Genesis 16-50, Volume 2
- Description
- Product Details
- About the Author
- Read an Excerpt
- Table of Contents
Overview of Commentary Organization
- Introduction—covers issues pertaining to the whole book, including context, date, authorship, composition, interpretive issues, purpose, and theology.
- Each section of the commentary includes:
- Pericope Bibliography—a helpful resource containing the most important works that pertain to each particular pericope.
- Translation—the author’s own translation of the biblical text, reflecting the end result of exegesis and attending to Hebrew and Greek idiomatic usage of words, phrases, and tenses, yet in reasonably good English.
- Notes—the author’s notes to the translation that address any textual variants, grammatical forms, syntactical constructions, basic meanings of words, and problems of translation.
- Form/Structure/Setting—a discussion of redaction, genre, sources, and tradition as they concern the origin of the pericope, its canonical form, and its relation to the biblical and extra-biblical contexts in order to illuminate the structure and character of the pericope. Rhetorical or compositional features important to understanding the passage are also introduced here.
- Comment—verse-by-verse interpretation of the text and dialogue with other interpreters, engaging with current opinion and scholarly research.
- Explanation—brings together all the results of the discussion in previous sections to expose the meaning and intention of the text at several levels: (1) within the context of the book itself; (2) its meaning in the OT or NT; (3) its place in the entire canon; (4) theological relevance to broader OT or NT issues.
- General Bibliography—occurring at the end of each volume, this extensive bibliography contains all sources used anywhere in the commentary.
ISBN-13: 9780310521839
Media Type: Hardcover
Publisher: Zondervan Academic
Publication Date: 04-07-2015
Pages: 560
Product Dimensions: 6.10(w) x 9.00(h) x 1.60(d)
Series: Word Biblical Commentary
Gordon J. Wenham (Ph D, University of London) is tutor in Old Testament at Trinity College, Bristol, England, and professor emeritus of Old Testament at the University of Gloucestershire. He is the author or editor of numerous books, including Story as Torah and commentaries on Genesis, Leviticus, and Numbers. David Allan Hubbard (1928 – 1996), former president and professor of Old Testament at Fuller Theological Seminary in Pasadena, California, was a recognized biblical scholar. In addition to over 30 books, he has written numerous articles for journals, periodicals, reference works. He was a general editor of the Word Biblical Commentary (1977 - 1996). Glenn W. Barker (d. 1984) was a general editor of the Word Biblical Commentary (1977 - 1984). John D. W. Watts (1921 – 2013) was President of the Baptist Theological Seminary, Ruschlikon, Switzerland, and served as Professor of Old Testament at that institution, at Fuller Theological Seminary, and the Southern Baptist Theological Seminary in Louisville, Kentucky. His numerous publications include commentaries on Isaiah (2 volumes), Amos, and Obadiah. He was Old Testament editor of the Word Biblical Commentary (1977 - 2011). Ralph P. Martin (1925-2013) was Distinguished Scholar in Residence at Fuller Theological Seminary and a New Testament Editor for the Word Biblical Commentary series. He earned the BA and MA from the University of Manchester, England, and the Ph D from King's College, University of London. He was the author of numerous studies and commentaries on the New Testament, including Worship in the Early Church, the volume on Philippians in The Tyndale New Testament Commentary series. He also wrote 2 Corinthians and James in the WBC series.
