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15 As evening approached, the disciples came to him and said, “This is a remote place, and it’s 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 basketfuls of broken pieces that were left over. 21 The number of those who ate was about five thousand men, besides women and children.
Jesus Walks on the Water
14:22-33pp — Mk 6:45-51; Jn 6:16-21
14:34-36pp — Mk 6:53-56
22 Immediately Jesus made the disciples get into the boat and go on ahead of him to the other side,
while he dis missed the crowd. 23 After he had dis- missed them, he went up on a mountainside by
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.
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).
Sailboats of this period had only a mast and “yard,” and
were used near shore under favorable wind conditions.
Ancient fishing vessels were small and not very
stable or maneuverable.
The fishing technique of this period required that fishermen frequently dive into the water. Consequently, fishermen often
worked without clothing (see Jn 21:7).
The cast net opens as it is
thrown and hits the water mostly flat.
Rudder
Oars
Stern
Mast
Yard
The weights on the perimeter of the net pull the edges down around the fish.
Prow
Weights
Net
net, the weights come together and trap the fish inside.
This type of small sailboat was very common in first century Galilee; it
was likely the same kind that Jesus’ first disciples used.
Galilean
boat
Length: 37 ft. Length: 27 ft. Length: 26 ft.
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THE PARABLES OF JESUS by Dean Deppe
P 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 parable’s 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 of fers insight into the graciousness of
the God of the kingdom (Mt 20:1 – 10), whereas its conclusion raises a mirror to the ungracious-
ness 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 pres-
ent 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 ear th,” 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 exam-
ple 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 Nar row 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 God’s 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 God’s 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 A T U R E S
Informative articles by respected scholars
and best-selling authors
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 another route.
The Escape to Egypt 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 moth er during the night and left for Egypt, 15 where he stayed until the death of Herod. And so was fulfilled what the Lord had said through the prophet: “Out of Egypt I called my son.”b
of the law, he asked them where the Messiah was to be born. 5 “In Beth lehem 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 ”
7Then Herod called the Magi se cretly and found
out from them the exact time the star had appeared. 8 He sent them to Beth lehem 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 Af ter 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 over joyed. 11 On com ing to the a 6 Micah 5:2,4 b 15 Hosea 11:1
2:4 called together all the people’s 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 deter-
mine the Messiah’s 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 (David’s father)
in Bethlehem.
2:6 no means least Matthew’s 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: Bethlehem’s
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.
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. Com-
pare 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.
a common custom in the ancient Near East for honoring
kings, who were viewed as divine figures. gold, frankin-
cense and myrrh These were costly luxury items suit-
able as gifts for the birth of an impor tant 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.
Messiah would not have included fleeing into Egypt, but
Jesus is circumcized.
the temple.
about Jesus.
The Magi ask Herod in Jerusalem about the “king of the Jews.”
An angel appears to Joseph in Egypt.
The Magi come to Bethlehem.
Joseph, Mary and Jesus flee
to Egypt.
Herod kills all male children in Bethlehem.
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F E A T U R E S
Three detailed life-of-Jesus event timelines chronicling his infancy and early ministry, the journey to Jerusalem, and the passion and resurrection
4
24 “The stu dent 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 nothing concealed that will not be dis closed, or hid den 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 both soul and body in hell. 29 Are not two spar rows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care.a 30 And even the very hairs of your head are all numbered. 31 So don’t be afraid; you are worth more than many sparrows.
32 “Who ever acknowledges me before others, I will also acknowledge before my Father in heaven. 33 But who ever disowns me before others, I will disown before my Father in heaven.
34 “Do not 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,
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 en ter 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. 14 If any one will not welcome 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 ac count 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, 20 for it will not be you speaking, but the Spirit of your Father speaking through you.
21 “Broth er 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. a 29 Or will; or knowledge
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).
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 judg-
ment Refers to the time when God will take account of
humanity (Rev 20:11 – 14).
