Kejadian 31:13

31:13 I am the God of Bethel, ¹  where you anointed ²  the sacred stone and made a vow to me. ³  Now leave this land immediately ⁴  and return to your native land.’”

Kejadian 31:18

31:18 He took ⁵  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ⁶ 

Kejadian 13:15

13:15 I will give all the land that you see to you and your descendants ⁷  forever.

Kejadian 26:3-5

26:3 Stay ⁸  in this land. Then I will be with you and will bless you, ⁹  for I will give all these lands to you and to your descendants, ¹⁰  and I will fulfill ¹¹  the solemn promise I made ¹²  to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ¹³  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ¹⁴  26:5 All this will come to pass ¹⁵  because Abraham obeyed me ¹⁶  and kept my charge, my commandments, my statutes, and my laws.” ¹⁷ 

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ¹⁸  so that you may possess the land ¹⁹  God gave to Abraham, the land where you have been living as a temporary resident.” ²⁰ 

Kejadian 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ²¹  I will give you and your descendants the ground ²²  you are lying on.

Kejadian 28:15

28:15 I am with you! ²³  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 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ²⁴  to Joseph, Jacob said to Laban, “Send ²⁵  me on my way so that I can go ²⁶  home to my own country. ²⁷ 

[31:13]  ¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ² sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ³ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ⁴ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[31:18]  ⁵ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ⁶ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[13:15]  ⁷ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[26:3]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Heb “the oath which I swore.”

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

[26:4]  ¹³ tn Heb “your descendants.”

[26:4]  ¹⁴ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[26:5]  ¹⁵ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹⁶ tn Heb “listened to my voice.”

[26:5]  ¹⁷ sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[28:4]  ¹⁸ 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]  ¹⁹ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ²⁰ 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.

[28:13]  ²¹ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ²² tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:15]  ²³ 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).

[30:25]  ²⁴ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ²⁵ tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ²⁶ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ²⁷ tn Heb “to my place and to my land.”