The Birth of Ishmael (16:1–16) Form/Structure/Setting This tale of family strife falls into three scenes, Sarai's scheme of surrogate motherhood (vv 2–6), Hagar's encounter with the angel (vv 7–14), and the birth of Ishmael (v 15). The account of these events is preceded by an introduction (v 1) and followed by an epilogue (v 16). v 1 Introductory note on Sarai's infertility vv 7–14 Scene 2: Hagar's encounter with the angel In its present form, the tale is a tightly constructed narrative. The paragraph divisions are those suggested by the use of explicit noun subjects within the narrative. Note how the first scene is constructed of two parallel panels, i.e., two similar sequences in 2a, 2b, 3–4//5, 6a, 6b, while the second is constructed palistrophically, A, B, C, C1, B1, A1. The first and third scenes are both set in Abram's camp, while the central scene takes place in the wilderness. This enhances the balance of the narrative. The concluding note on Abram's age, "when Hagar bore Abram Ishmael" (v 16), makes an inclusion with the opening, "Now Sarai, Abram's wife, had borne him no children" (v 1), and also makes a link with v 15, "Hagar gave birth to a son for Abram." In each scene, women are the principal actors. Sarai takes the initiative in scene 1, while Abram merely agrees to her suggestions. The action in the second scene is prompted by Hagar's flight. Here the angel of the Lord is dominant, and Hagar accepts his orders and his promises, while Sarai does not appear at all. In the third scene, Hagar gives birth, and Abram names the child (v 15). The tale portrays the conflict between two women vying for one man's respect and affection. Though Sarai is portrayed as mistress throughout, not simply exploiting her maid Hagar but also telling her husband what to do, it is apparent that Hagar comes out best in the end. She becomes Abram's wife. She receives divine promises. And eventually she bears a son not for Sarai as was planned (v 2) but, as the narrative says three times (vv 15–16), for Abram. Van Seters has noted the affinity of this story with that in 12:10–20. In both there are: a situation of need (16:1; cf. 12:10) He therefore describes it as an anecdotal folktale. He argues that 16:13–14 is irrelevant to the story and therefore secondary. However, as our analysis of the structure shows, these verses match w 7–8 in the second scene and should not be so quickly dismissed. Furthermore, the real resolution of the story is not to be found in the angel's promise in v 12 but in the record of Ishmael's birth in v 15. The mention of Hagar's pregnancy in v 4 would normally be followed by a remark that she gave birth. This is not found until v 15, where it is then mentioned twice. There the initial problem is at last resolved. According to standard critical theory, this story is mainly J, because "The Lord" is so frequently mentioned (w 2, 5, 7, 9, 10, 11, 13). Vv 1, 3, 15–16 are generally assigned to P. The grounds for assigning these verses to P are the chronological data in vv 3 and 16, the mention of the "land of Canaan" in v 3 (a P-phrase), and the naming of the child by the father in v 15. These grounds are not strong: "land of Canaan" also occurs in E, e.g., 35:6, and in J, 44:8; and fathers name their children in 4:26; 38:3, both J. The chronological data of Genesis certainly have an important function unifying the material redactionally, but whether this proves they originated in a separate P source should be left open. More recent critical studies have tended to minimize the presence of P in this chapter. Van Seters argued that without v 1, with its mention of Sarai's barrenness, the story loses its point. Therefore, it must be part of the original folktale used by J. In this he has been followed by several writers (e.g., Rendtorff [Problem], Coats, Tsevat ["Hagar"], Knauf [Ismael]), while Westermann frankly acknowledges the force of Van Seters' argument by saying v 1 is common to P and J. Van Seters argues similarly that v 3 is integral to the storyline while admitting that the mention of ten years of childlessness could be P. But this too is contested by Tsevat and Rendtorff, while Berg points out that the conjunction of "taking" and "giving to her husband" is very akin to 3:6 (J). The parallel between vv 3–4 and 6b (Sarai's action and Hagar's reaction) is also marred if v 3 is assigned to a different source. A few writers, e.g., Rendtorff, Tsevat, Alexander, hold that vv 15–16 are not P but belong to the main story; the majority say that these verses are P. But v 15 is the indispensable conclusion to the story: without a mention of Hagar giving birth, the story is left in suspense. Similarly, v 16 underlines v 15 and provides a nice inclusion with v 1. So at least in this chapter it is hard to assign any verses to P with confidence. It could all be the work of J. Attempts to distinguish between J's work and the sources he was using have failed to reach a consensus. The threefold mention of the angel of the Lord speaking has prompted many to suppose that J has inserted extra divine speeches into the narrative, but opinions differ over which one is original and which is secondary. Neff regards v 10 as original, but Tsevat holds it is secondary. While Van Seters regards vv 13–14 as an etiological appendix, Kilian (Die vorpriesterlichen Abrahamsüberlieferungen, BBB 24 [Bonn: Hanstein, 1966]) holds it is