Kejadian 2:9
Konteks2:9 The Lord God made all kinds of trees grow from the soil, 1 every tree that was pleasing to look at 2 and good for food. (Now 3 the tree of life 4 and the tree of the knowledge of good and evil 5 were in the middle of the orchard.)
Kejadian 3:22
Konteks3:22 And the Lord God said, “Now 6 that the man has become like one of us, 7 knowing 8 good and evil, he must not be allowed 9 to stretch out his hand and take also from the tree of life and eat, and live forever.”
Kejadian 24:1-67
Konteks24:1 Now Abraham was old, well advanced in years, 10 and the Lord had blessed him 11 in everything. 24:2 Abraham said to his servant, the senior one 12 in his household who was in charge of everything he had, “Put your hand under my thigh 13 24:3 so that I may make you solemnly promise 14 by the Lord, the God of heaven and the God of the earth: You must not acquire 15 a wife for my son from the daughters of the Canaanites, among whom I am living. 24:4 You must go instead to my country and to my relatives 16 to find 17 a wife for my son Isaac.”
24:5 The servant asked him, “What if the woman is not willing to come back with me 18 to this land? Must I then 19 take your son back to the land from which you came?”
24:6 “Be careful 20 never to take my son back there!” Abraham told him. 21 24:7 “The Lord, the God of heaven, who took me from my father’s house and the land of my relatives, 22 promised me with a solemn oath, 23 ‘To your descendants I will give this land.’ He will send his angel 24 before you so that you may find 25 a wife for my son from there. 24:8 But if the woman is not willing to come back with you, 26 you will be free 27 from this oath of mine. But you must not take my son back there!” 24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. 28
24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. 29 He journeyed 30 to the region of Aram Naharaim 31 and the city of Nahor. 24:11 He made the camels kneel down by the well 32 outside the city. It was evening, 33 the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. 34 Be faithful 35 to my master Abraham. 24:13 Here I am, standing by the spring, 36 and the daughters of the people 37 who live in the town are coming out to draw water. 24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ 38 In this way I will know that you have been faithful to my master.” 39
24:15 Before he had finished praying, there came Rebekah 40 with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). 41 24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. 42 She went down to the spring, filled her jug, and came back up. 24:17 Abraham’s servant 43 ran to meet her and said, “Please give me a sip of water from your jug.” 24:18 “Drink, my lord,” she replied, and quickly lowering 44 her jug to her hands, she gave him a drink. 24:19 When she had done so, 45 she said, “I’ll draw water for your camels too, until they have drunk as much as they want.” 24:20 She quickly emptied 46 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels. 24:21 Silently the man watched her with interest to determine 47 if the Lord had made his journey successful 48 or not.
24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka 49 and two gold bracelets weighing ten shekels 50 and gave them to her. 51 24:23 “Whose daughter are you?” he asked. 52 “Tell me, is there room in your father’s house for us to spend the night?”
24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. 53 24:25 We have plenty of straw and feed,” she added, 54 “and room for you 55 to spend the night.”
24:26 The man bowed his head and worshiped the Lord, 24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love 56 for my master! The Lord has led me 57 to the house 58 of my master’s relatives!” 59
24:28 The young woman ran and told her mother’s household all about 60 these things. 24:29 (Now Rebekah had a brother named Laban.) 61 Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring 62 and heard his sister Rebekah say, 63 “This is what the man said to me,” he went out to meet the man. There he was, standing 64 by the camels near the spring. 24:31 Laban said to him, 65 “Come, you who are blessed by the Lord! 66 Why are you standing out here when I have prepared 67 the house and a place for the camels?”
