Kejadian 31:1-55

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ¹  “Jacob has taken everything that belonged to our father! He has gotten rich ²  at our father’s expense!” ³  31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. ⁴ 

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁵  and to your relatives. I will be with you.” ⁶  31:4 So Jacob sent a message for Rachel and Leah ⁷  to come to the field ⁸  where his flocks were. ⁹  31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ¹⁰  but the God of my father has been with me. 31:6 You know that I’ve worked for your father as hard as I could, ¹¹  31:7 but your father has humiliated ¹²  me and changed my wages ten times. But God has not permitted him to do me any harm. 31:8 If he said, ¹³  ‘The speckled animals ¹⁴  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring. 31:9 In this way God has snatched away your father’s livestock and given them to me.

31:10 “Once ¹⁵  during breeding season I saw ¹⁶  in a dream that the male goats mating with ¹⁷  the flock were streaked, speckled, and spotted. 31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied. 31:12 Then he said, ‘Observe ¹⁸  that all the male goats mating with ¹⁹  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you. 31:13 I am the God of Bethel, ²⁰  where you anointed ²¹  the sacred stone and made a vow to me. ²²  Now leave this land immediately ²³  and return to your native land.’”

31:14 Then Rachel and Leah replied to him, “Do we still have any portion or inheritance ²⁴  in our father’s house? 31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted ²⁵  the money paid for us! ²⁶  31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

31:17 So Jacob immediately put his children and his wives on the camels. ²⁷  31:18 He took ²⁸  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ²⁹ 

31:19 While Laban had gone to shear his sheep, ³⁰  Rachel stole the household idols ³¹  that belonged to her father. 31:20 Jacob also deceived ³²  Laban the Aramean by not telling him that he was leaving. ³³  31:21 He left ³⁴  with all he owned. He quickly crossed ³⁵  the Euphrates River ³⁶  and headed for ³⁷  the hill country of Gilead.

31:22 Three days later Laban discovered Jacob had left. ³⁸  31:23 So he took his relatives ³⁹  with him and pursued Jacob ⁴⁰  for seven days. ⁴¹  He caught up with ⁴²  him in the hill country of Gilead. 31:24 But God came to Laban the Aramean in a dream at night and warned him, ⁴³  “Be careful ⁴⁴  that you neither bless nor curse Jacob.” ⁴⁵ 

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ⁴⁶  31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me ⁴⁷  and carried away my daughters as if they were captives of war! ⁴⁸  31:27 Why did you run away secretly ⁴⁹  and deceive me? ⁵⁰  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ⁵¹  31:28 You didn’t even allow me to kiss my daughters and my grandchildren ⁵²  good-bye. You have acted foolishly! 31:29 I have ⁵³  the power to do you harm, but the God of your father told me last night, ‘Be careful ⁵⁴  that you neither bless nor curse Jacob.’ ⁵⁵  31:30 Now I understand that ⁵⁶  you have gone away ⁵⁷  because you longed desperately ⁵⁸  for your father’s house. Yet why did you steal my gods?” ⁵⁹ 

31:31 “I left secretly because I was afraid!” ⁶⁰  Jacob replied to Laban. “I thought ⁶¹  you might take your daughters away from me by force. ⁶²  31:32 Whoever has taken your gods will be put to death! ⁶³  In the presence of our relatives ⁶⁴  identify whatever is yours and take it.” ⁶⁵  (Now Jacob did not know that Rachel had stolen them.) ⁶⁶ 

31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. ⁶⁷  Then he left Leah’s tent and entered Rachel’s. ⁶⁸  31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ⁶⁹  and sat on them.) ⁷⁰  Laban searched the whole tent, but did not find them. ⁷¹  31:35 Rachel ⁷²  said to her father, “Don’t be angry, ⁷³  my lord. I cannot stand up ⁷⁴  in your presence because I am having my period.” ⁷⁵  So he searched thoroughly, ⁷⁶  but did not find the idols.

31:36 Jacob became angry ⁷⁷  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁷⁸  “What sin of mine prompted you to chase after me in hot pursuit? ⁷⁹  31:37 When you searched through all my goods, did you find anything that belonged to you? ⁸⁰  Set it here before my relatives and yours, ⁸¹  and let them settle the dispute between the two of us! ⁸² 

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ⁸³  You always made me pay for every missing animal, ⁸⁴  whether it was taken by day or at night. 31:40 I was consumed by scorching heat ⁸⁵  during the day and by piercing cold ⁸⁶  at night, and I went without sleep. ⁸⁷  31:41 This was my lot ⁸⁸  for twenty years in your house: I worked like a slave ⁸⁹  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times! 31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ⁹⁰  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ⁹¹  and he rebuked you last night.”

