Kejadian 27:43
Konteks27:43 Now then, my son, do what I say. 1 Run away immediately 2 to my brother Laban in Haran.
Kejadian 28:1--29:35
Konteks28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! 3 28:2 Leave immediately 4 for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God 5 bless you! May he make you fruitful and give you a multitude of descendants! 6 Then you will become 7 a large nation. 8 28:4 May he give you and your descendants the blessing he gave to Abraham 9 so that you may possess the land 10 God gave to Abraham, the land where you have been living as a temporary resident.” 11 28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.
28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. 12 As he blessed him, 13 Isaac commanded him, “You must not marry a Canaanite woman.” 14 28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized 15 that the Canaanite women 16 were displeasing to 17 his father Isaac. 28:9 So Esau went to Ishmael and married 18 Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.
28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place 19 where he decided to camp because the sun had gone down. 20 He took one of the stones 21 and placed it near his head. 22 Then he fell asleep 23 in that place 28:12 and had a dream. 24 He saw 25 a stairway 26 erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 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. 27 I will give you and your descendants the ground 28 you are lying on. 28:14 Your descendants will be like the dust of the earth, 29 and you will spread out 30 to the west, east, north, and south. All the families of the earth will pronounce blessings on one another 31 using your name and that of your descendants. 32 28:15 I am with you! 33 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!”
28:16 Then Jacob woke up 34 and thought, 35 “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”
28:18 Early 36 in the morning Jacob 37 took the stone he had placed near his head 38 and set it up as a sacred stone. 39 Then he poured oil on top of it. 28:19 He called that place Bethel, 40 although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food 41 to eat and clothing to wear, 28:21 and I return safely to my father’s home, 42 then the Lord will become my God. 28:22 Then this stone 43 that I have set up as a sacred stone will be the house of God, and I will surely 44 give you back a tenth of everything you give me.” 45
29:1 So Jacob moved on 46 and came to the land of the eastern people. 47 29:2 He saw 48 in the field a well with 49 three flocks of sheep lying beside it, because the flocks were watered from that well. Now 50 a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds 51 would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.
29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson 52 of Nahor?” “We know him,” 53 they said. 29:6 “Is he well?” 54 Jacob asked. They replied, “He is well. 55 Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob 56 said, “Since it is still the middle of the day, 57 it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” 58 29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water 59 the sheep.”
29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. 60 29:10 When Jacob saw Rachel, the daughter of his uncle Laban, 61 and the sheep of his uncle Laban, he 62 went over 63 and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. 64 29:11 Then Jacob kissed Rachel and began to weep loudly. 65 29:12 When Jacob explained 66 to Rachel that he was a relative of her father 67 and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob 68 told Laban how he was related to him. 69 29:14 Then Laban said to him, “You are indeed my own flesh and blood.” 70 So Jacob 71 stayed with him for a month. 72
29:15 Then Laban said to Jacob, “Should you work 73 for me for nothing because you are my relative? 74 Tell me what your wages should be.” 29:16 (Now Laban had two daughters; 75 the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, 76 but Rachel had a lovely figure and beautiful appearance.) 77 29:18 Since Jacob had fallen in love with 78 Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. 79 Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. 80 But they seemed like only a few days to him 81 because his love for her was so great. 82
29:21 Finally Jacob said 83 to Laban, “Give me my wife, for my time of service is up. 84 I want to have marital relations with her.” 85 29:22 So Laban invited all the people 86 of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah 87 to Jacob, 88 and Jacob 89 had marital relations with her. 90 29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 91
29:25 In the morning Jacob discovered it was Leah! 92 So Jacob 93 said to Laban, “What in the world have you done to me! 94 Didn’t I work for you in exchange for Rachel? Why have you tricked 95 me?” 29:26 “It is not our custom here,” 96 Laban replied, “to give the younger daughter in marriage 97 before the firstborn. 29:27 Complete my older daughter’s bridal week. 98 Then we will give you the younger one 99 too, in exchange for seven more years of work.” 100
29:28 Jacob did as Laban said. 101 When Jacob 102 completed Leah’s bridal week, 103 Laban gave him his daughter Rachel to be his wife. 104 29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 105 29:30 Jacob 106 had marital relations 107 with Rachel as well. He loved Rachel more than Leah, so he worked for Laban 108 for seven more years. 109
29:31 When the Lord saw that Leah was unloved, 110 he enabled her to become pregnant 111 while Rachel remained childless. 29:32 So Leah became pregnant 112 and gave birth to a son. She named him Reuben, 113 for she said, “The Lord has looked with pity on my oppressed condition. 114 Surely my husband will love me now.”