24:32 So Abraham’s servant 68 went to the house and unloaded 69 the camels. Straw and feed were given 70 to the camels, and water was provided so that he and the men who were with him could wash their feet. 71 24:33 When food was served, 72 he said, “I will not eat until I have said what I want to say.” 73 “Tell us,” Laban said. 74
24:34 “I am the servant of Abraham,” he began. 24:35 “The Lord has richly blessed my master and he has become very wealthy. 75 The Lord 76 has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys. 24:36 My master’s wife Sarah bore a son to him 77 when she was old, 78 and my master 79 has given him everything he owns. 24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living, 24:38 but you must go to the family of my father and to my relatives to find 80 a wife for my son.’ 24:39 But I said to my master, ‘What if the woman does not want to go 81 with me?’ 82 24:40 He answered, ‘The Lord, before whom I have walked, 83 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family. 24:41 You will be free from your oath 84 if you go to my relatives and they will not give her to you. Then you will be free from your oath.’ 24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 85 may events unfold as follows: 86 24:43 Here I am, standing by the spring. 87 When 88 the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.” 24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’
24:45 “Before I finished praying in my heart, 89 along came Rebekah 90 with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’ 24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water. 24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ 91 I put the ring in her nose and the bracelets on her wrists. 24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter 92 of my master’s brother for his son. 24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” 93
24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. 94 Our wishes are of no concern. 95 24:51 Rebekah stands here before you. Take her and go so that she may become 96 the wife of your master’s son, just as the Lord has decided.” 97
24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord. 24:53 Then he 98 brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother. 24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 99
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 100 24:55 But Rebekah’s 101 brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.” 24:56 But he said to them, “Don’t detain me – the Lord 102 has granted me success on my journey. Let me leave now so I may return 103 to my master.” 24:57 Then they said, “We’ll call the girl and find out what she wants to do.” 104 24:58 So they called Rebekah and asked her, “Do you want 105 to go with this man?” She replied, “I want to go.”
24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men. 24:60 They blessed Rebekah with these words: 106
“Our sister, may you become the mother 107 of thousands of ten thousands!
May your descendants possess the strongholds 108 of their enemies.”
24:61 Then Rebekah and her female servants mounted the camels and rode away with 109 the man. So Abraham’s servant 110 took Rebekah and left.
24:62 Now 111 Isaac came from 112 Beer Lahai Roi, 113 for 114 he was living in the Negev. 115 24:63 He 116 went out to relax 117 in the field in the early evening. 118 Then he looked up 119 and saw that 120 there were camels approaching. 24:64 Rebekah looked up 121 and saw Isaac. She got down from her camel 24:65 and asked 122 Abraham’s servant, 123 “Who is that man walking in the field toward us?” “That is my master,” the servant replied. 124 So she took her veil and covered herself.
24:66 The servant told Isaac everything that had happened. 24:67 Then Isaac brought Rebekah 125 into his mother Sarah’s tent. He took her 126 as his wife and loved her. 127 So Isaac was comforted after his mother’s death. 128
[2:9] 1 tn Heb “ground,” referring to the fertile soil.
[2:9] 2 tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.
[2:9] 3 tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.
[2:9] 4 tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.
[2:9] 5 tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.
[3:22] 6 tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”
[3:22] 7 sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.
[3:22] 8 tn The infinitive explains in what way the man had become like God: “knowing good and evil.”
[3:22] 9 tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.
[24:1] 11 tn Heb “Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.
[24:2] 12 tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).
[24:2] 13 sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.
[24:3] 14 tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.
[24:3] 15 tn Heb “because you must not take.”
[24:4] 16 tn Heb “for to my country and my relatives you must go.”
[24:5] 18 tn Heb “to go after me.”
[24:5] 19 tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.
[24:6] 20 tn Heb “guard yourself.”
[24:6] 21 tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.
[24:7] 22 tn Or “the land of my birth.”
[24:7] 23 tn Heb “and who spoke to me and who swore to me, saying.”
[24:7] 24 tn Or “his messenger.”
[24:7] 25 tn Heb “before you and you will take.”
[24:8] 26 tn Heb “ to go after you.”
[24:8] 27 sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.
[24:9] 28 tn Heb “and he swore to him concerning this matter.”
[24:10] 29 tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.
[24:10] 30 tn Heb “and he arose and went.”
[24:10] 31 tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.
[24:10] sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.
[24:11] 32 tn Heb “well of water.”
[24:11] 33 tn Heb “at the time of evening.”
[24:12] 34 tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).
[24:12] 35 tn Heb “act in loyal love with” or “show kindness to.”