31:43 Laban replied ⁹²  to Jacob, “These women ⁹³  are my daughters, these children are my grandchildren, ⁹⁴  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ⁹⁵  or the children to whom they have given birth? 31:44 So now, come, let’s make a formal agreement, ⁹⁶  you and I, and it will be ⁹⁷  proof that we have made peace.” ⁹⁸ 

31:45 So Jacob took a stone and set it up as a memorial pillar. 31:46 Then he ⁹⁹  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ¹⁰⁰  They ate there by the pile of stones. 31:47 Laban called it Jegar Sahadutha, ¹⁰¹  but Jacob called it Galeed. ¹⁰² 

31:48 Laban said, “This pile of stones is a witness of our agreement ¹⁰³  today.” That is why it was called Galeed. 31:49 It was also called Mizpah ¹⁰⁴  because he said, “May the Lord watch ¹⁰⁵  between us ¹⁰⁶  when we are out of sight of one another. ¹⁰⁷  31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ¹⁰⁸  that God is witness to your actions.” ¹⁰⁹ 

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. ¹¹⁰  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. ¹¹¹  31:53 May the God of Abraham and the god of Nahor, ¹¹²  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ¹¹³  31:54 Then Jacob offered a sacrifice ¹¹⁴  on the mountain and invited his relatives to eat the meal. ¹¹⁵  They ate the meal and spent the night on the mountain.

31:55 (32:1) ¹¹⁶  Early in the morning Laban kissed ¹¹⁷  his grandchildren ¹¹⁸  and his daughters goodbye and blessed them. Then Laban left and returned home. ¹¹⁹ 

Kejadian 25:19

Jacob and Esau

25:19 This is the account of Isaac, ¹²⁰  the son of Abraham.

Abraham became the father of Isaac.

Kejadian 26:16

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ¹²¹  for you have become much more powerful ¹²²  than we are.”

Ulangan 8:12-14

8:12 When you eat your fill, when you build and occupy good houses, 8:13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 8:14 be sure ¹²³  you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery,

Ulangan 8:17

8:17 Be careful ¹²⁴  not to say, “My own ability and skill ¹²⁵  have gotten me this wealth.”

Ulangan 8:2

8:2 Remember the whole way by which he ¹²⁶  has brought you these forty years through the desert ¹²⁷  so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.

Kisah Para Rasul 14:10

14:10 he said with a loud voice, “Stand upright on your feet.” ¹²⁸  And the man ¹²⁹  leaped up and began walking. ¹³⁰ 

Kisah Para Rasul 20:13

The Voyage to Miletus

20:13 We went on ahead ¹³¹  to the ship and put out to sea ¹³²  for Assos, ¹³³  intending ¹³⁴  to take Paul aboard there, for he had arranged it this way. ¹³⁵  He ¹³⁶  himself was intending ¹³⁷  to go there by land. ¹³⁸ 

Yehezkiel 28:2

28:2 “Son of man, say to the prince ¹³⁹  of Tyre, ‘This is what the sovereign Lord says:

“‘Your heart is proud ¹⁴⁰  and you said, “I am a god; ¹⁴¹ 

I sit in the seat of gods, in the heart of the seas” –

yet you are a man and not a god,

though you think you are godlike. ¹⁴² 

Yehezkiel 28:5

28:5 By your great skill ¹⁴³  in trade you have increased your wealth,

and your heart is proud because of your wealth.

Yehezkiel 28:17

28:17 Your heart was proud because of your beauty;

you corrupted your wisdom on account of your splendor.

I threw you down to the ground;

I placed you before kings, that they might see you.

Daniel 5:20

5:20 And when his mind ¹⁴⁴  became arrogant ¹⁴⁵  and his spirit filled with pride, he was deposed from his royal throne and his honor was removed from him.

Daniel 5:23

5:23 Instead, you have exalted yourself against the Lord of heaven. You brought before you the vessels from his temple, and you and your nobles, together with your wives and concubines, drank wine from them. You praised the gods of silver, gold, bronze, iron, wood, and stone – gods ¹⁴⁶  that cannot see or hear or comprehend! But you have not glorified the God who has in his control ¹⁴⁷  your very breath and all your ways!

