Kejadian 21:16

21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot ¹  away; for she thought, ²  “I refuse to watch the child die.” ³  So she sat across from him and wept uncontrollably. ⁴ 

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ⁵  replied to Abraham in the hearing ⁶  of the sons of Heth – before all who entered the gate ⁷  of his city –

Kejadian 24:45

24:45 “Before I finished praying in my heart, ⁸  along came Rebekah ⁹  with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’

Kejadian 25:22

25:22 But the children struggled ¹⁰  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ¹¹  So she asked the Lord, ¹² 

Kejadian 30:41

30:41 When the stronger females were in heat, ¹³  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches.

Kejadian 31:12

31:12 Then he said, ‘Observe ¹⁴  that all the male goats mating with ¹⁵  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 31:17

31:17 So Jacob immediately put his children and his wives on the camels. ¹⁶ 

Kejadian 31:25

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ¹⁷ 

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ¹⁸  Set it here before my relatives and yours, ¹⁹  and let them settle the dispute between the two of us! ²⁰ 

Kejadian 32:13

32:13 Jacob ²¹  stayed there that night. Then he sent ²²  as a gift ²³  to his brother Esau

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ²⁴  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ²⁵  Joseph replied. ²⁶ 

Kejadian 38:28

38:28 While she was giving birth, one child ²⁷  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”

Kejadian 44:30

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ²⁸ 

Kejadian 48:14

48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ²⁹  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

Kejadian 49:4

49:4 You are destructive ³⁰  like water and will not excel, ³¹ 

for you got on your father’s bed, ³² 

then you defiled it – he got on my couch! ³³ 

[21:16]  ¹ sn A bowshot would be a distance of about a hundred yards (ninety meters).

[21:16]  ² tn Heb “said.”

[21:16]  ³ tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

[21:16]  ⁴ tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.

[23:10]  ⁵ tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ⁶ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ⁷ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[24:45]  ⁸ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

[24:45]  ⁹ tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[25:22]  ¹⁰ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ¹¹ 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]  ¹² 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.

[30:41]  ¹³ tn Heb “and at every breeding-heat of the flock.”

[31:12]  ¹⁴ tn Heb “lift up (now) your eyes and see.”

[31:12]  ¹⁵ tn Heb “going up on,” that is, mounting for intercourse.

[31:17]  ¹⁶ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[31:25]  ¹⁷ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[31:37]  ¹⁸ tn Heb “what did you find from all the goods of your house?”

[31:37]  ¹⁹ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ²⁰ tn Heb “that they may decide between us two.”

[32:13]  ²¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ²² tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ²³ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[37:13]  ²⁴ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ²⁵ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ²⁶ 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.

[38:28]  ²⁷ tn The word “child” has been supplied in the translation for stylistic reasons.

[44:30]  ²⁸ tn Heb “his life is bound up in his life.”

[48:14]  ²⁹ tn The disjunctive clause is circumstantial-concessive here.

[49:4]  ³⁰ tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).

[49:4]  ³¹ tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).

[49:4]  ³² sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

[49:4]  ³³ tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.