a possession of another). And they struck (nakah - attacked, smite, hit, beat, and killed) and pursued (radaph chased after, persecuted, hounded, and strove against) them up to Hobah (chobah hiding place, North of Damascus) which relationally (asher) is North from Damascus (dammeseq activity, moist with blood, oldest standing city in the world, city of the plateau, North East of Mt. Hermon).

 

16: And he return (suwb - come back and restored) with all of (kol) the possessions (rekuwsh property, goods, and belongs) and also his brother Lot, and his possessions (rekuwsh property, goods, and belongs), and also returned (suwb - brought back and restored) the women and wives, and the people (am nation, a very large kinship group, regarded as related biologically as well as language and other cultural common features, family).

 

17: And the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan) went forth (yatsa' - departed) to meet (qorah encounter, have a meeting with) him after his return (suwb) from defeating (nakah - attacking, smiting, hitting, beating, and killing) Kedorlaomer (kedorlaomer - handful of sheaves, to bind sheaves, sheaf band, servants of the god Lagamar, to make merchandise) and the Kings (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) which relationally (asher) were with him inside the Shaveh (shaweh plain, wadi immediately East of the city of Jerusalem, some believe it is the Kidron) valley (ebeq - a low geographical formation between elevated areas), the Kings (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) Valley (ebeq - a low geographical formation between elevated areas).

 

18-20: And Malki-tsedeq (malki-tsedeq King of righteousness, from malak king, and tsedeq righteousness, vindication, justice, uprightness, that which is in accordance with the standard) King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Salem (shalem salvation, that which completes and finishes, rendering the payment in full; that which brings peace, prosperity, and well-being; that which represents a voluntary sacrifice to requite so as to repay the debt, returning and reestablishing the alliance of friendship; that which perfects and makes whole, rendering the beneficiary unharmed and at peace; that which provides compensation, recompensing damage incurred; that which restores, makes amends, and reinstitutes the fellowship) brought forth (yatsa' - delivered and produced) bread (lechem) and wine (yayin - naturally processed, fermented grape juice, in excess amounts can cause drunkenness), and he was a Kohen (kohen priest, cleric or minister) to God Most High (el-elyon - a title for the true God with a focus on him being supreme, and shows high status), and blessed him (barak - knelt down to greet him and lift him up), saying (amar), Blessed (barak) be Abram, to God Most High (el-elyon - a title for the true God with a focus on him being supreme, and shows high status), creator (qanah on who brought forth, as in giving birth, one who owns, one who has purchased, posses and has acquired) of the spiritual world (samayim - the heavens, and the abode of stars) and the material realm (erets - matter, the physical and natural world). And Blessed (barak) be God Most High (el-elyon - a title for the true God with a focus on him being supreme, and shows high status) who relationally (asher) delivered (magan handed over, bestowed, and presented) your enemies (tsar foes, adversaries, and opponents) into your hands (yad - a metaphor for individual power, control, care, capacity, and strength), and give (nathan set, commit, entrust, deliver, and bestow in a healthy and enduring fashion) to Him a tenth (maasrah - the setting aside a tenth of goods or money given as a gift or offering) from all (kol).

 

21: And the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan) said (amar) to Abram, Give (nathan set, commit, entrust. deliver, and bestow in a healthy and enduring fashion) to me the souls (nephesh - minds, hearts, bodies, and lives, the people), and the possessions (rekuwsh property, goods, and belongs) take (laqach grasp hold of and receive) to yourself.

 

22: And Abram said (amar) to the King (malak governmental head of a kingdom, often in ancient government the king embodied political, social, religious, and military authority) of Sodom (sedom - burning, conflagration, as being built on a bituminous soil, and being perhaps on this account liable to frequent fires, also means mystery or secret, from sad, meaning to be shackled with iron fetters as a prisoner in a circular enclosure, city on the South East border of Canaan), I lift up (rum actively raise, exalt, extol and promote) my hand (yad - a metaphor for individual power, control, care, capacity, and strength) to Yahuweh God Most High (el-elyon - a title for the true God with a focus on him being supreme, and shows high status) creator (qanah on who brought forth, as in giving birth, one who owns, one who has purchased, posses and has acquired) of the spiritual world (samayim - the heavens, and the abode of stars) and the material realm (erets - matter, the physical and natural world).

 

23: From a thread (chut - relatively thin and weak filaments woven together into a yarn or thread as a building block of cloth) and until a sandal thong (serok-na'al - a strip or string of leather to attach and fasten a sandal to a foot), and I will not take (laqach grasp hold of and receive) from all (kol) which relationally (asher) belongs to you, and you will not be able to say (asher), I made Abram rich (ashar made him wealthy, put him in a state of having a considerably greater number of possessions or money than is normal in a society, implying status and honor to those in this state).