Habakuk 2:4

2:4 Look, the one whose desires are not upright will faint from exhaustion, ¹⁴⁸ 

but the person of integrity ¹⁴⁹  will live ¹⁵⁰  because of his faithfulness. ¹⁵¹ 

Habakuk 2:2

The Lord Assures Habakkuk

2:2 The Lord responded: ¹⁵² 

“Write down this message! ¹⁵³  Record it legibly on tablets,

so the one who announces ¹⁵⁴  it may read it easily. ¹⁵⁵ 

Kolose 1:7

1:7 You learned the gospel ¹⁵⁶  from Epaphras, our dear fellow slave ¹⁵⁷  – a ¹⁵⁸  faithful minister of Christ on our ¹⁵⁹  behalf –

Kolose 1:1

Salutation

1:1 From Paul, ¹⁶⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 3:6

3:6 whom he poured out on us in full measure ¹⁶¹  through Jesus Christ our Savior.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹⁶²  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 5:5-6

5:5 It is better for you not to vow

than to vow and not pay it. ¹⁶³ 

5:6 Do not let your mouth cause you ¹⁶⁴  to sin,

and do not tell the priest, ¹⁶⁵  “It was a mistake!” ¹⁶⁶ 

Why make God angry at you ¹⁶⁷ 

so that he would destroy the work of your hands?”

[31:1]  ¹ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ² sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ³ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:2]  ⁴ tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

[31:3]  ⁵ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁶ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:4]  ⁷ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  ⁸ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  ⁹ tn Heb “to his flock.”

[31:5]  ¹⁰ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:6]  ¹¹ tn Heb “with all my strength.”

[31:7]  ¹² tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

[31:8]  ¹³ tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  ¹⁴ tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[31:10]  ¹⁵ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ¹⁶ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ¹⁷ tn Heb “going up on,” that is, mounting for intercourse.

[31:12]  ¹⁸ tn Heb “lift up (now) your eyes and see.”

[31:12]  ¹⁹ tn Heb “going up on,” that is, mounting for intercourse.

[31:13]  ²⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ²¹ 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]  ²² 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]  ²³ 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.

[31:14]  ²⁴ tn The two nouns may form a hendiadys, meaning “a share in the inheritance” or “a portion to inherit.”

[31:15]  ²⁵ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

[31:15]  ²⁶ tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[31:17]  ²⁷ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[31:18]  ²⁸ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ²⁹ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[31:19]  ³⁰ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  ³¹ tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[31:20]  ³² tn Heb “stole the heart of,” an expression which apparently means “to deceive.” The repetition of the verb “to steal” shows that Jacob and Rachel are kindred spirits. Any thought that Laban would have resigned himself to their departure was now out of the question.

[31:20]  ³³ tn Heb “fleeing,” which reflects Jacob’s viewpoint.

[31:21]  ³⁴ tn Heb “and he fled.”

[31:21]  ³⁵ tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

[31:21]  ³⁶ tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

[31:21]  ³⁷ tn Heb “he set his face.”

[31:22]  ³⁸ tn Heb “and it was told to Laban on the third day that Jacob had fled.”

[31:23]  ³⁹ tn Heb “his brothers.”

[31:23]  ⁴⁰ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ⁴¹ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ⁴² tn Heb “drew close to.”

[31:24]  ⁴³ tn Heb “said to him.”

[31:24]  ⁴⁴ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ⁴⁵ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:25]  ⁴⁶ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[31:26]  ⁴⁷ tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  ⁴⁸ tn Heb “and you have led away my daughters like captives of a sword.”

[31:27]  ⁴⁹ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  ⁵⁰ tn Heb “and steal me.”

[31:27]  ⁵¹ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[31:28]  ⁵² tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[31:29]  ⁵³ tn Heb “there is to my hand.”

[31:29]  ⁵⁴ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ⁵⁵ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:30]  ⁵⁶ tn Heb “and now.” The words “I understand that” have been supplied in the translation for clarity and for stylistic reasons.

[31:30]  ⁵⁷ tn The infinitive absolute appears before the perfect verbal form to emphasize the certainty of the action.

[31:30]  ⁵⁸ tn The infinitive absolute appears before the perfect verbal form to emphasize the degree of emotion involved.

[31:30]  ⁵⁹ sn Yet why did you steal my gods? This last sentence is dropped into the speech rather suddenly. See C. Mabee, “Jacob and Laban: The Structure of Judicial Proceedings,” VT 30 (1980): 192-207, and G. W. Coats, “Self-Abasement and Insult Formulas,” JBL 91 (1972): 90-92.

[31:31]  ⁶⁰ tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

[31:31]  ⁶¹ tn Heb “for I said.”

[31:31]  ⁶² tn Heb “lest you steal your daughters from with me.”

[31:32]  ⁶³ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ⁶⁴ tn Heb “brothers.”

