Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹  to her authority.

Kejadian 18:14

18:14 Is anything impossible ²  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ³ 

Kejadian 20:13

20:13 When God made me wander ⁴  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ⁵  Every place we go, say about me, “He is my brother.”’”

Kejadian 24:47

24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ ⁶  I put the ring in her nose and the bracelets on her wrists.

Kejadian 25:22

25:22 But the children struggled ⁷  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁸  So she asked the Lord, ⁹ 

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ¹⁰  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 48:6

48:6 Any children that you father ¹¹  after them will be yours; they will be listed ¹²  under the names of their brothers in their inheritance. ¹³ 

[16:9]  ¹ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[18:14]  ² tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ³ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[20:13]  ⁴ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ⁵ tn Heb “This is your loyal deed which you can do for me.”

[24:47]  ⁶ tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.

[25:22]  ⁷ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁸ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ⁹ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[40:20]  ¹⁰ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[48:6]  ¹¹ tn Or “you fathered.”

[48:6]  ¹² tn Heb “called” or “named.”

[48:6]  ¹³ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.