Kejadian 16:2

16:2 So Sarai said to Abram, “Since ¹  the Lord has prevented me from having children, have sexual relations with ²  my servant. Perhaps I can have a family by her.” ³  Abram did what ⁴  Sarai told him.

Kejadian 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ⁵  I allowed my servant to have sexual relations with you, ⁶  but when she realized ⁷  that she was pregnant, she despised me. ⁸  May the Lord judge between you and me!” ⁹ 

Kejadian 18:19

18:19 I have chosen him ¹⁰  so that he may command his children and his household after him to keep ¹¹  the way of the Lord by doing ¹²  what is right and just. Then the Lord will give ¹³  to Abraham what he promised ¹⁴  him.”

Kejadian 18:32

18:32 Finally Abraham ¹⁵  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Kejadian 26:3

26:3 Stay ¹⁶  in this land. Then I will be with you and will bless you, ¹⁷  for I will give all these lands to you and to your descendants, ¹⁸  and I will fulfill ¹⁹  the solemn promise I made ²⁰  to your father Abraham.

Kejadian 26:18

26:18 Isaac reopened ²¹  the wells that had been dug ²²  back in the days of his father Abraham, for the Philistines had stopped them up ²³  after Abraham died. Isaac ²⁴  gave these wells ²⁵  the same names his father had given them. ²⁶ 

Kejadian 26:22

26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ²⁷  named it ²⁸  Rehoboth, ²⁹  saying, “For now the Lord has made room for us, and we will prosper in the land.”

Kejadian 28:15

28:15 I am with you! ³⁰  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 29:2

29:2 He saw ³¹  in the field a well with ³²  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ³³  a large stone covered the mouth of the well.

Kejadian 29:25

29:25 In the morning Jacob discovered it was Leah! ³⁴  So Jacob ³⁵  said to Laban, “What in the world have you done to me! ³⁶  Didn’t I work for you in exchange for Rachel? Why have you tricked ³⁷  me?”

Kejadian 32:10

32:10 I am not worthy of all the faithful love ³⁸  you have shown ³⁹  your servant. With only my walking stick ⁴⁰  I crossed the Jordan, ⁴¹  but now I have become two camps.

Kejadian 34:21

34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ⁴²  for them. We will take their daughters for wives, and we will give them our daughters to marry. ⁴³ 

Kejadian 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ⁴⁴  for your hungry households and go.

Kejadian 43:16

43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.”

Kejadian 43:23

43:23 “Everything is fine,” ⁴⁵  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ⁴⁶  I had your money.” ⁴⁷  Then he brought Simeon out to them.

Kejadian 48:16

48:16 the Angel ⁴⁸  who has protected me ⁴⁹ 

from all harm –

bless these boys.

May my name be named in them, ⁵⁰ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[16:2]  ¹ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ² tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

[16:2]  ³ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ⁴ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[16:2]  sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

[16:5]  ⁵ tn Heb “my wrong is because of you.”

[16:5]  ⁶ tn Heb “I placed my female servant in your bosom.”

[16:5]  ⁷ tn Heb “saw.”

[16:5]  ⁸ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ⁹ tn Heb “me and you.”

[16:5]  sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.

[18:19]  ¹⁰ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ¹¹ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ¹² tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ¹³ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ¹⁴ tn Heb “spoke to.”

[18:32]  ¹⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[26:3]  ¹⁶ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ¹⁷ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ¹⁸ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ¹⁹ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ²⁰ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:18]  ²¹ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ²² tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ²³ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ²⁴ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ²⁵ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ²⁶ tn Heb “called names to them according to the names that his father called them.”

[26:22]  ²⁷ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ²⁸ tn Heb “and he called its name.”

[26:22]  ²⁹ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[28:15]  ³⁰ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[29:2]  ³¹ 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]  ³² tn Heb “and look, there.”

[29:2]  ³³ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:25]  ³⁴ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ³⁵ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ³⁶ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ³⁷ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[32:10]  ³⁸ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ³⁹ tn Heb “you have done with.”

[32:10]  ⁴⁰ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ⁴¹ tn Heb “this Jordan.”

[34:21]  ⁴² tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ⁴³ tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[42:33]  ⁴⁴ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[43:23]  ⁴⁵ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ⁴⁶ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ⁴⁷ tn Heb “your money came to me.”

[48:16]  ⁴⁸ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁴⁹ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁵⁰ tn Or “be recalled through them.”