Kejadian 9:13

9:13 I will place ¹  my rainbow ²  in the clouds, and it will become ³  a guarantee of the covenant between me and the earth.

Kejadian 9:9

9:9 “Look! I now confirm ⁴  my covenant with you and your descendants after you ⁵ 

Kejadian 17:4

17:4 “As for me, ⁶  this ⁷  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 17:7

17:7 I will confirm ⁸  my covenant as a perpetual ⁹  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹⁰ 

Kejadian 17:13

17:13 They must indeed be circumcised, ¹¹  whether born in your house or bought with money. The sign of my covenant ¹²  will be visible in your flesh as a permanent ¹³  reminder.

Kejadian 17:9

17:9 Then God said to Abraham, “As for you, you must keep ¹⁴  the covenantal requirement ¹⁵  I am imposing on you and your descendants after you throughout their generations.

Kejadian 17:14

17:14 Any uncircumcised male ¹⁶  who has not been circumcised in the flesh of his foreskin will be cut off ¹⁷  from his people – he has failed to carry out my requirement.” ¹⁸ 

Kejadian 17:2

17:2 Then I will confirm my covenant ¹⁹  between me and you, and I will give you a multitude of descendants.” ²⁰ 

Kejadian 17:10

17:10 This is my requirement that you and your descendants after you must keep: ²¹  Every male among you must be circumcised. ²² 

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ²³  Sarah just as he had said he would and did ²⁴  for Sarah what he had promised. ²⁵ 

Kejadian 21:27

21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. ²⁶ 

Kejadian 17:21

17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”

Kejadian 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ²⁷  I will confirm my covenant with him as a perpetual ²⁸  covenant for his descendants after him.

Kejadian 17:11

17:11 You must circumcise the flesh of your foreskins. This will be a reminder ²⁹  of the covenant between me and you.

Kejadian 31:44

31:44 So now, come, let’s make a formal agreement, ³⁰  you and I, and it will be ³¹  proof that we have made peace.” ³² 

Kejadian 6:18

6:18 but I will confirm ³³  my covenant with you. You will enter ³⁴  the ark – you, your sons, your wife, and your sons’ wives with you.

Kejadian 9:11

9:11 I confirm ³⁵  my covenant with you: Never again will all living things ³⁶  be wiped out ³⁷  by the waters of a flood; ³⁸  never again will a flood destroy the earth.”

Kejadian 9:17

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ³⁹  that are on the earth.”

Kejadian 21:32

21:32 So they made a treaty ⁴⁰  at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned ⁴¹  to the land of the Philistines. ⁴² 

Kejadian 9:15

9:15 then I will remember my covenant with you ⁴³  and with all living creatures of all kinds. ⁴⁴  Never again will the waters become a flood and destroy ⁴⁵  all living things. ⁴⁶ 

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ⁴⁷  and lead you up from this land to the land he swore on oath to give ⁴⁸  to Abraham, Isaac, and Jacob.”

Kejadian 9:12

9:12 And God said, “This is the guarantee ⁴⁹  of the covenant I am making ⁵⁰  with you ⁵¹  and every living creature with you, a covenant ⁵²  for all subsequent ⁵³  generations:

Kejadian 15:18

15:18 That day the Lord made a covenant ⁵⁴  with Abram: “To your descendants I give ⁵⁵  this land, from the river of Egypt ⁵⁶  to the great river, the Euphrates River –

Kejadian 18:19

18:19 I have chosen him ⁵⁷  so that he may command his children and his household after him to keep ⁵⁸  the way of the Lord by doing ⁵⁹  what is right and just. Then the Lord will give ⁶⁰  to Abraham what he promised ⁶¹  him.”

