Kejadian 17:7

17:7 I will confirm ¹  my covenant as a perpetual ²  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ³ 

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. ⁴  I will give you and your descendants the ground ⁵  you are lying on.

Kejadian 31:29

31:29 I have ⁶  the power to do you harm, but the God of your father told me last night, ‘Be careful ⁷  that you neither bless nor curse Jacob.’ ⁸ 

Kejadian 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ⁹  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ¹⁰  and he rebuked you last night.”

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ¹¹  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ¹² 

Keluaran 3:6

3:6 He added, “I am the God of your father, ¹³  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ¹⁴  at God.

[17:7]  ¹ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ² tn Or “as an eternal.”

[17:7]  ³ tn Heb “to be to you for God and to your descendants after you.”

[28:13]  ⁴ 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]  ⁵ 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.

[31:29]  ⁶ tn Heb “there is to my hand.”

[31:29]  ⁷ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ⁸ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:42]  ⁹ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ¹⁰ tn Heb “My oppression and the work of my hands God saw.”

[31:53]  ¹¹ 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]  ¹² tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[3:6]  ¹³ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ¹⁴ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).