Kejadian 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ¹  for she said, “Here I have seen one who sees me!” ² 

Kejadian 21:17

21:17 But God heard the boy’s voice. ³  The angel of God called to Hagar from heaven and asked her, “What is the matter, ⁴  Hagar? Don’t be afraid, for God has heard ⁵  the boy’s voice right where he is crying.

Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ⁶  the Lord. He pitched his tent there, and his servants dug a well. ⁷ 

Kejadian 27:45

27:45 Stay there ⁸  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ⁹  Why should I lose both of you in one day?” ¹⁰ 

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ¹¹  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ¹²  Joseph replied. ¹³ 

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ¹⁴  and there is no one who can interpret ¹⁵  it. But I have heard about you, that ¹⁶  you can interpret dreams.” ¹⁷ 

[16:13]  ¹ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ² tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[21:17]  ³ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ⁴ tn Heb “What to you?”

[21:17]  ⁵ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[26:25]  ⁶ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ⁷ tn Heb “and they dug there, the servants of Isaac, a well.”

[27:45]  ⁸ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁹ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ¹⁰ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[37:13]  ¹¹ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ¹² sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ¹³ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) 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.

[41:15]  ¹⁴ tn Heb “dreamed a dream.”

[41:15]  ¹⁵ tn Heb “there is no one interpreting.”

[41:15]  ¹⁶ tn Heb “saying.”

[41:15]  ¹⁷ tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”