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ⁶²  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 26:28

26:28 They replied, “We could plainly see ⁶³  that the Lord is with you. So we decided there should be ⁶⁴  a pact between us ⁶⁵  – between us ⁶⁶  and you. Allow us to make ⁶⁷  a treaty with you

Kejadian 28:15

28:15 I am with you! ⁶⁸  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 50:6

50:6 So Pharaoh said, “Go and bury your father, just as he made you swear to do.” ⁶⁹ 

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ⁷⁰  Isaac sent them off; they separated on good terms. ⁷¹ 

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ⁷²  about the boy or your slave wife. Do ⁷³  all that Sarah is telling ⁷⁴  you because through Isaac your descendants will be counted. ⁷⁵ 

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 32:12

32:12 But you ⁷⁶  said, ‘I will certainly make you prosper ⁷⁷  and will make ⁷⁸  your descendants like the sand on the seashore, too numerous to count.’” ⁷⁹ 

Kejadian 44:32

44:32 Indeed, ⁸⁰  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

Kejadian 21:31

21:31 That is why he named that place ⁸¹  Beer Sheba, ⁸²  because the two of them swore ⁸³  an oath there.

Kejadian 45:12

45:12 You and my brother Benjamin can certainly see with your own eyes that I really am the one who speaks to you. ⁸⁴ 

Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ⁸⁵  to the Lord, the Most High God, Creator of heaven and earth, and vow ⁸⁶ 

Kejadian 21:33

21:33 Abraham ⁸⁷  planted a tamarisk tree ⁸⁸  in Beer Sheba. There he worshiped the Lord, ⁸⁹  the eternal God.

Kejadian 29:21

29:21 Finally Jacob said ⁹⁰  to Laban, “Give me my wife, for my time of service is up. ⁹¹  I want to have marital relations with her.” ⁹² 

Kejadian 31:7

31:7 but your father has humiliated ⁹³  me and changed my wages ten times. But God has not permitted him to do me any harm.

Kejadian 31:49

31:49 It was also called Mizpah ⁹⁴  because he said, “May the Lord watch ⁹⁵  between us ⁹⁶  when we are out of sight of one another. ⁹⁷ 

Kejadian 38:17

38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” ⁹⁸ 

Kejadian 26:3

26:3 Stay ⁹⁹  in this land. Then I will be with you and will bless you, ¹⁰⁰  for I will give all these lands to you and to your descendants, ¹⁰¹  and I will fulfill ¹⁰²  the solemn promise I made ¹⁰³  to your father Abraham.

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 17:12

17:12 Throughout your generations every male among you who is eight days old ¹⁰⁴  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ¹⁰⁵  so that you may possess the land ¹⁰⁶  God gave to Abraham, the land where you have been living as a temporary resident.” ¹⁰⁷ 

Kejadian 29:27

29:27 Complete my older daughter’s bridal week. ¹⁰⁸  Then we will give you the younger one ¹⁰⁹  too, in exchange for seven more years of work.” ¹¹⁰ 

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ¹¹¹  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ¹¹² 

Kejadian 34:22

34:22 Only on this one condition will these men consent to live with us and become one people: They demand ¹¹³  that every male among us be circumcised just as they are circumcised.

Kejadian 38:26

38:26 Judah recognized them and said, “She is more upright ¹¹⁴  than I am, because I wouldn’t give her to Shelah my son.” He did not have sexual relations with her ¹¹⁵  again.

Kejadian 47:30

47:30 but when I rest ¹¹⁶  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ¹¹⁷  said, “I will do as you say.”

Kejadian 14:13

14:13 A fugitive ¹¹⁸  came and told Abram the Hebrew. ¹¹⁹  Now Abram was living by the oaks ¹²⁰  of Mamre the Amorite, the brother ¹²¹  of Eshcol and Aner. (All these were allied by treaty ¹²²  with Abram.) ¹²³ 

Kejadian 26:29

26:29 so that ¹²⁴  you will not do us any harm, just as we have not harmed ¹²⁵  you, but have always treated you well ¹²⁶  before sending you away ¹²⁷  in peace. Now you are blessed by the Lord.” ¹²⁸ 

Kejadian 31:8

31:8 If he said, ¹²⁹  ‘The speckled animals ¹³⁰  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring.

Kejadian 32:9-10

32:9 Then Jacob prayed, ¹³¹  “O God of my father Abraham, God of my father Isaac, O Lord, you said ¹³²  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ¹³³  32:10 I am not worthy of all the faithful love ¹³⁴  you have shown ¹³⁵  your servant. With only my walking stick ¹³⁶  I crossed the Jordan, ¹³⁷  but now I have become two camps.

