Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ¹  he is a prophet ²  and he will pray for you; thus you will live. ³  But if you don’t give her back, ⁴  know that you will surely die ⁵  along with all who belong to you.”

Kejadian 25:21

25:21 Isaac prayed to ⁶  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 30:22

30:22 Then God took note of ⁷  Rachel. He paid attention to her and enabled her to become pregnant. ⁸ 

Kejadian 30:17

30:17 God paid attention ⁹  to Leah; she became pregnant ¹⁰  and gave Jacob a son for the fifth time. ¹¹ 

Kejadian 24:26

24:26 The man bowed his head and worshiped the Lord,

Kejadian 24:42

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, ¹²  may events unfold as follows: ¹³ 

Kejadian 21:33

21:33 Abraham ¹⁴  planted a tamarisk tree ¹⁵  in Beer Sheba. There he worshiped the Lord, ¹⁶  the eternal God.

Kejadian 13:4

13:4 This was the place where he had first built the altar, ¹⁷  and there Abram worshiped the Lord. ¹⁸ 

Kejadian 24:12

24:12 He prayed, “O Lord, God of my master Abraham, guide me today. ¹⁹  Be faithful ²⁰  to my master Abraham.

Kejadian 24:45

24:45 “Before I finished praying in my heart, ²¹  along came Rebekah ²²  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.’

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ²³  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ²⁴ 

Kejadian 32:9

32:9 Then Jacob prayed, ²⁵  “O God of my father Abraham, God of my father Isaac, O Lord, you said ²⁶  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ²⁷ 

Kejadian 13:3

13:3 And he journeyed from place to place ²⁸  from the Negev as far as Bethel. ²⁹  He returned ³⁰  to the place where he had pitched his tent ³¹  at the beginning, between Bethel and Ai.

Kejadian 22:5

22:5 So he ³²  said to his servants, “You two stay ³³  here with the donkey while ³⁴  the boy and I go up there. We will worship ³⁵  and then return to you.” ³⁶ 

Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ³⁷  the Lord. He pitched his tent there, and his servants dug a well. ³⁸ 

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ³⁹  and given me a son.” That is why ⁴⁰  she named him Dan. ⁴¹ 

Kejadian 35:3

35:3 Let us go up at once ⁴²  to Bethel. Then I will make ⁴³  an altar there to God, who responded to me in my time of distress ⁴⁴  and has been with me wherever I went.” ⁴⁵ 

Kejadian 24:15

24:15 Before he had finished praying, there came Rebekah ⁴⁶  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). ⁴⁷ 

[20:7]  ¹ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ² sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ³ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ⁴ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁵ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[25:21]  ⁶ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[30:22]  ⁷ tn Heb “remembered.”

[30:22]  ⁸ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[30:17]  ⁹ tn Heb “listened to.”

[30:17]  ¹⁰ tn Or “she conceived” (also in v. 19).

[30:17]  ¹¹ tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[24:42]  ¹² tn Heb “if you are making successful my way on which I am going.”

[24:42]  ¹³ tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[21:33]  ¹⁴ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ¹⁵ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ¹⁶ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[13:4]  ¹⁷ tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

[13:4]  ¹⁸ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[24:12]  ¹⁹ 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]  ²⁰ tn Heb “act in loyal love with” or “show kindness to.”

[24:45]  ²¹ 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]  ²² tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[12:8]  ²³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ²⁴ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[32:9]  ²⁵ tn Heb “said.”

[32:9]  ²⁶ tn Heb “the one who said.”

[32:9]  ²⁷ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[13:3]  ²⁸ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ²⁹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ³⁰ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ³¹ tn Heb “where his tent had been.”

[22:5]  ³² tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ³³ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ³⁴ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ³⁵ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ³⁶ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[26:25]  ³⁷ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ³⁸ tn Heb “and they dug there, the servants of Isaac, a well.”

[30:6]  ³⁹ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ⁴⁰ tn Or “therefore.”

[30:6]  ⁴¹ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[35:3]  ⁴² tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁴³ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁴⁴ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁴⁵ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[24:15]  ⁴⁶ 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]  ⁴⁷ 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.