 

24: Apart from what relationally (asher) the young men (na'ar) have eaten (akal - consumed), and the portion (chalaq allotment) of the mortal men (enowsh) which relationally (asher) went (halak walked, traveled and left) with me, Aner (aner exile, to shake or draw out, waterfall), Eshkol (eshkol cluster of grapes), and Mamre (mamre - seeing), they will take (laqach grasp hold of and receive) their portion (chalaq allotment).

 

Chapter 15

1: After (achar - following and pertaining to) these (el-leh) words (dabar - conversations and matters involving communication; messages and news), the Word (dabar) of Yahuweh came to exist with (hayah el) Abram (abram - father who uplifts) in the form of a visual and illuminating manifestation, which can be seen and experienced (machazeh - as a celebration of enlightening communication which can be beheld and visualized, as a window or aperture constructed for the purpose of flooding an area with light), saying (amar - promising and answering, claiming and avowing), Do not be awed (yare' al - do not be frightened or intimidated) Abram. I am (anokiy) your defender and shield (magen - your refuge, the one who covers and surrounds you, protecting you, shielding and delivering you). I am your reward (sakar - payment for passage, generous father and doorkeeper) who will make many increase and grow great (rabah - multiply and thrive, becoming greater than they are) in power and strength (ma'od - exceedingly abundant with regard to energy and force, capacity and ability).

 

2: But Abram said (amar) to Yahuweh, the father and head of the family (eden - the upright pillar of the tabernacle), What am I to be given (mah nathan)? I walk (halak - journey) childless (aryry - without a son or daughter) and the heir to my household is Eliezer (eli'ezer God is my help) of Damascus (dammeseq activity, moist with blood, oldest standing city in the world, city of the plateau, North East of Mt. Hermon).

 

3: Abram said (amar), But (hineh), you have given me no seed or offspring (zera'), no son (ben), no family (beiyth), and no heir (yaras).

 

4: Now behold (wa hineh), Yahweh replied (dabar) to him. Im saying that this man shall not be your heir. On the contrary (iym - as a concession) your (atah) brand (kiy - mark and identity, nature), your blessed relation (asher) shall come forth (yatsa' - be delivered and be produced as) a source of life (me'iym - a gusher of liquid which springs forth) from (min - out of) you (atah), and he will be your heir (yaras).

 

5: And He took him outside and said, Look at (nabat - gaze upon and observe) the heavens (samayim - sky, universe, and stars) and count the number of (sapar - take a census of the) stars (kobab) if (im) you are able to grasp (yakol - capable of recognizing) the quantity (sapar - number and count). He promised, This will be (hayah) your seed (zera' - offspring and descendants, extended family).

 

6: And he considered and determined (hasab - thought, reasoned, judged, and regarded) Yahuweh to be reliable and trustworthy (aman - dependable), just and right (tsadaqah - a truthful, vindicating savior).

 

7: Then He affirmed (amar) to him, I am (aniy) Yahuweh who for the purpose of a blessed and joyous relationship (asher) asked you to come out (yasa') of Ur (ur - meaning: the burning heap in the region of the rising sun, a.k.a., Satans realm) Chaldea (kasdym - land of sages, fortune tellers, magicians, and astrologers, a.k.a., Babylon) to give you this land (erets - region, place, and realm) as an inheritance (yaresh).

 

8: So he said (amar), Yahuweh, father and upright one (eden - the pillar and head of the family), how am I to know (yada' - be made aware of and understand, recognize and confirm) that I am an heir?

 

9-10: He said (amar) to him, Obtain a heifer (eglah - adolescent female cow) three (shalowsh - third in a series, and probably meaning a three-year-old cow), a female goat (ez), three years old (shalowsh), a ram (ayil - a male sheep or lamb), three years old, a dove (towr) and a young bird (gozal). He obtained them all (kol). He cut them in two (batar - divided them) in the middle (tavek) and he offered both halves (bether - parts and pieces), shouting out (rea') issuing a summons, inviting a special guest (qara'ysh), calling out an invitation with a thunderous voice. The birds were not cut in half.

 

11: When birds of prey descended upon the carcasses, Abram drove them away.

 

12: As the sun was going down, a deep sleep fell upon Abram. And behold, a great (gadolah - powerful and forceful, massively energetic) dreaded (emah - terror ridden and fearful) darkness (hasekah - absence of light which causes distress) came down around him.

 

13: Yahuweh said to Abram, Know and be known (yada' - recognize and be recognized). Be aware of and acknowledge (yada') that your seed (zar'aka offspring and descendants) will exist as aliens (ger - strangers and foreigners, temporary inhabitants lacking political status and rights) in a land (erets - country) which isnt theirs, reduced to servitude (abad - laborers) there, and they will be afflicted (anah - suffer and be humbled, oppressed and mistreated) for four-hundred years.

