Kejadian 41:21

41:21 When they had eaten them, ¹  no one would have known ²  that they had done so, for they were just as bad-looking as before. Then I woke up.

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ³  “After I am worn out will I have pleasure, ⁴  especially when my husband is old too?” ⁵ 

Kejadian 18:24

18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ⁶  the place for the sake of the fifty godly people who are in it?

Kejadian 24:3

24:3 so that I may make you solemnly promise ⁷  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁸  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 25:22

25:22 But the children struggled ⁹  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ¹⁰  So she asked the Lord, ¹¹ 

Kejadian 45:6

45:6 For these past two years there has been famine in ¹²  the land and for five more years there will be neither plowing nor harvesting.

Kejadian 48:16

48:16 the Angel ¹³  who has protected me ¹⁴ 

from all harm –

bless these boys.

May my name be named in them, ¹⁵ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[41:21]  ¹ tn Heb “when they went inside them.”

[41:21]  ² tn Heb “it was not known.”

[18:12]  ³ tn Heb “saying.”

[18:12]  ⁴ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ⁵ tn The word “too” has been added in the translation for stylistic reasons.

[18:24]  ⁶ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[24:3]  ⁷ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁸ tn Heb “because you must not take.”

[25:22]  ⁹ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ¹⁰ 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]  ¹¹ 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.

[45:6]  ¹² tn Heb “the famine [has been] in the midst of.”

[48:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Or “be recalled through them.”