the core of the narrative. Eliminating any of these points would disturb the present balance of the story (see our earlier analysis). Furthermore, the central scene of the next chapter (17:1–21) also consists of five divine speeches, and this is generally considered a source-critical unity, so perhaps it is superfluous to suppose the presence of four angelic speeches here indicates multiple authorship or redaction (cf. Form/ Stucture/Setting on chap. 17). However, these observations do not prove that every point in 16:10–14 is equally original, simply that it is difficult to distinguish source and redaction in this chapter. J's theological reinterpretation of the material is clearest in v 13, where Hagar calls the deity "El," but the narrator calls him "the Lord who spoke to her." This phenomenon is found elsewhere in the patriarchal narratives (e.g., 28:21), but it is hardly a sufficient criterion for reconstructing the original form of the story (cf. Introduction, "The Religion of the Patriarchs"). Comment 1 This verse gives the background to the whole story. Frequently new episodes are marked by a circumstantial clause as here, "Now Sarai, Abram's wife, had borne him no children" (cf. 3:1; 4:1; 21:1), which sets the scene for the subsequent action. Sarai, the prime mover, is immediately introduced, and then motives for her activity, "no children," are hinted at. The problem of her barrenness was mentioned back in 11:30, but it had been exacerbated by the promises made to Abram in 15:4 that he would have a real son, not just an adopted one. And as Sarai was "Abram's wife," that seemed to imply she would bear a child. "She had an Egyptian maid named Hagar" spells out the relationship between Sarai and Hagar, the central woman in this story. She is here called a "maid" ([TEXT NOT REPRODUCIBLE IN ASCII]), that is, the servant companion of a rich woman (Ps 123:2). Often such maids were part of the dowry that a rich woman brought with her into her marriage, as Bilhah and Zilpah were (30:24, 29). At any rate, the maid was not merely subject to her mistress but belonged to her as well. That Hagar is under Sarai's control is emphasized in the following story by the personal adjectives, "my maid," "her maid." Sarai gives Hagar to Abram, and even afterwards Abram states, "As the maid is under your authority" (vv 2, 3, 6). In some contexts [TEXT NOT REPRODUCIBLE IN ASCII] "maid" is interchangeable with [TEXT NOT REPRODUCIBLE IN ASCII] "slave-girl," the usual feminine of [TEXT NOT REPRODUCIBLE IN ASCII] "slave" (e.g., Exod 20:10). However, "slave-girls" usually seem to be answerable to a master as opposed to a mistress. Indeed, they often serve as concubines, second-class wives, either because the master has another wife as well or because the girl's family was too poor to pay a dowry for her (Exod 21:7–11). In this connection, it is interesting that 16:3 states that Hagar was given to Abram as a wife, and in the next episode where she appears, she is called an [TEXT NOT REPRODUCIBLE IN ASCII] "slave-girl/wife" (21:10–13). However, on the basis of 32:23(22); 33:1, 2, 6, where Jacob refers to Bilhah and Zilpah as maids (although they are slave-wives who have borne him children), Cohen (Shnaton 5–6 [1978] xxv–liii) argues that there is no difference in meaning between the terms: [TEXT NOT REPRODUCIBLE IN ASCII] "slave-girl" is used in legal contexts, whereas [TEXT NOT REPRODUCIBLE IN ASCII] "maid" is used more colloquially in narrative. Since Hagar is described as an Egyptian, it seems more likely that Sarai acquired her in Egypt (cf. 12:16) than that she brought her from Mesopotamia in her dowry. Despite her ethnic origins, her name [TEXT NOT REPRODUCIBLE IN ASCII] seems to be Semitic rather than Egyptian (cf. Arabic hegira), and it may mean "flight," perhaps anticipating her later actions. The Bible does not make any connection between Hagar and the Hagrites, a people living in northern Transjordan (1 Chr 5:10, 18–22). Ps 83:7(6) mentions them as allies of the Ishmaelites. In Genesis at any rate, "The name 'Hagar' is meant purely as a personal name; suggestions that it may be the name of a people (Gunkel) or an artificial name meaning 'the driving out' (Noth) are unnecessary and improbable" (so Westermann 2:238). 2–6 The first scene is dominated by Sarai and cast in two parallel panels (see above). She gives the orders, and Abram and Hagar simply carry out her wishes. When Hagar is cheeky, Sarai blames Abram for the problem. He again allows Sarai to do as she pleases. "Since the Lord has prevented me from having children." Though the term "prevent" [TEXT NOT REPRODUCIBLE IN ASCII] is used of infertility only here and in 20:18, the idea that it is God who gives or denies conception is commonplace in the OT (25:21; 30:2; Lev 20:20, 21; Deut 28:11; Ps 113:9). It was a serious matter for a man to be childless in the ancient world, for it left him without an heir. But it was even more calamitous for a woman: to have a great brood of children was the mark of success as a wife; to have none was ignominious failure. So throughout the ancient East polygamy was resorted to as a means of obviating childlessness. But wealthier wives preferred the practice of surrogate motherhood, whereby they allowed their husbands to "go in to" [TEXT NOT REPRODUCIBLE IN ASCII] their maids, a euphemism for sexual intercourse (cf. 6:4; 30:3; 38:8, 9; 