Kejadian 47:29

47:29 The time ¹³⁸  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ¹³⁹  and show me kindness and faithfulness. ¹⁴⁰  Do not bury me in Egypt,

Kejadian 50:5

50:5 ‘My father made me swear an oath. He said, ¹⁴¹  “I am about to die. Bury me ¹⁴²  in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”

Kejadian 24:7

24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, ¹⁴³  promised me with a solemn oath, ¹⁴⁴  ‘To your descendants I will give this land.’ He will send his angel ¹⁴⁵  before you so that you may find ¹⁴⁶  a wife for my son from there.

[9:13]  ¹ tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

[9:13]  ² sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

[9:13]  ³ tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

[9:9]  ⁴ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ⁵ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[17:4]  ⁶ tn Heb “I.”

[17:4]  ⁷ tn Heb “is” (הִנֵּה, hinneh).

[17:7]  ⁸ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ⁹ tn Or “as an eternal.”

[17:7]  ¹⁰ tn Heb “to be to you for God and to your descendants after you.”

[17:13]  ¹¹ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ¹² tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ¹³ tn Or “an eternal.”

[17:9]  ¹⁴ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ¹⁵ tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[17:14]  ¹⁶ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ¹⁷ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.

[17:14]  ¹⁸ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:2]  ¹⁹ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ²⁰ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[17:10]  ²¹ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ²² sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[21:1]  ²³ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ²⁴ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ²⁵ tn Heb “spoken.”

[21:27]  ²⁶ tn Heb “cut a covenant.”

[17:19]  ²⁷ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ²⁸ tn Or “as an eternal.”

[17:11]  ²⁹ tn Or “sign.”

[31:44]  ³⁰ tn Heb “cut a covenant.”

[31:44]  ³¹ tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”

[31:44]  ³² tn Heb “and it will become a witness between me and you.”

[6:18]  ³³ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ³⁴ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[9:11]  ³⁵ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ³⁶ tn Heb “all flesh.”

[9:11]  ³⁷ tn Heb “cut off.”

[9:11]  ³⁸ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[9:17]  ³⁹ tn Heb “all flesh.”

[21:32]  ⁴⁰ tn Heb “cut a covenant.”

[21:32]  ⁴¹ tn Heb “arose and returned.”

[21:32]  ⁴² sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.

[9:15]  ⁴³ tn Heb “which [is] between me and between you.”

[9:15]  ⁴⁴ tn Heb “all flesh.”

[9:15]  ⁴⁵ tn Heb “to destroy.”

[9:15]  ⁴⁶ tn Heb “all flesh.”

[50:24]  ⁴⁷ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ⁴⁸ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[9:12]  ⁴⁹ tn Heb “sign.”

[9:12]  ⁵⁰ sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ⁵¹ tn Heb “between me and between you.”

[9:12]  ⁵² tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ⁵³ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[15:18]  ⁵⁴ tn Heb “cut a covenant.”

[15:18]  ⁵⁵ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ⁵⁶ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[18:19]  ⁵⁷ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ⁵⁸ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ⁵⁹ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁶⁰ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁶¹ tn Heb “spoke to.”

[9:16]  ⁶² tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[26:28]  ⁶³ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁶⁴ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁶⁵ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁶⁶ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁶⁷ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[28:15]  ⁶⁸ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[50:6]  ⁶⁹ tn Heb “he made you swear on oath.”

[26:31]  ⁷⁰ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁷¹ tn Heb “and they went from him in peace.”

[21:12]  ⁷² tn Heb “Let it not be evil in your eyes.”

[21:12]  ⁷³ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ⁷⁴ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ⁷⁵ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[32:12]  ⁷⁶ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ⁷⁷ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁷⁸ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁷⁹ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[44:32]  ⁸⁰ tn Or “for.”

[21:31]  ⁸¹ tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”

[21:31]  ⁸² sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.

[21:31]  ⁸³ sn The verb forms a wordplay with the name Beer Sheba.

[45:12]  ⁸⁴ tn Heb “And, look, your eyes see and the eyes of my brother Benjamin, that my mouth is the one speaking to you.”