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 appropri-
ate 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
five plausible options for understanding this reference:
Jesus’ coming to his disciples upon their return from this
par ticular 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.
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 don’t be afraid If God watches over sparrows,
he surely cares for his people.
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).
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F E A T U R E S
Fair treatment
of multiple
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
8 When Jesus came down from the mountainside, large crowds followed him. 2 A man with
leprosya came and knelt before him and said, “Lord, if you are willing, you can make me clean.”
3 Jesus reached out his hand and touched the man. “I am willing,” he said. “Be clean!” Immedi-
ferocious wolves. 16 By their fruit you will recognize them. Do peo ple pick grapes from thornbushes, 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 recognize 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 per form 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 prac tice is like a wise man who built his house on the rock. 25 The rain
a 2 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
contradict his instruction as false prophets — people who
falsely claim to speak on God’s behalf (compare 2Pe 2:1 and note). sheep’s 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 people’s 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 affirma-
tion that Jesus is Lord is meaningless if it is not backed
by obedience to God’s 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 par-
able, 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.
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
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’ au-
thority. 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 recov-
ered. 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 text’s 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
22 | M A T T H E W 7 : 1 6
F E A T U R E S
Verse-by-verse study notes with the unique
focus of revealing nuancesfrom the original Biblical languages for modern readers
7
message: ‘The kingdom of heaven has come near.’ 8 Heal the sick, raise the dead, cleanse those who have leprosy,a drive out de mons. Freely you have received; freely give.
9“Do not get any gold or sil ver or cop per to take with you in your belts — 10 no bag for the jour ney or extra shirt or sandals or a staff, for the worker
Andrew; James son of Zebedee, and his brother John; 3 Phil ip and Bar tholomew; Thomas and Mat- thew the tax collector; James son of Alphaeus, and Thaddaeus; 4 Si mon the Zealot and Judas Iscariot, who betrayed him.
5 These twelve Jesus sent out with the fol lowing instructions: “Do not go among the Gentiles or enter any town of the Samaritans. 6Go rath er to the lost sheep of Israel. 7As you go, pro claim this
a 8 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
p. XXXX. Andrew This is the last mention of Andrew byname 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. Thad-
daeus He is mentioned here and in Mark’s 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 laterbetrayal 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 ea-
gerly 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 nor thern 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.
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 God’s
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
James, son of Zebedee 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 James, son of Alphaeus James, son of Alphaeus 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 —
28 | M A T T H E W 1 0 : 3
F E A T U R E S
Distinct, attractive tables for
the price set on him by the people of Israel, 10 and they used them to buy the potter’s field, as the Lord commanded me.”a
Jesus Before Pilate
Jn 18:29 – 19:16
11 Mean while 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 Pi late asked him, “Don’t you hear the testimony they are bringing against you?” 14 But Jesus made no reply, not even to a single charge — to the great amazement of the governor.
15 Now it was the governor’s custom at the festi- val to release a prisoner chosen by the crowd. 16 At that time they had a well-known prisoner whose name was Jesusb Bar abbas. 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-interest that they had handed
Jesus over to him. 19While Pi late was sitting on the judge’s seat, his
wife sent him this message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.”
73 Af ter 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 be gan to call down curses, and he swore to them, “I don’t know the man!”
Immediately a rooster crowed. 75 Then Pe ter 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 Ju das, 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. “That’s your responsibility.”
5 So Ju das 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 money.” 7 So they de cided to use the money to buy the potter’s field as a burial place for foreigners. 8 That is why it has been called the Field of Blood to this day. 9 Then what was spoken by Jeremiah the prophet was fulfilled: “They took the thirty pieces of silver,
a 10 See Zech. 11:12,13; Jer. 19:1-13; 32:69. b 16 Many manuscripts do not have Jesus; also in verse 17.
26:73 your accent gives you away Peter speaks as
a Galilean.