39:14). The mistress could then feel that her maid's child was her own and exert some control over it in a way that she could not if her husband simply took a second wife. So Sarai here expresses the hope that she may "have sons through her." "The verb as it stands [TEXT NOT REPRODUCIBLE IN ASCII] can only mean 'I shall be built up.... At the same time, however, it is an obvious word play on [TEXT NOT REPRODUCIBLE IN ASCII] 'son (Speiser, 117). This practice of surrogate motherhood is attested throughout the ancient Orient from the third to the first millennium B.C., from Babylon to Egypt. Though much has been made of the closeness of certain cases of surrogacy in Nuzi and Assyria to biblical practice, it is unwise to draw any conclusions about the date of the patriarchs or the exact legal background for their conduct. Thompson (Historicity, 252–69) has given a full and judicious review of the various cases and convincingly argues that the variations between one text and another are not determined by chronology or geography but by the different concerns of those involved. Given the social mores of the ancient Near East, Sarai's suggestion was a perfectly proper and respectable course of action. It is therefore understandable when some commentators like Westermann suppose that the author of Genesis approved of her action. Yet a close reading of the text suggests that von Rad and Zimmerli are right to hold that the narrator regards their action as a great mistake. There is first the general consideration that Sarai's proposal seems to be the normal human response to the problem of childlessness in the ancient world, whereas the promise of a real heir in 15:4 suggests something abnormal would happen. Second, the way in which Sarai takes the initiative to solve a problem instead of waiting for the Lord's intervention smacks of Abram's approach in 12:10–20, where in a difficult situation he called Sarai his sister. Third, close attention to the wording of vv 2–3 suggests the narrator's disapproval, for he clearly alludes to Gen 3. "Abram obeyed his wife." The fact that the phrase "obey," lit. "listen to the voice" [TEXT NOT REPRODUCIBLE IN ASCII], occurs only here and in Gen 3:17 would be suggestive on its own. But more than that, in both instances, it is a question of obeying one's wife, an action automatically suspect in the patriarchal society of ancient Israel. That this is more than a chance allusion to the fall seems to be confirmed by v 3, where further echoes of that narrative are found. 3 "Sarai, Abram's wife, took Hagar ... and gave her to Abram, her husband." Note the identical sequence of key nouns and verbs in 3:6: "The woman [wife] ... took ... gave it to her husband." But as Berg points out, it is not merely the terminology that is close here but also the actions involved. "The actors correspond: in Gen 16:3 the woman takes the initiative as she does in 3:6b. The recipient of the gift is in both texts the man, in Gen 16:3 the husband, in Gen 3:6b the man for whom the woman was created as partner. In both stories the man reacts appropriately to the woman's action. In 3:6b he eats the proffered fruit: in 16:4a he goes in to the offered Hagar. The means (of sin), the fruit/Hagar, is accepted by the man. The sequence of events is similar in both cases: the woman takes something and gives it to her husband, who accepts it. "This leads to the conclusion. By employing quite similar formulations and an identical sequence of events in Gen 3:6b and 16:3–4a, the author makes it clear that for him both narratives describe comparable events, that they are both accounts of a fall" (W. Berg, BN 19 [1982] 10). "Ten years after Abram had settled in Canaan." This comment may be double-edged. It obviously explains Sarai's concern to do something about their childlessness, but it may also hint that the promise of the land is proving valid. The passing years should strengthen faith as the fulfillment of the promises is seen, but they also test it because that fulfillment is only partial. "Sarai ... gave her to Abram, her husband, as a wife." Normally the girl's father gives her to be married, but in the case of a "maid" her mistress gives her away (cf. 29:28 with 30:4). 4 "He went in to Hagar." Note the absence of an explicit subject. In consummating the marriage, Abram and Hagar are simply instruments of Sarai. "And she conceived" leads to the expectation that Sarai's scheme will be a success, but Hagar's reaction, "she looked down on her mistress," provokes so much jealousy on Sarai's part that without divine intervention it would have been a complete disaster. [TEXT NOT REPRODUCIBLE IN ASCII] "looked down" need not imply that she actually expressed her pride in conceiving by "disdaining" (piel of [TEXT NOT REPRODUCIBLE IN ASCII]) Sarai. To disdain Abram was to bring oneself under the divine curse (cf. 12:3), and there is no evidence that Hagar is looked on in this way in this story. Her pride and her mistress' antagonism were almost inevitable in a world that put such store by childbearing. Ancient marriage laws envisage the tensions that are liable to arise in such situations and seek to regulate them (cf. Laws of Ur-Nammu 22–23; Law of Hammurabi 146 [ANET, 172]; cf. Prov 30:21–23). Read an Excerpt
Genesis 16-50, Volume 2
By Gordon J. Wenham, David A. Hubbard, Glenn W. Barker ZONDERVAN
Copyright © 2000 Thomas Nelson, Inc.
