Kejadian 21:23

21:23 Now swear to me right here in God’s name ¹  that you will not deceive me, my children, or my descendants. ²  Show me, and the land ³  where you are staying, ⁴  the same loyalty ⁵  that I have shown you.” ⁶ 

Kejadian 26:3

26:3 Stay ⁷  in this land. Then I will be with you and will bless you, ⁸  for I will give all these lands to you and to your descendants, ⁹  and I will fulfill ¹⁰  the solemn promise I made ¹¹  to your father Abraham.

Kejadian 24:7

24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, ¹²  promised me with a solemn oath, ¹³  ‘To your descendants I will give this land.’ He will send his angel ¹⁴  before you so that you may find ¹⁵  a wife for my son from there.

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ¹⁶  Isaac sent them off; they separated on good terms. ¹⁷ 

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ¹⁸  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ¹⁹ 

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ²⁰  decrees the Lord, ²¹  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 24:3

24:3 so that I may make you solemnly promise ²²  by the Lord, the God of heaven and the God of the earth: You must not acquire ²³  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ²⁴  and lead you up from this land to the land he swore on oath to give ²⁵  to Abraham, Isaac, and Jacob.”

Kejadian 50:5

50:5 ‘My father made me swear an oath. He said, ²⁶  “I am about to die. Bury me ²⁷  in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”

Kejadian 21:24

21:24 Abraham said, “I swear to do this.” ²⁸ 

Kejadian 21:31

21:31 That is why he named that place ²⁹  Beer Sheba, ³⁰  because the two of them swore ³¹  an oath there.

Kejadian 24:9

24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. ³² 

Kejadian 50:6

50:6 So Pharaoh said, “Go and bury your father, just as he made you swear to do.” ³³ 

Kejadian 47:31

47:31 Jacob ³⁴  said, “Swear to me that you will do so.” ³⁵  So Joseph ³⁶  gave him his word. ³⁷  Then Israel bowed down ³⁸  at the head of his bed. ³⁹ 

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ⁴⁰  So Esau ⁴¹  swore an oath to him and sold his birthright ⁴²  to Jacob.

Kejadian 24:8

24:8 But if the woman is not willing to come back with you, ⁴³  you will be free ⁴⁴  from this oath of mine. But you must not take my son back there!”

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

Kejadian 26:28

26:28 They replied, “We could plainly see ⁴⁵  that the Lord is with you. So we decided there should be ⁴⁶  a pact between us ⁴⁷  – between us ⁴⁸  and you. Allow us to make ⁴⁹  a treaty with you

Kejadian 44:7

44:7 They answered him, “Why does my lord say such things? ⁵⁰  Far be it from your servants to do such a thing! ⁵¹ 

Kejadian 9:24

9:24 When Noah awoke from his drunken stupor ⁵²  he learned ⁵³  what his youngest son had done ⁵⁴  to him.

Kejadian 24:41

24:41 You will be free from your oath ⁵⁵  if you go to my relatives and they will not give her to you. Then you will be free from your oath.’

Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ⁵⁶  to the Lord, the Most High God, Creator of heaven and earth, and vow ⁵⁷ 

Kejadian 26:33

26:33 So he named it Shibah; ⁵⁸  that is why the name of the city has been Beer Sheba ⁵⁹  to this day.

Kejadian 42:15

42:15 You will be tested in this way: As surely as Pharaoh lives, ⁶⁰  you will not depart from this place unless your youngest brother comes here.

Kejadian 31:51

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. ⁶¹ 

Kejadian 47:29

47:29 The time ⁶²  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁶³  and show me kindness and faithfulness. ⁶⁴  Do not bury me in Egypt,

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ⁶⁵  to eat and clothing to wear,

Kejadian 31:13

31:13 I am the God of Bethel, ⁶⁶  where you anointed ⁶⁷  the sacred stone and made a vow to me. ⁶⁸  Now leave this land immediately ⁶⁹  and return to your native land.’”

[21:23]  ¹ tn Heb “And now swear to me by God here.”

[21:23]  ² tn Heb “my offspring and my descendants.”

[21:23]  ³ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ⁴ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ⁵ tn Or “kindness.”

[21:23]  ⁶ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[26:3]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “the oath which I swore.”

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

[24:7]  ¹² tn Or “the land of my birth.”

[24:7]  ¹³ tn Heb “and who spoke to me and who swore to me, saying.”

[24:7]  ¹⁴ tn Or “his messenger.”

[24:7]  ¹⁵ tn Heb “before you and you will take.”

[26:31]  ¹⁶ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ¹⁷ tn Heb “and they went from him in peace.”

[31:53]  ¹⁸ 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]  ¹⁹ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[22:16]  ²⁰ tn Heb “By myself I swear.”

[22:16]  ²¹ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[24:3]  ²² tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ²³ tn Heb “because you must not take.”

[50:24]  ²⁴ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ²⁵ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[50:5]  ²⁶ tn Heb “saying.”

[50:5]  ²⁷ tn The imperfect verbal form here has the force of a command.

[21:24]  ²⁸ tn Heb “I swear.” No object is specified in the Hebrew text, but the content of the oath requested by Abimelech is the implied object.

[21:31]  ²⁹ tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”

[21:31]  ³⁰ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.

[21:31]  ³¹ sn The verb forms a wordplay with the name Beer Sheba.

[24:9]  ³² tn Heb “and he swore to him concerning this matter.”

[50:6]  ³³ tn Heb “he made you swear on oath.”

[47:31]  ³⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[47:31]  ³⁵ tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.

[47:31]  ³⁶ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[47:31]  ³⁷ tn Heb “swore on oath to him.”

[47:31]  ³⁸ sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.

[47:31]  ³⁹ tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).

[25:33]  ⁴⁰ tn Heb “Swear to me today.”

[25:33]  ⁴¹ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ⁴² sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[24:8]  ⁴³ tn Heb “ to go after you.”

[24:8]  ⁴⁴ sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.

[26:28]  ⁴⁵ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁴⁶ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁴⁷ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁴⁸ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁴⁹ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[44:7]  ⁵⁰ tn Heb “Why does my lord speak according to these words?”

[44:7]  ⁵¹ tn Heb “according to this thing.”

[9:24]  ⁵² tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ⁵³ tn Heb “he knew.”

[9:24]  ⁵⁴ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[24:41]  ⁵⁵ tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).

[14:22]  ⁵⁶ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ⁵⁷ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[26:33]  ⁵⁸ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

[26:33]  ⁵⁹ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

[42:15]  ⁶⁰ tn Heb “[By] the life of Pharaoh.”

[42:15]  sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[31:51]  ⁶¹ 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.

[47:29]  ⁶² tn Heb “days.”

[47:29]  ⁶³ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁶⁴ tn Or “deal with me in faithful love.”

[28:20]  ⁶⁵ tn Heb “bread,” although the term can be used for food in general.

[31:13]  ⁶⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ 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.