Kejadian 13:11

13:11 Lot chose for himself the whole region of the Jordan and traveled ¹  toward the east.

So the relatives separated from each other. ² 

Kejadian 21:2

21:2 So Sarah became pregnant ³  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 21:9

21:9 But Sarah noticed ⁴  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ⁵ 

Kejadian 21:30

21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof ⁶  that I dug this well.” ⁷ 

Kejadian 25:12

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ⁸  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

Kejadian 35:26

35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.

These were the sons of Jacob who were born to him in Paddan Aram.

Kejadian 36:14

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ⁹  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

Kejadian 46:18

46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.

Kejadian 46:25

46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

[13:11]  ¹ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ² tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[21:2]  ³ tn Or “she conceived.”

[21:9]  ⁴ tn Heb “saw.”

[21:9]  ⁵ tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.

[21:9]  sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).

[21:30]  ⁶ tn Heb “that it be for me for a witness.”

[21:30]  ⁷ sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

[25:12]  ⁸ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[36:14]  ⁹ tn Heb “daughter,” but see Gen 36:24-25.