Kejadian 19:14

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ¹  He said, “Quick, get out of this place because the Lord is about to destroy ²  the city!” But his sons-in-law thought he was ridiculing them. ³ 

Kejadian 21:23

21:23 Now swear to me right here in God’s name ⁴  that you will not deceive me, my children, or my descendants. ⁵  Show me, and the land ⁶  where you are staying, ⁷  the same loyalty ⁸  that I have shown you.” ⁹ 

Kejadian 23:6

23:6 “Listen, sir, ¹⁰  you are a mighty prince ¹¹  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ¹²  from burying your dead.”

Kejadian 26:3

26:3 Stay ¹³  in this land. Then I will be with you and will bless you, ¹⁴  for I will give all these lands to you and to your descendants, ¹⁵  and I will fulfill ¹⁶  the solemn promise I made ¹⁷  to your father Abraham.

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ¹⁸  He was afraid to say, “She is my wife,” for he thought to himself, ¹⁹  “The men of this place will kill me to get ²⁰  Rebekah because she is very beautiful.”

Kejadian 27:27

27:27 So Jacob ²¹  went over and kissed him. When Isaac caught the scent ²²  of his clothing, he blessed him, saying,

“Yes, ²³  my son smells

like the scent of an open field

which the Lord has blessed.

Kejadian 27:36-37

27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ²⁴  He has tripped me up ²⁵  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 30:15

30:15 But Leah replied, ²⁶  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” ²⁷  Rachel said, “he may sleep ²⁸  with you tonight in exchange for your son’s mandrakes.”

Kejadian 38:18

38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ²⁹  She became pregnant by him.

Kejadian 43:18

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ³⁰  the money that was returned in our sacks last time. ³¹  He wants to capture us, ³²  make us slaves, and take ³³  our donkeys!”

Kejadian 45:23

45:23 To his father he sent the following: ³⁴  ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey.

Kejadian 47:4

47:4 Then they said to Pharaoh, “We have come to live as temporary residents ³⁵  in the land. There ³⁶  is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

Kejadian 48:7

48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow ³⁷  – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). ³⁸ 

Kejadian 48:16

48:16 the Angel ³⁹  who has protected me ⁴⁰ 

from all harm –

bless these boys.

May my name be named in them, ⁴¹ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[19:14]  ¹ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ² tn The Hebrew active participle expresses an imminent action.

[19:14]  ³ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[21:23]  ⁴ tn Heb “And now swear to me by God here.”

[21:23]  ⁵ tn Heb “my offspring and my descendants.”

[21:23]  ⁶ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ⁷ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ⁸ tn Or “kindness.”

[21:23]  ⁹ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[23:6]  ¹⁰ tn Heb “Hear us, my lord.”

[23:6]  ¹¹ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ¹² tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[26:3]  ¹³ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ¹⁴ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ¹⁵ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ¹⁶ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ¹⁷ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[26:7]  ¹⁸ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ¹⁹ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ²⁰ tn Heb “kill me on account of.”

[27:27]  ²¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ²² tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ²³ tn Heb “see.”

[27:36]  ²⁴ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ²⁵ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[30:15]  ²⁶ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  ²⁷ tn Heb “therefore.”

[30:15]  ²⁸ tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[38:18]  ²⁹ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[43:18]  ³⁰ tn Heb “over the matter of.”

[43:18]  ³¹ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ³² tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ³³ tn The word “take” has been supplied in the translation for stylistic reasons.

[45:23]  ³⁴ tn Heb “according to this.”

[47:4]  ³⁵ tn Heb “to sojourn.”

[47:4]  ³⁶ tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.

[48:7]  ³⁷ tn Heb “upon me, against me,” which might mean something like “to my sorrow.”

[48:7]  ³⁸ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[48:16]  ³⁹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁴⁰ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁴¹ tn Or “be recalled through them.”