 

14: But that Gentile nation (goyw) which will reduce them to servitude [that being Egypt], I will judge (dyn - execute judgment). And afterward, they [Abrahams descendants] shall come out (yasa') with important possessions.

 

15: As for you, you shall go to your Father (ab) in peace, satisfied in the covenant, blessed, safe and saved (salowm - on friendly terms, restored, renewed, and rewarded, benefiting from restitution). You shall be buried prosperous (towb - beautiful and good), gray-headed in old age (sebah).

 

16: And they [the Yisraelites] shall return (suwb - come back and be restored) home here in the fourth generation (dowr rabi'i) because indeed the iniquity, perversity, and depravity (awon - wickedness and wrongdoing, liability and guilt) of the Amoriy (amory - soothsayers and word smiths, transliterated Amorites) is not yet (lo' ad) finished or complete (salem).

 

17: When the sun had gone down, and it was twilight, behold, a portable stove and smoker (asan tannuwr - fire pot for cooking, a smoker-oven for roasting) and an illuminated torch of fire (lappid es - portable source of light) passed through (abar) between the two halves (gezer).

 

18: On that day, Yahuweh cut the Covenant Relationship (beriyth - relational agreement) with Abram, saying (amar), To your seed (zera' - offspring and descendants, extended family) I give (nathan - bestow, permit, and grant, entrust and assign) this land (erets) from the river (nahar - stream) Mizraim (Mitsrayim oppressive crucible, the region of Egypt) until the river (nahar - stream) Euphrates (parat fruitfulness, the fertile river), the great (gadowl - enormous, substantial and severe) river (nahar - stream).

 

19-21: The Qenite (qeni to make a nest, to fabricate), and the Qenizzite (qenizzite - hunting), and the Qadowm (qadowm oriental, ancient), and the Chitti (chitti an annoyance, an annoyer, a dread, a fear), and the Perizzite (perizzi villagers, open without walls, a Canaanitish race, dwelling in the mountains of Judah), and the Rephaim (rephaim - a very ancient nation of the Canaanites beyond Jordan, famous on account of their gigantic stature), and the Amorites (Emori mountaineer, clan descended from Canaan), and the Canaanites (kana'an - people East of the Mediterranean including the Canaanite/Phoenicians, merchants, traders, servants, low region, lowland, from kana', meaning humbled and subdued, brought into subjection), and the Girgashite (Girgashi dwellers in a clayey soil, clan of Canaan), and the Jebusite (yebusi a place trodden down, a clan descended from Canaan, Canaanite name for Jerusalem).

 

Chapter 16

1: AndSarai (saray contentious, quarrelsome, my ruler, my princesses) Abrams (abram - high father, the exalted father, high and lofty thinker, honored father) wife (issah) did not bear (yalad - give birth to) children to him, and to her was a Mizraim (Mitsrayim oppressive crucible, Egyptian) female servant (shiphchah female bond servant, female slave, a person owned by another for service, usually of low social status, but with some societal rights), and her name (shem) was Hagar (hagar flight or to flee, came to mean fugitive in later Israel).

 

2: And Sarai said (amar) to Abram, Look, please (hinne-na), Yahuweh has restrained me (atsar has stopped me, held me back, and kept me) from bearing (yalad - give birth to) a child, come please to my female servant (shiphchah female bond servant, female slave, a person owned by another for service, usually of low social status, but with some societal rights) Hagar (hagar flight or to flee, came to mean fugitive in later Israel) perhaps (ulay - a marker showing uncertainty, but usually an expectancy that a positive will happen) I might build a family (banah - make, construct and establish a family) from her. And Abram listened to and obeyed (shama' - hear and heed, submit to) the voice of (qol - the sound of a cry or shout of sorrow, or shout for joy) Sarai.

 

3: And Sarai, Abrams wife took (laqah - received and obtained, accepted and grasped) Hagar her Mizraim (Mitsrayim oppressive crucible, Egyptian) female servant (shiphchah female bond servant, female slave, a person owned by another for service, usually of low social status, but with some societal rights) after the end of ten years of Abram dwelling (yashab sitting, remaining and abiding) in the land (erets) of Canaan(kana'an - people East of the Mediterranean including the Canaanite/Phoenicians; from kana', meaning humbled and subdued, brought into subjection) and gave (nathan - bestowed, permitted, and granted; entrusted and assigned) her to Abram her husband, for him as a wife.

 

4: And he [—Abram] went to Hagar, and she conceived (harah - became pregnant), and she saw (ra'ah) that indeed (kiy) she had conceived (harah - became pregnant), and her mistress [Sarai] (gebirah - a female lord in authority or possession of another) was diminished (qalal - viewed as worthless and insignificant, trivialized, and shown no regard, despised and disdained, treated with contempt, held in low esteem, nullified, omitted, reduced, decreased, and diminished) in her eyes (—ayin).