All rights reserved.
ISBN: 978-0-310-52183-9
CHAPTER 1
w 2–6 Scene 1: Sarai's scheme
v 2a Sarai's proposal A
v 2b Abram's response B
vv 3–4 Sarai's action and Hagar's reaction C
v5 Sarai's complaint A1
v 6a Abram's response B1
v 6b Sarai's action and Hagar's reaction C1
v 7 Angel finds Hagar by well A
v 8 First speech by angel and Hagar's reply B
v 9 Second speech by angel C
v 10 Third speech by angel C1
w 11–13 Fourth speech by angel and Hagar's reply B1
v 14 Name of the well A1
v 15 Scene 3: Hagar bears Abram a son
v 16 Concluding note on Abram's age
a plan to deal with problem (16:2; cf. 12:11–13)
plan carried out, but with complication (16:3–6; cf. 12:14–16)
unexpected divine intervention (16:7–11; cf. 12:17)
consequences (16:12; cf. 12:18–20)
(Continues...)
Excerpted from Genesis 16-50, Volume 2 by Gordon J. Wenham, David A. Hubbard, Glenn W. Barker. Copyright © 2000 Thomas Nelson, Inc.. Excerpted by permission of ZONDERVAN.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
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Table of Contents
Contents
Author's Preface, ix,
Editorial Preface, x,
Abbreviations, xi,
MAIN BIBLIOGRAPHY, xviii,
INTRODUCTION,
Historical Setting of the Patriarchs, xx,
The Egyptian Background to the Joseph Story, xxv,
The Chronology of the Patriarchs, xxviii,
The Religion of the Patriarchs, xxx,
History, Theology, and the Commentator, xxxv,
TEXT AND COMMENTARY,
The Birth of Ishmael (16:1–16), 1,
The Covenant of Circumcision (17:1–27), 13,
Excursus on Circumcision, 23,
The Overthrow of Sodom and Gomorrah (18:1–19:38), 32,
Sarah and Abimelek (20:1–18), 65,
Isaac Displaces Ishmael (21:1–21), 76,
Covenant with Abimelek (21:22–34), 89,
The Testing of Abraham ( 22:1–19), 96,
The Genealogy of Rebekah (22:20–24), 118,
Purchase of Burial Ground (23:1–20), 122,
The Betrothal of Rebekah (24:1–67), 131,
Concluding the Life of Abraham (25:1–11), 155,
The Family History of Ishmael (25:12–18), 162,
The Story of Isaac (25:19–35:29), 167,
First Encounters of Jacob and Esau (25:19–34), 170,
Isaac and the Philistines (26:1–33), 181,
Jacob Cheats Esau out of His Blessing (26:34–28:9), 197,
Jacob Meets God at Bethel (28:10–22), 217,
Jacob Arrives at Laban's House (29:1–14), 227,
Jacob Marries Leah and Rachel (29:15–30), 232,
The Birth of Jacob's Sons (29:31–30:24), 238,
Jacob Outwits Laban (30:25–31:1), 250,
Jacob Leaves Laban (31:2–32:S[2]), 260,
Jacob Returns Esau's Blessing (32:4–33:20), 283,
Dinah and the Hivites (34:1–31), 304,
Journey's End for Jacob and Isaac (35:1–29), 319,
The Family History of Esau (36:1–37:1), 332,
The Joseph Story (37:2–50:26), 343,
Joseph Is Sold into Egypt (37:2–36), 346,
Tamar and Judah (38:1–30), 360,
Joseph and Potiphar (39:1–20), 370,
Joseph in Prison (39:21–40:23), 378,
Joseph in the Palace (41:1–57), 385,
First Visit of Joseph's Family to Egypt (42:1–38), 400,
Second Visit of Joseph's Family to Egypt (43:1–45:28), 413,
Third Visit of Joseph's Family to Egypt (46:1–47:31), 433,
The Last Days ofjacob and Joseph (48:1–50:26), 452,
Indexes, 495,
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