26:74 to call down curses, and he swore Peter’s
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 takeJesus 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 Pilate’s
Inscription” on p. XXXX.
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
Pilate’s 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.
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. Thir ty 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.
27:11 – 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 Barab- bas as a violent insurrectionist (Mk 15:7; Lk 23:19; Jn 18:40). 27:19 the judge’s 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.
M A T T H E W 2 7 : 1 9 | 67
F E A T U R E S
Clear call-out boxes provide concise overviews of key concepts or people
9
narratives (chs. 12 – 50), begin with God’s promise to Abram — to 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 1 – 11 serves as a literary prequel to the rest of the book and to the Pentateuch. Israel’s
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 (11:27 – 32),
the major character of the patriarchal narratives and the forefather of the Israelites. As a backdrop
to the Bible’s message, Genesis 1 – 11 introduces us to God (known as Yahweh) — showing his
power in creation and revealing his expectations for humanity.
In Genesis 12 – 25, 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 Abram’s special relationship — called a “covenant” — God changes the couple’s names
to Abraham and Sarah (ch. 17). Holding onto a promise but still impatient, the couple decides
for Abraham to have a son by Hagar, Sarah’s 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 (25:19 — 36:43). Jacob — whose name God changes to
“Israel” — has 12 sons, including Joseph. Through a series of challenging events, Joseph eventu-
Dates Related to Genesis
Age 86 Age 100
Ishmael is born
Jacob and Esau are born when
Isaac is 60 Sarah dies
at 127
2 | G E N E S I S INTRODUCTION
F I R S T P R O O F S
8/17/2019 NIV Faithlife Study Bible Digital Sampler
ally claims a powerful role in Egypt’s royal court, and his family joins him in Egypt where, unfortu-
nately, they will one day be enslaved (chs. 37 – 50; 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 people, now known as Israel.
OUTLINE
• Creation, sin and the early histor y of the nations (1:1 — 11:32)
• The life of Abraham (12:1 — 25:18)
• The lives of Isaac and Jacob (25:19 — 36:43)
• The lives of Joseph and his brothers (37:1 — 50:26)
THEMES
Adam and Eve’s choices compromised our ability to live in God’s image; Genesis tells the stor y
of the beginning of God’s effort to renew his image in us. In Genesis, the people of Israel are
selected to initiate God’s grand plan of salvation by being a blessing to the world — a plan that is
ultimately fulfilled in Jesus.
The major themes of promise and blessing run throughout the patriarchal narratives, as God’s
promises are repeated to Abraham, Isaac and Jacob. Their failures send a clear message that
God’s blessing is not because of any merit or righteousness on their own part; instead, God’s
blessing reflects his desire to restore humanity to right relationship with him. Genesis is the story
of God calling people to turn from the sinful world and obey him.
INTRODUCTION G E N E S I S | 3
5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning — the first day.
6 And God said, “Let there be a vault be tween the wa ters to separate water from wa ter.” 7 So God made the vault and separated the water under the vault from the water above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning — the second day.
The Beginning
1 In the beginning God created the heavens and the earth. 2 Now 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. 4 God saw that the light was good, and he separated the light from the darkness.
1:1 — 2:3 The Bible’s opening narrative introduces the
Bible’s main character — God. The creation account emphasizes God’s power as he brings all things into
existence through divine decree. God’s creative activity occurs over six days in Ge 1:3 – 31. The account ends
with the description of God’s rest on the seventh day in 2:1 – 3. The six-day structure reflects the overall pattern
the writer gives to God’s work. Creation is organized into three categories: the heavens, the sea and sky, and the
earth. God’s 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, God’s power over
creation shows his sovereignty (see Ps 104:1 – 35 and
note; Isa 40:12 and note).
