Kejadian 13:10

13:10 Lot looked up and saw ¹  the whole region ²  of the Jordan. He noticed ³  that all of it was well-watered (before the Lord obliterated ⁴  Sodom and Gomorrah) ⁵  like the garden of the Lord, like the land of Egypt, ⁶  all the way to Zoar.

Kejadian 22:2

22:2 God ⁷  said, “Take your son – your only son, whom you love, Isaac ⁸  – and go to the land of Moriah! ⁹  Offer him up there as a burnt offering ¹⁰  on one of the mountains which I will indicate to ¹¹  you.”

Kejadian 22:9

22:9 When they came to the place God had told him about, Abraham built the altar there ¹²  and arranged the wood on it. Next he tied up ¹³  his son Isaac and placed him on the altar on top of the wood.

Kejadian 29:3

29:3 When all the flocks were gathered there, the shepherds ¹⁴  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.

Kejadian 29:10

29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ¹⁵  and the sheep of his uncle Laban, he ¹⁶  went over ¹⁷  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ¹⁸ 

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ¹⁹  “Jacob has taken everything that belonged to our father! He has gotten rich ²⁰  at our father’s expense!” ²¹ 

Kejadian 32:19

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ²² 

Kejadian 33:5

33:5 When Esau ²³  looked up ²⁴  and saw the women and the children, he asked, “Who are these people with you?” Jacob ²⁵  replied, “The children whom God has graciously given ²⁶  your servant.”

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ²⁷  was taking care of ²⁸  the flocks with his brothers. Now he was a youngster ²⁹  working with the sons of Bilhah and Zilpah, his father’s wives. ³⁰  Joseph brought back a bad report about them ³¹  to their father.

Kejadian 37:28

37:28 So when the Midianite ³²  merchants passed by, Joseph’s brothers pulled ³³  him ³⁴  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ³⁵  then took Joseph to Egypt.

[13:10]  ¹ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ² tn Or “plain”; Heb “circle.”

[13:10]  ³ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ⁴ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ⁵ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ⁶ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[22:2]  ⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ⁸ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁹ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ¹⁰ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ¹¹ tn Heb “which I will say to.”

[22:9]  ¹² sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

[22:9]  ¹³ sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.

[29:3]  ¹⁴ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:10]  ¹⁵ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ¹⁶ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ¹⁷ tn Heb “drew near, approached.”

[29:10]  ¹⁸ 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).

[31:1]  ¹⁹ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ²⁰ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ²¹ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[32:19]  ²² tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[33:5]  ²³ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ²⁴ tn Heb “lifted up his eyes.”

[33:5]  ²⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ²⁶ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[37:2]  ²⁷ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ²⁸ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ²⁹ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ³⁰ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ³¹ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[37:28]  ³² sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ³³ tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  ³⁴ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  ³⁵ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.