Kejadian 18:24

18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ¹  the place for the sake of the fifty godly people who are in it?

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ²  decrees the Lord, ³  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 24:31

24:31 Laban said to him, ⁴  “Come, you who are blessed by the Lord! ⁵  Why are you standing out here when I have prepared ⁶  the house and a place for the camels?”

Kejadian 24:44

24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Kejadian 28:22

28:22 Then this stone ⁷  that I have set up as a sacred stone will be the house of God, and I will surely ⁸  give you back a tenth of everything you give me.” ⁹ 

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ¹⁰  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ¹¹ 

[18:24]  ¹ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[22:16]  ² tn Heb “By myself I swear.”

[22:16]  ³ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[24:31]  ⁴ tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ⁵ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ⁶ tn The disjunctive clause is circumstantial.

[28:22]  ⁷ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ⁸ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ⁹ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[31:53]  ¹⁰ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ¹¹ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.