Kejadian 18:18

18:18 After all, Abraham ¹  will surely become ²  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ³  using his name.

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 24:63

24:63 He ⁶  went out to relax ⁷  in the field in the early evening. ⁸  Then he looked up ⁹  and saw that ¹⁰  there were camels approaching.

Kejadian 26:27

26:27 Isaac asked them, “Why have you come to me? You hate me ¹¹  and sent me away from you.”

Kejadian 27:11

27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! ¹² 

Kejadian 38:5

38:5 Then she had ¹³  yet another son, whom she named Shelah. She gave birth to him in Kezib. ¹⁴ 

Kejadian 39:11

39:11 One day ¹⁵  he went into the house to do his work when none of the household servants ¹⁶  were there in the house.

Kejadian 41:39

41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ¹⁷  as you are!

Kejadian 46:30

46:30 Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.” ¹⁸ 

[18:18]  ¹ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ² tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[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).

[24:63]  ⁶ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ⁷ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ⁸ tn Heb “at the turning of the evening.”

[24:63]  ⁹ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ¹⁰ tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[26:27]  ¹¹ tn The disjunctive clause is circumstantial, expressing the reason for his question.

[27:11]  ¹² tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[38:5]  ¹³ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ¹⁴ tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[39:11]  ¹⁵ tn Heb “and it was about this day.”

[39:11]  ¹⁶ tn Heb “the men of the house.”

[41:39]  ¹⁷ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[46:30]  ¹⁸ tn Heb “after my seeing your face that you are still alive.”