1:1 In the beginning Genesis opens with the Hebrew phrase bere’shith, 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 God’s 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. Com-
pare 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 only — Yahweh alone serves as its grammatical subject — implying 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 God’s 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 bound- ary, 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 didn’t create this
material prior to the time period recorded by the Biblical text. Hence, Isa 45:18, which declares that God did not
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 sea — the 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 74:12 – 17). 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, God’s 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 God’s 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
1:14 – 18). 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 morning — the first day The expression “evening, and there was morning” speci- fies the length of a “day” ( yom in Hebrew). While the author
may have meant a 24-hour day, less specific interpreta-
tions are possible. The Hebrew word yom can refer to a24-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
4 | G E N E S I S 1 : 1
The ancient Israelites divided the world into Heaven, Earth, Sea and the Underworld.
GOD
EARTH
SHEOL FOUNDATIONS OF
S
THE F I R M A M E
N T
F I R M A M E N T
They viewed the sky as a vault resting on foundations—perhaps mountains—with doors andwindows 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 domain—the 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.
Ancient Hebrew Conception of the Universe
G E N E S I S | 5
according to their various kinds.” And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was good. 13 And there was evening, and there was morning — the third day.
14 And God said, “Let there be lights in the vault
9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was good.
11 Then God said, “Let the land pro duce 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 God’s 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 8:27 – 28; 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).
1:9 – 13 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. 7 – 8), and land from sea (vv. 9 – 10).
1:9 water under the sky The writer explicitly distin- guishes 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).
1:11 – 13 This passage refers to the creation of plant life, but it does not cover all botanical varieties. Similarly, the list of animals in vv. 20 – 25 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 God’s 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.
1:14 – 18 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.
e Days of Creation
Waters above the heavens
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.”
And God said, “Let there be a vault between the waters
to separate water from water.” God called the vault “sky.”
6 | G E N E S I S 1 : 9
light from darkness. And God saw that it was good. 19 And there was evening, and there was morning — the fourth day.
20 And God said, “Let the water teem with living creatures, and let birds fly above the earth across the vault of the sky.” 21 So God created
the great creatures of the sea and every livingthing with which the water teems and that moves about in it, according to their kinds, and every winged bird according to its kind.
of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, 15 and let them be lights in the vault of the sky to give light on the earth.” And it was so. 16 God made two great lights — the greater light to govern the
day and the lesser light to govern the night.He also made the stars. 17 God set them in the vault of the sky to give light on the earth, 18 to govern the day and the night, and to sep arate
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. 1:9 – 13). signs
to mark Celestial phenomena were often understood as divine signs in the ancient Near East (see note on Jer 8:2). sacred times The Hebrew word used here,
mo’adim, could refer to seasons — indicating the natural agricultural cycle — but mo’adim 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 Creator — not deities in themselves. In this way, Ge 1 offers a subtle critique of prevailing ancient Near
Eastern beliefs about the sun, moon and stars.
1:20 – 25 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 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 person’s 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 DAY 4
DAY NIGHT NIGHT
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 ear th.” God made two great lights—the greater
light to govern the day and the lesser light to govern the
night. He also made the stars.
G E N E S I S 1 : 2 1 | 7
very good. And there was evening, and there was morning — the sixth day.
2 Thus the heavens and the earth were completed in all their vast array.
2 By the seventh day God had finished the work he had been doing; so on the seventh day he
rested from all his work. 3 Then 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 4 This is the account of the heavens and the earth
when they were created, when the L God made the earth and the heavens.
28 God blessed 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 living creature that moves on the ground.”
29 Then God said, “I give you every seed- bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. 30 And to all the beasts of the earth and all the birds in the sky and all the creatures that move along the ground — everything that has the breath of life in it — I give every green plant for food.” And it was so.
31 God saw all that he had made, and it was
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 being — by appeal- ing to the application of the Hebrew words nephesh for “soul” or ruach for “spirit” for people — does not resolve this issue, as both terms are used to describe members of the animal kingdom. Rather, it refers to our creation as God’s image, his unique representatives on earth. People are thus God’s 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
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 God’s work as Creator in chs. 1 – 2. 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 control — to keep the chaotic conditions that God sub- dued 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.
