Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ¹  you have done?” And the woman replied, “The serpent ²  tricked ³  me, and I ate.”

Kejadian 21:6-7

21:6 Sarah said, “God has made me laugh. ⁴  Everyone who hears about this ⁵  will laugh ⁶  with me.” 21:7 She went on to say, ⁷  “Who would ⁸  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Kejadian 24:18-19

24:18 “Drink, my lord,” she replied, and quickly lowering ⁹  her jug to her hands, she gave him a drink. 24:19 When she had done so, ¹⁰  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Kejadian 24:24-25

24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. ¹¹  24:25 We have plenty of straw and feed,” she added, ¹²  “and room for you ¹³  to spend the night.”

Kejadian 24:58

24:58 So they called Rebekah and asked her, “Do you want ¹⁴  to go with this man?” She replied, “I want to go.”

Kejadian 27:13

27:13 So his mother told him, “Any curse against you will fall on me, ¹⁵  my son! Just obey me! ¹⁶  Go and get them for me!”

Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ¹⁷  So she named him Naphtali. ¹⁸ 

Kejadian 30:13

30:13 Leah said, “How happy I am, ¹⁹  for women ²⁰  will call me happy!” So she named him Asher. ²¹ 

Kejadian 30:18

30:18 Then Leah said, “God has granted me a reward ²²  because I gave my servant to my husband as a wife.” ²³  So she named him Issachar. ²⁴ 

[3:13]  ¹ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ² sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ³ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[21:6]  ⁴ tn Heb “Laughter God has made for me.”

[21:6]  ⁵ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ⁶ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[21:7]  ⁷ tn Heb “said.”

[21:7]  ⁸ tn The perfect form of the verb is used here to describe a hypothetical situation.

[24:18]  ⁹ tn Heb “and she hurried and lowered.”

[24:19]  ¹⁰ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[24:24]  ¹¹ tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.

[24:25]  ¹² tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:25]  ¹³ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[24:58]  ¹⁴ tn The imperfect verbal form here has a modal nuance, expressing desire.

[27:13]  ¹⁵ tn Heb “upon me your curse.”

[27:13]  ¹⁶ tn Heb “only listen to my voice.”

[30:8]  ¹⁷ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ¹⁸ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:13]  ¹⁹ tn The Hebrew statement apparently means “with my happiness.”

[30:13]  ²⁰ tn Heb “daughters.”

[30:13]  ²¹ sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

[30:18]  ²² tn Heb “God has given my reward.”

[30:18]  ²³ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.

[30:18]  ²⁴ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.