29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, 115 he gave me this one too.” So she named him Simeon. 116
29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, 117 because I have given birth to three sons for him.” That is why he was named Levi. 118
29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. 119 Then she stopped having children.
Ulangan 26:5
Konteks26:5 Then you must affirm before the Lord your God, “A wandering 120 Aramean 121 was my ancestor, 122 and he went down to Egypt and lived there as a foreigner with a household few in number, 123 but there he became a great, powerful, and numerous people.
[27:43] 1 tn Heb “listen to my voice.”
[27:43] 2 tn Heb “arise, flee.”
[28:1] 3 tn Heb “you must not take a wife from the daughters of Canaan.”
[28:2] 4 tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.
[28:3] 5 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[28:3] 6 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
[28:3] 7 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
[28:3] 8 tn Heb “an assembly of peoples.”
[28:4] 9 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] 10 tn The words “the land” have been supplied in the translation for clarity.
[28:4] 11 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.
[28:6] 12 tn Heb “to take for himself from there a wife.”
[28:6] 13 tn The infinitive construct with the preposition and the suffix form a temporal clause.
[28:6] 14 tn Heb “you must not take a wife from the daughters of Canaan.”
[28:8] 16 tn Heb “the daughters of Canaan.”
[28:8] 17 tn Heb “evil in the eyes of.”
[28:9] 18 tn Heb “took for a wife.”
[28:11] 19 tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.
[28:11] 20 tn Heb “and he spent the night there because the sun had gone down.”
[28:11] 21 tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).
[28:11] 22 tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.
[28:12] 24 tn Heb “and dreamed.”
[28:12] 25 tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the
[28:12] 26 tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.
[28:13] 27 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] 28 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.
[28:14] 29 tn This is the same Hebrew word translated “ground” in the preceding verse.
[28:14] 30 tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.
[28:14] 31 tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.
[28:14] 32 tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”
[28:15] 33 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).
[28:16] 34 tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.
[28:18] 36 tn Heb “and he got up early…and he took.”
[28:18] 37 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[28:18] 38 tn See the note on this phrase in v. 11.
[28:18] 39 tn Heb “standing stone.”
[28:18] sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the
[28:19] 40 tn The name Bethel means “house of God” in Hebrew (see v. 17).
[28:19] map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[28:20] 41 tn Heb “bread,” although the term can be used for food in general.
[28:21] 42 tn Heb “and I return in peace to the house of my father.”
[28:22] 43 tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.
[28:22] 44 tn The infinitive absolute is used before the finite verb for emphasis.
[28:22] 45 tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.
[29:1] 46 tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.
[29:1] 47 tn Heb “the land of the sons of the east.”
[29:2] 48 tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.
[29:2] 49 tn Heb “and look, there.”
[29:2] 50 tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.
[29:3] 51 tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.
[29:5] 53 tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.
[29:6] 54 tn Heb “and he said to them, ‘Is there peace to him?’”
[29:7] 56 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:7] 57 tn Heb “the day is great.”
[29:7] 58 tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.
[29:8] 59 tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.
[29:9] 60 tn Heb “was a shepherdess.”
[29:10] 61 tn Heb “Laban, the brother of his mother” (twice in this verse).