2:1 – 3 The seven days of creation end with this description of God’s rest. The creation account of Ge 1:1 — 2:3, where God works for six days and rests on the seventh, provides a theological rationale for the Sabbath obser- vance. The command to observe the Sabbath in Ex 20:8 – 11 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.
2:4 – 25 Leaving behind the cosmic view of creation in Ge 1:1 — 2:3, the narrative turns to what is happening
on earth — specifically, 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 of fering 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
DAY 7
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.
G E N E S I S 2 : 4 | 9
11 The name of the first is the Pi shon; it winds through the entire land of Havilah, where there is gold. 12 (The gold of that land is good; aromatic resind and onyx are also there.) 13 The name of the second river is the Gihon; it winds through the entire land of Cush.e 14 The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates.
15 The L God took the man and put him in the Garden of Eden to work it and take care of it. 16 And the L God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”
5 Now no shrub had yet appeared on the eartha and no plant had yet sprung up, for the L God had not sent rain on the earth and there was no one to work the ground, 6 but streamsb came up from the earth and watered the whole surface of the ground. 7 Then the L God formed a manc from the dust
of the ground and breathed into his nostrils thebreath of life, and the man became a living being. 8 Now the L God had planted a gar den in the
east, in Eden; and there he put the man he had formed. 9 The L God made all kinds of trees grow out of the ground — trees 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.
10 A river watering the garden flowed from Eden; from there it was separated into four headwaters.
a 5 Or land; also in verse 6 b 6 Or mist c 7 The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah); it is also the name Adam (see verse 20). d 12 Or good; pearls e 13 Possibly southeast Mesopotamia
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 thistask 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 God’s will), when the ground is cursed (3:23). Here God sustains plant life
in the Garden of Eden without any work on the man’s
part (see vv. 9 – 10). 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 1:26 – 27 (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 He- brew 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 Eden — ideal 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
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 position-
ing Eden in relation to a river that branches into four rivers
do not help pinpoint Eden’s 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 un-known, 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
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 creation — tend-
ing 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
10 | G E N E S I S 2 : 5
10 He answered, “I heard you in the garden, and I was afraid because I was naked; so I hid.”
11 And he said, “Who told you that you were naked? Have you eat en from the tree that I commanded you not to eat from?”
12 The man said, “The woman you put here with me — she gave me some fruit from the tree, and
I ate it.” 13 Then the L God said to the woman, “What
is this you have done?” The woman said, “The serpent deceived me,
and I ate.” 14 So the L 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.
the middle of the garden, and you must not touch it, or you will die.’ ”
4 “You will not certainly die,” the serpent said to the woman. 5 “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.”
6 When 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. 7 Then 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.
8 Then the man and his wife heard the sound of the L God as he was walking in the garden in the cool of the day, and they hid from the L God among the trees of the garden. 9 But the L
God called to the man, “Where are you?”
material — which 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 being — a
member of God’s 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 74:13 – 14; 104:26 and note; Job 26:12 and note; Job 41:1 and note). Did God really
say The serpent’s 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 serpent’s
wording, but she does not do so precisely. Instead of echoing 2:16, where God gave the human couple permis-
sion 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 God’s 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 singular — God 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 32:8 – 9; Ps 82; note on 82:title – 8; 1Ki 22:19 – 23; 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
earlier. God created the test by issuing the prohibition of Ge 2:16 – 17, 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 OT — an appear-
ance 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 God’s 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 God’s 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 wife — and 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,
12 | G E N E S I S 3 : 4
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.”
