Kejadian 13:3

13:3 And he journeyed from place to place ¹  from the Negev as far as Bethel. ²  He returned ³  to the place where he had pitched his tent ⁴  at the beginning, between Bethel and Ai.

Kejadian 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ⁵  you did not tell me. I did not hear about it until today.”

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁶  in the days of Abraham. ⁷  Isaac went to Abimelech king of the Philistines at Gerar.

Kejadian 38:21-22

38:21 He asked the men who were there, ⁸  “Where is the cult prostitute ⁹  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.” 38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ¹⁰ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

[13:3]  ¹ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

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

[13:3]  ⁴ tn Heb “where his tent had been.”

[21:26]  ⁵ tn Heb “and also.”

[26:1]  ⁶ tn Heb “in addition to the first famine which was.”

[26:1]  ⁷ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[38:21]  ⁸ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ⁹ sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[49:6]  ¹⁰ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.