[14:22]  ⁸⁵ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ⁸⁶ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[21:33]  ⁸⁷ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ⁸⁸ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ⁸⁹ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[29:21]  ⁹⁰ tn Heb “and Jacob said.”

[29:21]  ⁹¹ tn Heb “my days are fulfilled.”

[29:21]  ⁹² tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).

[31:7]  ⁹³ tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

[31:49]  ⁹⁴ tn Heb “and Mizpah.”

[31:49]  ⁹⁵ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ⁹⁶ tn Heb “between me and you.”

[31:49]  ⁹⁷ tn Heb “for we will be hidden, each man from his neighbor.”

[38:17]  ⁹⁸ tn Heb “until you send.”

[26:3]  ⁹⁹ 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]  ¹⁰⁰ 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]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ tn Heb “the oath which I swore.”

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

[17:12]  ¹⁰⁴ tn Heb “the son of eight days.”

[28:4]  ¹⁰⁵ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ¹⁰⁶ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ¹⁰⁷ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[29:27]  ¹⁰⁸ tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  sn Bridal week. An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12).

[29:27]  ¹⁰⁹ tn Heb “this other one.”

[29:27]  ¹¹⁰ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:27]  sn In exchange for seven more years of work. See C. H. Gordon, “The Story of Jacob and Laban in the Light of the Nuzi Tablets,” BASOR 66 (1937): 25-27; and J. Van Seters, “Jacob’s Marriages and Ancient Near Eastern Customs: A Reassessment,” HTR 62 (1969): 377-95.

[31:53]  ¹¹¹ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ¹¹² tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[34:22]  ¹¹³ tn Heb “when every one of our males is circumcised.”

[38:26]  ¹¹⁴ tn Traditionally “more righteous”; cf. NCV, NRSV, NLT “more in the right.”

[38:26]  sn She is more upright than I. Judah had been irresponsible and unfaithful to his duty to see that the family line continued through the levirate marriage of his son Shelah. Tamar fought for her right to be the mother of Judah’s line. When she was not given Shelah and Judah’s wife died, she took action on her own to ensure that the line did not die out. Though deceptive, it was a desperate and courageous act. For Tamar it was within her rights; she did nothing that the law did not entitle her to do. But for Judah it was wrong because he thought he was going to a prostitute. See also Susan Niditch, “The Wronged Woman Righted: An Analysis of Genesis 38,” HTR 72 (1979): 143-48.

[38:26]  ¹¹⁵ tn Heb “and he did not add again to know her.” Here “know” is a euphemism for sexual intercourse.

[47:30]  ¹¹⁶ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ¹¹⁷ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[14:13]  ¹¹⁸ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ¹¹⁹ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ¹²⁰ tn Or “terebinths.”

[14:13]  ¹²¹ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ¹²² tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ¹²³ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[26:29]  ¹²⁴ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ¹²⁵ tn Heb “touched.”

[26:29]  ¹²⁶ tn Heb “and just as we have done only good with you.”

[26:29]  ¹²⁷ tn Heb “and we sent you away.”

[26:29]  ¹²⁸ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[31:8]  ¹²⁹ tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  ¹³⁰ tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[32:9]  ¹³¹ tn Heb “said.”

[32:9]  ¹³² tn Heb “the one who said.”

[32:9]  ¹³³ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[32:10]  ¹³⁴ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ¹³⁵ tn Heb “you have done with.”

[32:10]  ¹³⁶ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ¹³⁷ tn Heb “this Jordan.”

[47:29]  ¹³⁸ tn Heb “days.”

[47:29]  ¹³⁹ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ¹⁴⁰ tn Or “deal with me in faithful love.”

[50:5]  ¹⁴¹ tn Heb “saying.”

[50:5]  ¹⁴² tn The imperfect verbal form here has the force of a command.

[24:7]  ¹⁴³ tn Or “the land of my birth.”

[24:7]  ¹⁴⁴ tn Heb “and who spoke to me and who swore to me, saying.”

[24:7]  ¹⁴⁵ tn Or “his messenger.”

[24:7]  ¹⁴⁶ tn Heb “before you and you will take.”