Kejadian 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ¹  I allowed my servant to have sexual relations with you, ²  but when she realized ³  that she was pregnant, she despised me. ⁴  May the Lord judge between you and me!” ⁵ 

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ⁶  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ⁷ 

Ulangan 1:16

1:16 I furthermore admonished your judges at that time that they ⁸  should pay attention to issues among your fellow citizens ⁹  and judge fairly, ¹⁰  whether between one citizen and another ¹¹  or a citizen and a resident foreigner. ¹² 

Ulangan 1:1

The Covenant Setting

1:1 This is what ¹³  Moses said to the assembly of Israel ¹⁴  in the Transjordanian ¹⁵  wastelands, the arid country opposite ¹⁶  Suph, ¹⁷  between ¹⁸  Paran ¹⁹  and Tophel, ²⁰  Laban, ²¹  Hazeroth, ²²  and Di Zahab ²³ 

1 Samuel 24:12

24:12 May the Lord judge between the two of us, and may the Lord vindicate me over you, but my hand will not be against you.

[16:5]  ¹ tn Heb “my wrong is because of you.”

[16:5]  ² tn Heb “I placed my female servant in your bosom.”

[16:5]  ³ tn Heb “saw.”

[16:5]  ⁴ 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.

[16:5]  ⁵ tn Heb “me and you.”

[16:5]  sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.

[31:53]  ⁶ 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]  ⁷ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[1:16]  ⁸ tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).

[1:16]  ⁹ tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.

[1:16]  ¹⁰ tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).

[1:16]  ¹¹ tn Heb “between a man and his brother.”

[1:16]  ¹² tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”

[1:1]  ¹³ tn Heb “These are the words.”

[1:1]  ¹⁴ tn Heb “to all Israel.”

[1:1]  ¹⁵ tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.

[1:1]  ¹⁶ tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).

[1:1]  ¹⁷ sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.

[1:1]  ¹⁸ tn The Hebrew term בֵּין (ben) may suggest “in the area of.”

[1:1]  ¹⁹ sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).

[1:1]  ²⁰ sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.

[1:1]  ²¹ sn Laban. Perhaps this refers to Libnah (Num 33:20).

[1:1]  ²² sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.

[1:1]  ²³ sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.