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 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ⁶  to you the price ⁷  of the field. Take it from me so that I may ⁸  bury my dead there.”

Kejadian 26:29

26:29 so that ⁹  you will not do us any harm, just as we have not harmed ¹⁰  you, but have always treated you well ¹¹  before sending you away ¹²  in peace. Now you are blessed by the Lord.” ¹³ 

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 30:16

30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep ¹⁴  with me because I have paid for your services ¹⁵  with my son’s mandrakes.” So he had marital relations ¹⁶  with her that night.

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ¹⁷  and lead you up from this land to the land he swore on oath to give ¹⁸  to Abraham, Isaac, and Jacob.”

[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.

[23:13]  ⁶ tn Heb “give.”

[23:13]  ⁷ tn Heb “silver.”

[23:13]  ⁸ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[26:29]  ⁹ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ¹⁰ tn Heb “touched.”

[26:29]  ¹¹ tn Heb “and just as we have done only good with you.”

[26:29]  ¹² tn Heb “and we sent you away.”

[26:29]  ¹³ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[30:16]  ¹⁴ tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.

[30:16]  ¹⁵ tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

[30:16]  ¹⁶ tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.

[50:24]  ¹⁷ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ¹⁸ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.