Kejadian 2:11-12

2:11 The name of the first is Pishon; it runs through ¹  the entire land of Havilah, where there is gold. 2:12 (The gold of that land is pure; ²  pearls ³  and lapis lazuli ⁴  are also there).

Kejadian 11:3

11:3 Then they said to one another, ⁵  “Come, let’s make bricks and bake them thoroughly.” ⁶  (They had brick instead of stone and tar ⁷  instead of mortar.) ⁸ 

Kejadian 22:6-7

22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, ⁹  and the two of them walked on together. 22:7 Isaac said to his father Abraham, ¹⁰  “My father?” “What is it, ¹¹  my son?” he replied. “Here is the fire and the wood,” Isaac said, ¹²  “but where is the lamb for the burnt offering?”

Kejadian 28:11

28:11 He reached a certain place ¹³  where he decided to camp because the sun had gone down. ¹⁴  He took one of the stones ¹⁵  and placed it near his head. ¹⁶  Then he fell asleep ¹⁷  in that place

Kejadian 28:18

28:18 Early ¹⁸  in the morning Jacob ¹⁹  took the stone he had placed near his head ²⁰  and set it up as a sacred stone. ²¹  Then he poured oil on top of it.

Kejadian 28:22

28:22 Then this stone ²²  that I have set up as a sacred stone will be the house of God, and I will surely ²³  give you back a tenth of everything you give me.” ²⁴ 

Kejadian 29:2-3

29:2 He saw ²⁵  in the field a well with ²⁶  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ²⁷  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds ²⁸  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

Kejadian 29:8

29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ²⁹  the sheep.”

Kejadian 29:10

29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ³⁰  and the sheep of his uncle Laban, he ³¹  went over ³²  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ³³ 

Kejadian 31:13

31:13 I am the God of Bethel, ³⁴  where you anointed ³⁵  the sacred stone and made a vow to me. ³⁶  Now leave this land immediately ³⁷  and return to your native land.’”

Kejadian 31:45-49

31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he ³⁸  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ³⁹  They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, ⁴⁰  but Jacob called it Galeed. ⁴¹ 

31:48 Laban said, “This pile of stones is a witness of our agreement ⁴²  today.” That is why it was called Galeed. 31:49 It was also called Mizpah ⁴³  because he said, “May the Lord watch ⁴⁴  between us ⁴⁵  when we are out of sight of one another. ⁴⁶ 

Kejadian 31:51-52

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. ⁴⁷  31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. ⁴⁸ 

Kejadian 35:13-14

35:13 Then God went up from the place ⁴⁹  where he spoke with him. 35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ⁵⁰  He poured out a drink offering on it, and then he poured oil on it. ⁵¹ 

Kejadian 35:20

35:20 Jacob set up a marker ⁵²  over her grave; it is ⁵³  the Marker of Rachel’s Grave to this day.

Kejadian 49:22

49:22 Joseph is a fruitful bough, ⁵⁴ 

a fruitful bough near a spring

whose branches ⁵⁵  climb over the wall.

Kejadian 49:24

49:24 But his bow will remain steady,

and his hands ⁵⁶  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ⁵⁷  the Shepherd, the Rock ⁵⁸  of Israel,

Kejadian 49:26

49:26 The blessings of your father are greater

than ⁵⁹  the blessings of the eternal mountains ⁶⁰ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ⁶¹ 

[2:11]  ¹ tn Heb “it is that which goes around.”

[2:12]  ² tn Heb “good.”

[2:12]  ³ tn The Hebrew term translated “pearls” may be a reference to resin (cf. NIV “aromatic resin”) or another precious stone (cf. NEB, NASB, NRSV “bdellium”).

[2:12]  ⁴ tn Or “onyx.”

[11:3]  ⁵ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁶ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ⁷ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ⁸ tn The disjunctive clause gives information parenthetical to the narrative.

[22:6]  ⁹ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[22:7]  ¹⁰ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ¹¹ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ¹² tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[28:11]  ¹³ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ¹⁴ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ¹⁵ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ¹⁶ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ¹⁷ tn Heb “lay down.”

[28:18]  ¹⁸ tn Heb “and he got up early…and he took.”

[28:18]  ¹⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ²⁰ tn See the note on this phrase in v. 11.

[28:18]  ²¹ tn Heb “standing stone.”

[28:18]  sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.

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

[28:22]  ²³ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ²⁴ 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.

[29:2]  ²⁵ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ²⁶ tn Heb “and look, there.”

[29:2]  ²⁷ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  ²⁸ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:8]  ²⁹ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:10]  ³⁰ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ³¹ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ³² tn Heb “drew near, approached.”

[29:10]  ³³ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[31:13]  ³⁴ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ³⁵ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ³⁶ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ³⁷ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[31:46]  ³⁸ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ³⁹ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[31:47]  ⁴⁰ sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

[31:47]  ⁴¹ sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

[31:48]  ⁴² tn Heb “a witness between me and you.”

[31:49]  ⁴³ tn Heb “and Mizpah.”

[31:49]  ⁴⁴ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ⁴⁵ tn Heb “between me and you.”

[31:49]  ⁴⁶ tn Heb “for we will be hidden, each man from his neighbor.”

[31:51]  ⁴⁷ tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[31:52]  ⁴⁸ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[35:13]  ⁴⁹ tn Heb “went up from upon him in the place.”

[35:14]  ⁵⁰ tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  ⁵¹ tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[35:20]  ⁵² tn Heb “standing stone.”

[35:20]  ⁵³ tn Or perhaps “it is known as” (cf. NEB).

[49:22]  ⁵⁴ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

[49:22]  ⁵⁵ tn Heb “daughters.”

[49:24]  ⁵⁶ tn Heb “the arms of his hands.”

[49:24]  ⁵⁷ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ⁵⁸ tn Or “Stone.”

[49:26]  ⁵⁹ tn Heb “have prevailed over.”

[49:26]  ⁶⁰ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ⁶¹ tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.