Kejadian 31:6

31:6 You know that I’ve worked for your father as hard as I could, ¹ 

Kejadian 49:3

49:3 Reuben, you are my firstborn,

my might and the beginning of my strength,

outstanding in dignity, outstanding in power.

Kejadian 30:41-42

30:41 When the stronger females were in heat, ²  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches. 30:42 But if the animals were weaker, he did not set the branches there. ³  So the weaker animals ended up belonging to Laban ⁴  and the stronger animals to Jacob.

Kejadian 48:2

48:2 When Jacob was told, ⁵  “Your son Joseph has just ⁶  come to you,” Israel regained strength and sat up on his bed.

Kejadian 21:18

21:18 Get up! Help the boy up and hold him by the hand, for I will make him into a great nation.”

Kejadian 49:14

49:14 Issachar is a strong-boned donkey

lying down between two saddlebags.

Kejadian 49:24

49:24 But his bow will remain steady,

and his hands ⁷  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ⁸  the Shepherd, the Rock ⁹  of Israel,

Kejadian 25:23

25:23 and the Lord said to her,

“Two nations ¹⁰  are in your womb,

and two peoples will be separated from within you.

One people will be stronger than the other,

and the older will serve the younger.”

Kejadian 18:5

18:5 And let me get ¹¹  a bit of food ¹²  so that you may refresh yourselves ¹³  since you have passed by your servant’s home. After that you may be on your way.” ¹⁴  “All right,” they replied, “you may do as you say.”

Kejadian 6:14

6:14 Make ¹⁵  for yourself an ark of cypress ¹⁶  wood. Make rooms in the ark, and cover ¹⁷  it with pitch inside and out.

Kejadian 26:16

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ¹⁸  for you have become much more powerful ¹⁹  than we are.”

Kejadian 31:29

31:29 I have ²⁰  the power to do you harm, but the God of your father told me last night, ‘Be careful ²¹  that you neither bless nor curse Jacob.’ ²² 

Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ²³  “but Israel, ²⁴  because you have fought ²⁵  with God and with men and have prevailed.”

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ²⁶  She said, “How you have broken out of the womb!” ²⁷  So he was named Perez. ²⁸ 

Kejadian 23:6

23:6 “Listen, sir, ²⁹  you are a mighty prince ³⁰  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ³¹  from burying your dead.”

Kejadian 33:13

33:13 But Jacob ³²  said to him, “My lord knows that the children are young, ³³  and that I have to look after the sheep and cattle that are nursing their young. ³⁴  If they are driven too hard for even a single day, all the animals will die.

Kejadian 48:16

48:16 the Angel ³⁵  who has protected me ³⁶ 

from all harm –

bless these boys.

May my name be named in them, ³⁷ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[31:6]  ¹ tn Heb “with all my strength.”

[30:41]  ² tn Heb “and at every breeding-heat of the flock.”

[30:42]  ³ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  ⁴ tn Heb “were for Laban.”

[48:2]  ⁵ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁶ tn Heb “Look, your son Joseph.”

[49:24]  ⁷ tn Heb “the arms of his hands.”

[49:24]  ⁸ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ⁹ tn Or “Stone.”

[25:23]  ¹⁰ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

[18:5]  ¹¹ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ¹² tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹³ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹⁴ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[6:14]  ¹⁵ sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.

[6:14]  ¹⁶ tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).

[6:14]  ¹⁷ tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

[26:16]  ¹⁸ tn Heb “Go away from us.”

[26:16]  ¹⁹ sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).

[31:29]  ²⁰ tn Heb “there is to my hand.”

[31:29]  ²¹ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ²² tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[32:28]  ²³ tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:28]  ²⁴ sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ²⁵ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[38:29]  ²⁶ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ²⁷ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ²⁸ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[23:6]  ²⁹ tn Heb “Hear us, my lord.”

[23:6]  ³⁰ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ³¹ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[33:13]  ³² tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ³³ tn Heb “weak.”

[33:13]  ³⁴ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[48:16]  ³⁵ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ³⁶ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ³⁷ tn Or “be recalled through them.”