[29:10] 62 tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[29:10] 63 tn Heb “drew near, approached.”
[29:10] 64 tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).
[29:11] 65 tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.
[29:12] 67 tn Heb “that he [was] the brother of her father.”
[29:13] 68 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[29:13] 69 tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).
[29:14] 70 tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).
[29:14] 71 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:14] 72 tn Heb “a month of days.”
[29:15] 73 tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.
[29:15] 74 tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.
[29:16] 75 tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.
[29:17] 76 tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.
[29:17] 77 tn Heb “and Rachel was beautiful of form and beautiful of appearance.”
[29:18] 78 tn Heb “Jacob loved.”
[29:19] 79 tn Heb “Better my giving her to you than my giving her to another man.”
[29:20] 80 tn Heb “in exchange for Rachel.”
[29:20] 81 sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.
[29:20] 82 tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.
[29:21] 83 tn Heb “and Jacob said.”
[29:21] 84 tn Heb “my days are fulfilled.”
[29:21] 85 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).
[29:23] 87 tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”
[29:23] sn His daughter Leah. Laban’s deception of Jacob by giving him the older daughter instead of the younger was God’s way of disciplining the deceiver who tricked his older brother. D. Kidner says this account is “the very embodiment of anti-climax, and this moment a miniature of man’s disillusion, experienced from Eden onwards” (Genesis [TOTC], 160). G. von Rad notes, “That Laban secretly gave the unloved Leah to the man in love was, to be sure, a monstrous blow, a masterpiece of shameless treachery…It was certainly a move by which he won for himself far and wide the coarsest laughter” (Genesis [OTL], 291).
[29:23] 88 tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.
[29:23] 89 tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.
[29:23] 90 tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
[29:24] 91 tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.
[29:25] 92 tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.
[29:25] 93 tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.
[29:25] 94 tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”
[29:25] 95 sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.
[29:26] 96 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[29:26] 97 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.
[29:27] 98 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] 99 tn Heb “this other one.”
[29:27] 100 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.
[29:28] 101 tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.
[29:28] 102 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:28] 103 tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.
[29:28] 104 tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.
[29:29] 105 tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”
[29:30] 106 tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.
[29:30] 107 tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.
[29:30] 108 tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.
[29:30] 109 tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”
[29:31] 110 tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.
[29:31] 111 tn Heb “he opened up her womb.”
[29:32] 112 tn Or “Leah conceived” (also in vv. 33, 34, 35).
[29:32] 113 sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”
[29:32] 114 tn Heb “looked on my affliction.”
[29:32] 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
[29:33] 115 tn Heb “hated.” See the note on the word “unloved” in v. 31.
[29:33] 116 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
[29:34] 117 tn Heb “will be joined to me.”
[29:34] 118 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.
[29:35] 119 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.
[26:5] 120 tn Though the Hebrew term אָבַד (’avad) generally means “to perish” or the like (HALOT 2-3 s.v.; BDB 1-2 s.v.; cf. KJV “a Syrian ready to perish”), a meaning “to go astray” or “to be lost” is also attested. The ambivalence in the Hebrew text is reflected in the versions where LXX Vaticanus reads ἀπέβαλεν (apebalen, “lose”) for a possibly metathesized reading found in Alexandrinus, Ambrosianus, ἀπέλαβεν (apelaben, “receive”); others attest κατέλειπεν (kateleipen, “leave, abandon”). “Wandering” seems to suit best the contrast with the sedentary life Israel would enjoy in Canaan (v. 9) and is the meaning followed by many English versions.
[26:5] 121 sn A wandering Aramean. This is a reference to Jacob whose mother Rebekah was an Aramean (Gen 24:10; 25:20, 26) and who himself lived in Aram for at least twenty years (Gen 31:41-42).
[26:5] 123 tn Heb “sojourned there few in number.” The words “with a household” have been supplied in the translation for stylistic reasons and for clarity.
