20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. 10 That is why I have kept you 11 from sinning against me and why 12 I did not allow you to touch her.
26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” 16 He was afraid to say, “She is my wife,” for he thought to himself, 17 “The men of this place will kill me to get 18 Rebekah because she is very beautiful.”
31:43 Laban replied 26 to Jacob, “These women 27 are my daughters, these children are my grandchildren, 28 and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today 29 or the children to whom they have given birth?
1 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
2 tn The Qal cohortative here probably has the nuance of polite request.
3 tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.
4 tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.
5 tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”
6 tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.
7 tn Heb “according to what is good in your eyes.”
8 tn Heb “shadow.”
9 sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.
10 tn Heb “with the integrity of your heart.”
11 tn Heb “and I, even I, kept you.”
12 tn Heb “therefore.”
13 tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.
14 tn Heb “and when he heard the words of Rebekah his sister, saying.”
15 tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.
16 sn Rebekah, unlike Sarah, was not actually her husband’s sister.
17 tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.
18 tn Heb “kill me on account of.”
19 tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.
20 tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.
21 tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.
22 tn Heb “will answer on my behalf.”
23 tn Heb “on the following day,” or “tomorrow.”
24 tn Heb “when you come concerning my wage before you.”
sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.
25 tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”
26 tn Heb “answered and said.”
27 tn Heb “daughters.”
28 tn Heb “children.”
29 tn Heb “but to my daughters what can I do to these today?”
30 tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.
31 tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.
32 tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.
33 tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”
sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.
34 tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.
35 tn Heb “for he did not know that.”
36 tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.
37 tn Heb “upon me, against me,” which might mean something like “to my sorrow.”
38 map For location see Map5-B1; Map7-E2; Map8-E2; Map10-B4.