Kejadian 3:9

3:9 But the Lord God called to ¹  the man and said to him, “Where are you?” ² 

Kejadian 22:15

22:15 The Lord’s angel called to Abraham a second time from heaven

Kejadian 30:11

30:11 Leah said, “How fortunate!” ³  So she named him Gad. ⁴ 

Kejadian 30:21

30:21 After that she gave birth to a daughter and named her Dinah.

Kejadian 31:4

31:4 So Jacob sent a message for Rachel and Leah ⁵  to come to the field ⁶  where his flocks were. ⁷ 

Kejadian 33:20

33:20 There he set up an altar and called it “The God of Israel is God.” ⁸ 

Kejadian 38:3-4

38:3 She became pregnant ⁹  and had a son. Judah named ¹⁰  him Er. 38:4 She became pregnant again and had another son, whom she named Onan.

Kejadian 46:33

46:33 Pharaoh will summon you and say, ‘What is your occupation?’

[3:9]  ¹ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[30:11]  ³ tc The statement in the Kethib (consonantal text) appears to mean literally “with good fortune,” if one takes the initial בְּ (bet) as a preposition indicating accompaniment. The Qere (marginal reading) means “good fortune has arrived.”

[30:11]  ⁴ sn The name Gad (גָּד, gad) means “good fortune.” The name reflects Leah’s feeling that good fortune has come her way, as expressed in her statement recorded earlier in the verse.

[31:4]  ⁵ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  ⁶ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  ⁷ tn Heb “to his flock.”

[33:20]  ⁸ tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.

[38:3]  ⁹ tn Or “she conceived” (also in the following verse).

[38:3]  ¹⁰ tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:3]  tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.