[31:32]  ⁶⁵ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ⁶⁶ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[31:33]  ⁶⁷ tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

[31:33]  ⁶⁸ tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

[31:34]  ⁶⁹ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ⁷⁰ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ⁷¹ tn The word “them” has been supplied in the translation for clarification.

[31:35]  ⁷² tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ⁷³ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ⁷⁴ tn Heb “I am unable to rise.”

[31:35]  ⁷⁵ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁷⁶ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[31:36]  ⁷⁷ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁷⁸ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁷⁹ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:37]  ⁸⁰ tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁸¹ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁸² tn Heb “that they may decide between us two.”

[31:39]  ⁸³ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ⁸⁴ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[31:40]  ⁸⁵ tn Or “by drought.”

[31:40]  ⁸⁶ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ⁸⁷ tn Heb “and my sleep fled from my eyes.”

[31:41]  ⁸⁸ tn Heb “this to me.”

[31:41]  ⁸⁹ tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[31:42]  ⁹⁰ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ⁹¹ tn Heb “My oppression and the work of my hands God saw.”

[31:43]  ⁹² tn Heb “answered and said.”

[31:43]  ⁹³ tn Heb “daughters.”

[31:43]  ⁹⁴ tn Heb “children.”

[31:43]  ⁹⁵ tn Heb “but to my daughters what can I do to these today?”

[31:44]  ⁹⁶ tn Heb “cut a covenant.”

[31:44]  ⁹⁷ tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”

[31:44]  ⁹⁸ tn Heb “and it will become a witness between me and you.”

[31:46]  ⁹⁹ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ¹⁰⁰ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[31:47]  ¹⁰¹ sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

[31:47]  ¹⁰² 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]  ¹⁰³ tn Heb “a witness between me and you.”

[31:49]  ¹⁰⁴ tn Heb “and Mizpah.”

[31:49]  ¹⁰⁵ 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]  ¹⁰⁶ tn Heb “between me and you.”

[31:49]  ¹⁰⁷ tn Heb “for we will be hidden, each man from his neighbor.”

[31:50]  ¹⁰⁸ tn Heb “see.”

[31:50]  ¹⁰⁹ tn Heb “between me and you.”

[31:51]  ¹¹⁰ 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]  ¹¹¹ 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.”

[31:53]  ¹¹² 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]  ¹¹³ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[31:54]  ¹¹⁴ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ¹¹⁵ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[31:55]  ¹¹⁶ sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

[31:55]  ¹¹⁷ tn Heb “and Laban got up early in the morning and he kissed.”

[31:55]  ¹¹⁸ tn Heb “his sons.”

[31:55]  ¹¹⁹ tn Heb “to his place.”

[25:19]  ¹²⁰ sn This is the account of Isaac. What follows for several chapters is not the account of Isaac, except briefly, but the account of Jacob and Esau. The next chapters tell what became of Isaac and his family.

[26:16]  ¹²¹ tn Heb “Go away from us.”

[26:16]  ¹²² sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).

[8:14]  ¹²³ tn The words “be sure” are not in the Hebrew text; vv. 12-14 are part of the previous sentence. For stylistic reasons a new sentence was started at the beginning of v. 12 in the translation and the words “be sure” repeated from v. 11 to indicate the connection.

[8:17]  ¹²⁴ tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.

[8:17]  ¹²⁵ tn Heb “my strength and the might of my hand.”

[8:2]  ¹²⁶ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons.

[8:2]  ¹²⁷ tn Or “wilderness” (so KJV, NRSV, NLT); likewise in v. 15.

[14:10]  ¹²⁸ tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ¹²⁹ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ¹³⁰ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[20:13]  ¹³¹ tn Grk “going on ahead.” The participle προελθόντες (proelqonte") has been translated as a finite verb due to requirements of contemporary English style.

[20:13]  ¹³² tn BDAG 62 s.v. ἀνάγω 4, “as a nautical t.t. (ἀ. τὴν ναῦν put a ship to sea), mid. or pass. ἀνάγεσθαι to begin to go by boat, put out to sea.”

[20:13]  ¹³³ sn Assos was a city of Mysia about 24 mi (40 km) southeast of Troas.

[20:13]  ¹³⁴ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ¹³⁵ tn Or “for he told us to do this.” Grk “for having arranged it this way, he.” The participle διατεταγμένος (diatetagmeno") has been translated as a finite verb due to requirements of contemporary English style. BDAG 237 s.v. διατάσσω 1 has “οὕτως διατεταγμένος ἦν he had arranged it so Ac 20:13.” L&N 15.224 has “‘he told us to do this.”

[20:13]  ¹³⁶ tn A new sentence was begun here in the translation because of the length and complexity of the Greek sentence; in Greek this is part of the preceding sentence beginning “We went on ahead.”

