16:2 So Sarai said to Abram, “Since 1 the Lord has prevented me from having children, have sexual relations with 2 my servant. Perhaps I can have a family by her.” 3 Abram did what 4 Sarai told him.
16:5 Then Sarai said to Abram, “You have brought this wrong on me! 5 I allowed my servant to have sexual relations with you, 6 but when she realized 7 that she was pregnant, she despised me. 8 May the Lord judge between you and me!” 9
24:31 Laban said to him, 10 “Come, you who are blessed by the Lord! 11 Why are you standing out here when I have prepared 12 the house and a place for the camels?”
24:35 “The Lord has richly blessed my master and he has become very wealthy. 13 The Lord 14 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys.
24:40 He answered, ‘The Lord, before whom I have walked, 15 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.
24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 16 may events unfold as follows: 17
24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 18 of my master’s brother for his son.
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 19 Our wishes are of no concern. 20 24:51 Rebekah stands here before you. Take her and go so that she may become 21 the wife of your master’s son, just as the Lord has decided.” 22
24:56 But he said to them, “Don’t detain me – the Lord 23 has granted me success on my journey. Let me leave now so I may return 24 to my master.”
26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac 25 named it 26 Rehoboth, 27 saying, “For now the Lord has made room for us, and we will prosper in the land.”
26:28 They replied, “We could plainly see 28 that the Lord is with you. So we decided there should be 29 a pact between us 30 – between us 31 and you. Allow us to make 32 a treaty with you 26:29 so that 33 you will not do us any harm, just as we have not harmed 34 you, but have always treated you well 35 before sending you away 36 in peace. Now you are blessed by the Lord.” 37
27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat 38 it and bless you 39 in the presence of the Lord 40 before I die.’
27:27 So Jacob 41 went over and kissed him. When Isaac caught the scent 42 of his clothing, he blessed him, saying,
“Yes, 43 my son smells
like the scent of an open field
which the Lord has blessed.
29:32 So Leah became pregnant 44 and gave birth to a son. She named him Reuben, 45 for she said, “The Lord has looked with pity on my oppressed condition. 46 Surely my husband will love me now.”
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 49 because I have given birth to three sons for him.” That is why he was named Levi. 50
30:24 She named him Joseph, 52 saying, “May the Lord give me yet another son.”
30:30 Indeed, 53 you had little before I arrived, 54 but now your possessions have increased many times over. 55 The Lord has blessed you wherever I worked. 56 But now, how long must it be before I do something for my own family too?” 57
1 tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.
sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.
3 tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.
4 tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”
sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.
5 tn Heb “my wrong is because of you.”
6 tn Heb “I placed my female servant in your bosom.”
7 tn Heb “saw.”
8 tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.
9 tn Heb “me and you.”
sn May the
10 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
11 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
12 tn The disjunctive clause is circumstantial.
13 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
14 tn Heb “and he.” The referent (the
15 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
16 tn Heb “if you are making successful my way on which I am going.”
17 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
18 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
19 tn Heb “From the
20 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
21 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
22 tn Heb “as the
23 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
24 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
25 tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.
26 tn Heb “and he called its name.”
27 sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.
28 tn The infinitive absolute before the verb emphasizes the clarity of their perception.
29 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.
30 tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.
31 tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).
32 tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”
33 tn The oath formula is used: “if you do us harm” means “so that you will not do.”
34 tn Heb “touched.”
35 tn Heb “and just as we have done only good with you.”
36 tn Heb “and we sent you away.”
37 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).
38 tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.
40 tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the
41 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
42 tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.
43 tn Heb “see.”
45 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
46 tn Heb “looked on my affliction.”
sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the
48 sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the
49 tn Heb “will be joined to me.”
50 sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.
51 sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.
52 sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.
53 tn Or “for.”
54 tn Heb “before me.”
55 tn Heb “and it has broken out with respect to abundance.”
56 tn Heb “at my foot.”
57 tn Heb “How long [until] I do, also I, for my house?”