 

5: And Sarai said (amar) to Abram, My lawlessness (hamas - terrorism, lawlessness, maiming, cruelty, killing, thievery, injustice, and looting without any moral restraint) is upon you. I have given (nathan - bestowed, permitted, and granted; entrusted and assigned) my female servant (shiphchah female bond servant, female slave, a person owned by another for service, usually of low social status, but with some societal rights) to your lap (cheq - the area where one embraces and cuddles as an act of love and warmth), and she saw (ra'ah) that indeed (kiy) she had conceived (harah - became pregnant), and I was diminished (qalal - viewed as worthless and insignificant, trivialized, and shown no regard, despised and disdained, treated with contempt, held in low esteem, nullified, omitted, reduced, decreased, and diminished) in her eyes (aiyn). Yahuweh has judged (shaphat - adjudicate a matter between two parties in a court or a less formal setting, implying both the authority to punish and finality of the decision, executed justice) between me and between you.

 

6: And Abram said (amar) to Sarai, Look (hinneh), your female servant (shiphchah female bond servant, female slave, a person owned by another for service, usually of low social status, but with some societal rights) is in your hands (yad) do (asah - perform and gain from) to her what is good (tub pleasant and agreeable, useful and valuable, beautiful) In your eyes (aiyn). And Sarai afflicted (anah - suffer and be humbled, oppressed and mistreated) her, and she [Hagar] was injured and fled (barach was hurt, and wounded, and ran away, and escaped) from her presence (paneh).

 

7-8: And a messenger (malak - envoy and representative) of Yahuweh found (masa' - discovered) her upon a well (aiyn a fountain so called from its resemblance to an eye), of water (mayim), in the wilderness (midbar desert, wasteland, barren wilderness) upon the well (aiyn a fountain so called from its resemblance to an eye) in the way to (derek the path to) Shur (shur rampart, or fort, South West of Palestine, on the East border of Egypt) and said (amar), Hagar, female servant (shiphchah female bond servant, female slave, a person owned by another for service, usually of low social status, but with some societal rights) of Sarai, from where do you come? And where will you go (halak - come and go, travel, journey, come to exist, live, and engage)? And she said (amar), From the presence (paneh) of Sarai my mistress (gebirah - a female lord in authority or possession of another) I was injured and fled (barach was hurt, and wounded, and ran away, and escaped).

 

9: And the messenger (malak - envoy and representative) of Yahuweh said (amar) to her, Return (suwb go back) to your mistres (gebirah - a female lord in authority or possession of another) and humble (anah - suffer and be humbled, be oppressed and mistreated) yourself under (tahat) her hand (yad).

 

10: Then the messenger (malak - envoy and representative) of Yahuweh said (amar) to her, Increased and Increased (rabah rabah - become many and numerous) will be your seed (—zera decendants, and offspring), and they will be too numerous to count.

 

11: And the the messenger (malak - envoy and representative) of Yahuweh said (amar) to her, Look (hinneh) you are pregnant and you will bear (yalad - give birth to) a son. And call (qara' - summon, proclaim, announce) his name Ishmael (yisma'e'l - listen and obey, submit and be obedient). Yahuweh has heard (shama' - received news of) of your affliction (ani - distress and suffering, poverty and persecution, misery).

 

12: He [Ishmael] will exists as (hayah) a wild ass (pere) of a man. His hand (yad) will be against all (kol) and everyones (kol) hand (yad) will be against him. And he will live (shakan - live and remain, dwell and stay) in the presence of howling jackals (oah -wild desert killers who scream, fiery companions who inflict woe, countrymen who are enraged acting like yelping hyenas, relatives who are despondent, and brothers who inflict injury).

 

13: And she called out (qara' - summoned, proclaimed, and announced) the name (shem) of Yahuweh, who spoke (dabar delivered a message, and delivered the word) unto her. God watching over me (El-roi from el God and mighty one, and roi the act of watching over another and so take care of someone) Indeed (kiy) she said (amar) also, Here I have seen (ra'ah - inspected and perceived) after (achar - pertaining to a time subsequent to another time), he saw (ra'ah - inspected and perceived) me.

 

14: Upon this the well (beer a water well) is called (qara) Beer-Lahay- Roi (beer-lahay-roi - The well of the life of vision, the well of her that lives and of him that sees), behold, it is between Kadesh (qadash set apart and consecrated, a desert North of Israel, on Orontes) and between Bered (bered place of hail, located in the desert of Shut).

 

15: And Hagar brought forth (yalad - gave birth) to Abram a son, and Abram called (qara' - summoned, proclaimed, a n d announced) his sons name (shem), who relationally Hagar brought forth (yalad), Ishmael (yisma'e'l - listen and obey, submit and be obedient).

 

16: And Abram was a son eighty six years when Hagar brought forth (yalad) Ishmael.

 

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