20 Adam c
named his wife Eve, d
be cause shewould become the mother of all the living. 21 The L God made garments of skin for Adam
and his wife and clothed them. 22 And the L God said, “The man has now become like one of us, knowing 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.” 23 So the L God banished him from the Garden of Eden to work the ground from which he had been taken. 24 After he drove the man out, he placed on the east sidee of the Garden
of Eden cherubim and a flaming sword flashingback and forth to guard the way to the tree of life.
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.”
16 To 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.”
17 To Adam he said, “Be cause you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’
“Cursed is the ground because of you;
through painful toil you will eat food from it all the days of your life. 18 It will produce thorns and thistles for you, and you will eat the plants of the field.
a 15 Or seed b 15 Or strike c 20 Or The man d 20 Eve probably means living. e 24 Or placed in front
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, God’s 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 combat — specifically 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 God’s 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; 10:17 – 19; Rev 12:9 – 11; 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 Adam’s punishment: He will work the
ground in pain. The original tasks given to both Adamand 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).
3:17 Cursed is the ground because of you The context
of the curse shows that serious effort and the overcom- ing 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 curseof 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 Eve’s sin — whether in Eden or elsewhere (see note on Ge 3:22; note on 6:3). 3:20 Adam named his wife Eve Eve’s name in Hebrew,
chawwah, is related to the Hebrew verb chayah, which may be translated “to live.” This is wordplay — Eve 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 Yahweh — it speaks of the heavenly host or God’s council. See note
on 3:5. tree of life See note on 2:9. live forever Adamand Eve had to be driven from the garden. To remain in God’s 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 God’s presence, immortality was unavailable — they would eventually die. God’s 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 (2:8 – 9). In addition, God’s original command hints that Adam and Eve knew what death was but were currently experiencing an immortal life in God’s presence — the 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
G E N E S I S 3 : 2 4 | 13
8 Now Cain said to his brother Abel, “Let’s go out to the field.”d While they were in the field, Cain attacked his brother Abel and killed him.
9 Then the L said to Cain, “Where is your brother Abel?”
“I don’t know,” he replied. “Am I my brother’s keeper?”
10 The L said, “What have you done? Lis- ten! Your brother’s blood cries out to me from the ground. 11 Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. 12 When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.”
13 Cain said to the L, “My pun ishment is
Cain and Abel
4 Adama made love to his wife Eve, and she became pregnant and gave birth to Cain.b She
said, “With the help of the L I have brought forthc a man.” 2 Later she gave birth to his brother Abel.
Now Abel kept flocks, and Cain worked thesoil. 3 In the course of time Cain brought some of the fruits of the soil as an offering to the L. 4 And Abel also brought an offering — fat portions from some of the firstborn of his flock. The L looked with favor on Abel and his offering, 5 but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast.
6 Then the L said to Cain, “Why are you angry? Why is your face downcast? 7 If 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 over it.”
a 1 Or The man b 1 Cain sounds like the Hebrew for brought forth or acquired. c 1 Or have acquired d 8 Samaritan
Pentateuch, Septuagint, Vulgate and Syriac; Masoretic Text does not have “Let’s go out to the field.”
refers to a divine throne guardian. These guardians are often depicted in sculptures as sphinx-like — having 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, God’s 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 Yahweh — as demonstrated by the descriptions
of Yahweh on Sinai (Ex 19:18; 24:17; Dt 4:11; 5:4 – 5) and the fiery throne of Eze 1 (which also includes with cherubim; compare Da 7:9).
4:1 – 26 Genesis 4 introduces the theme of conflict between brothers. This theme will return in the story
of Jacob and Esau (25:19 – 34; 27:1 – 45) and again
with Joseph and his brothers (37:1 – 35). 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 Tubal-
Cain, 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 Cain’s brother. Abel Abel’s name in Hebrew, hevel , means “breath.” Since the chapter does not tie the name to Abel’s early death, it may refer generally to brevity of life. Alternatively, the name hevel could refer to Abel’s occupation, as the related Syriac word habla means “herdsman.”
4:

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