[20:13]  ¹³⁷ tn BDAG 628 s.v. μέλλω 1.c.γ has “denoting an intended action: intend, propose, have in mind…Ac 17:31; 20:3, 7, 13ab; 23:15; 26:2; 27:30.”

[20:13]  ¹³⁸ tn Or “there on foot.”

[28:2]  ¹³⁹ tn Or “ruler” (NIV, NCV).

[28:2]  ¹⁴⁰ tn Heb “lifted up.”

[28:2]  sn See Prov 16:5.

[28:2]  ¹⁴¹ tn Or “I am divine.”

[28:2]  ¹⁴² tn Heb “and you made your heart (mind) like the heart (mind) of gods.”

[28:5]  ¹⁴³ tn Or “wisdom.”

[5:20]  ¹⁴⁴ tn Aram “heart.”

[5:20]  ¹⁴⁵ sn The point of describing Nebuchadnezzar as arrogant is that he had usurped divine prerogatives, and because of his immense arrogance God had dealt decisively with him.

[5:23]  ¹⁴⁶ tn Aram “which.”

[5:23]  ¹⁴⁷ tn Aram “in whose hand [are].”

[2:4]  ¹⁴⁸ tn The meaning of this line is unclear, primarily because of the uncertainty surrounding the second word, עֲפְּלָה (’apÿlah). Some read this as an otherwise unattested verb עָפַל (’afal, “swell”) from which are derived nouns meaning “mound” and “hemorrhoid.” This “swelling” is then understood in an abstract sense, “swell with pride.” This would yield a translation, “As for the proud, his desires are not right within him” (cf. NASB “as for the proud one”; NIV “he is puffed up”; NRSV “Look at the proud!”). A multitude of other interpretations of this line, many of which involve emendations of the problematic form, may be found in the commentaries and periodical literature. The present translation assumes an emendation to a Pual form of the verb עָלַף (’alaf, “be faint, exhausted”). (See its use in the Pual in Isa 51:20, and in the Hitpael in Amos 8:13 and Jonah 4:8.) In the antithetical parallelism of the verse, it corresponds to חָיָה (khayah, “live”). The phrase לֹא יָשְׁרָה נַפְשׁוֹ בּוֹ (lo’ yoshrah nafsho bo), literally, “not upright his desire within him,” is taken as a substantival clause that contrasts with צַדִּיק (tsadiq, “the righteous one”) and serves as the subject of the preceding verb. Here נֶפֶשׁ (nefesh) is understood in the sense of “desire” (see BDB 660-61 s.v. נֶפֶשׁ for a list of passages where the word carries this sense).

[2:4]  ¹⁴⁹ tn Or “righteous.” The oppressed individuals mentioned in 1:4 are probably in view here.

[2:4]  ¹⁵⁰ tn Or “will be preserved.” In the immediate context this probably refers to physical preservation through both the present oppression and the coming judgment (see Hab 3:16-19).

[2:4]  ¹⁵¹ tn Or “loyalty”; or “integrity.” The Hebrew word אֱמוּנָה (’emunah) has traditionally been translated “faith,” but the term nowhere else refers to “belief” as such. When used of human character and conduct it carries the notion of “honesty, integrity, reliability, faithfulness.” The antecedent of the suffix has been understood in different ways. It could refer to God’s faithfulness, but in this case one would expect a first person suffix (the original form of the LXX has “my faithfulness” here). Others understand the “vision” to be the antecedent. In this case the reliability of the prophecy is in view. For a statement of this view, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 111-12. The present translation assumes that the preceding word “[the person of] integrity” is the antecedent. In this case the Lord is assuring Habakkuk that those who are truly innocent will be preserved through the coming oppression and judgment by their godly lifestyle, for God ultimately rewards this type of conduct. In contrast to these innocent people, those with impure desires (epitomized by the greedy Babylonians; see v. 5) will not be able to withstand God’s judgment (v. 4a).

[2:2]  ¹⁵² tn Heb “the Lord answered and said.” The redundant expression “answered and said” has been simplified in the translation as “responded.”

[2:2]  ¹⁵³ tn Heb “[the] vision.”

[2:2]  ¹⁵⁴ tn Or “reads from.”

[2:2]  ¹⁵⁵ tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.

[1:7]  ¹⁵⁶ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹⁵⁷ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹⁵⁸ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹⁵⁹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ¹⁶⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[3:6]  ¹⁶¹ tn Or “on us richly.”

[3:1]  ¹⁶² tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[5:5]  ¹⁶³ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:6]  ¹⁶⁴ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ¹⁶⁵ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ¹⁶⁶ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ¹⁶⁷ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).