[24:13] 36 tn Heb “the spring of water.”
[24:14] 38 sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.
[24:14] 39 tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”
[24:15] 40 tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.
[24:15] 41 tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.
[24:16] 42 tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.
[24:17] 43 tn Heb “and the servant.” The word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:18] 44 tn Heb “and she hurried and lowered.”
[24:19] 45 tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.
[24:20] 46 tn Heb “and she hurried and emptied.”
[24:21] 48 tn The Hebrew term צָלָה (tsalah), meaning “to make successful” in the Hiphil verbal stem, is a key term in the story (see vv. 40, 42, 56).
[24:22] 49 sn A beka weighed about 5-6 grams (0.2 ounce).
[24:22] 50 sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).
[24:22] 51 tn The words “and gave them to her” are not in the Hebrew text, but are implied.
[24:23] 52 tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:24] 53 tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.
[24:25] 54 tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.
[24:25] 55 tn Heb The words “for you” are not in the Hebrew text, but are implied.
[24:27] 56 tn Heb “his faithfulness and his commitment.”
[24:27] 57 tn Heb “As for me – in the way the
[24:27] 58 tn Here “house” is an adverbial accusative of termination.
[24:28] 60 tn Heb “according to.”
[24:29] 61 tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.
[24:30] 62 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.
[24:30] 63 tn Heb “and when he heard the words of Rebekah his sister, saying.”
[24:30] 64 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.
[24:31] 65 tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.
[24:31] 66 sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the
[24:31] 67 tn The disjunctive clause is circumstantial.
[24:32] 68 tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.
[24:32] 69 tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).
[24:32] 70 tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.
[24:32] 71 tn Heb “and water to wash his feet and the feet of the men who were with him.”
[24:33] 72 tn Heb “and food was placed before him.”
[24:33] 74 tc Some ancient textual witnesses have a plural verb, “and they said.”
[24:33] tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.
[24:35] 75 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
[24:35] 76 tn Heb “and he.” The referent (the
[24:36] 77 tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.
[24:36] 78 tn Heb “after her old age.”
[24:36] 79 tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.
[24:38] 80 tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”
[24:39] 81 tn The imperfect is used here in a modal sense to indicate desire.
[24:40] 83 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
[24:41] 84 tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).
[24:42] 85 tn Heb “if you are making successful my way on which I am going.”
[24:42] 86 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[24:43] 87 tn Heb “the spring of water.”
[24:43] 88 tn Heb “and it will be.”
[24:45] 89 tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.
[24:45] 90 tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.
[24:47] 91 tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.
[24:48] 92 tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).
[24:49] 93 tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.
[24:50] 94 tn Heb “From the
[24:50] 95 tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.
[24:51] 96 tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.
[24:51] 97 tn Heb “as the
[24:53] 98 tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:54] 99 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 100 tn Heb “Send me away to my master.”
[24:55] 101 tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.
[24:56] 102 tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.
[24:56] 103 tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[24:57] 104 tn Heb “and we will ask her mouth.”
[24:58] 105 tn The imperfect verbal form here has a modal nuance, expressing desire.
[24:60] 106 tn Heb “and said to her.”
[24:60] 107 tn Heb “become thousands of ten thousands.”
[24:60] sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).
[24:60] 108 tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.
[24:61] 109 tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”
[24:61] 110 tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.
[24:62] 111 tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.
[24:62] 112 tn Heb “from the way of.”
[24:62] 113 sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.
[24:62] 114 tn This disjunctive clause is explanatory.
[24:62] 115 tn Or “the South [country].”
[24:62] sn Negev is the name for the southern desert region in the land of Canaan.
[24:63] 116 tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[24:63] 117 tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).
[24:63] 118 tn Heb “at the turning of the evening.”
[24:63] 119 tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.
[24:63] 120 tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.
[24:64] 121 tn Heb “lifted up her eyes.”
[24:65] 122 tn Heb “and she said to.”
[24:65] 123 tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.
[24:65] 124 tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[24:67] 125 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 126 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 127 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 128 tn Heb “after his mother.” This must refer to Sarah’s death.
