Kejadian 4:9

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ¹  And he replied, “I don’t know! Am I my brother’s guardian?” ² 

Kejadian 16:8

16:8 He said, “Hagar, servant of Sarai, where have you come from, and where are you going?” She replied, “I’m running away from ³  my mistress, Sarai.”

Kejadian 24:3

24:3 so that I may make you solemnly promise ⁴  by the Lord, the God of heaven and the God of the earth: You must not acquire ⁵  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 24:42-43

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, ⁶  may events unfold as follows: ⁷  24:43 Here I am, standing by the spring. ⁸  When ⁹  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 25:22

25:22 But the children struggled ¹⁰  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ¹¹  So she asked the Lord, ¹² 

Kejadian 25:30

25:30 So Esau said to Jacob, “Feed ¹³  me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called ¹⁴  Edom.) ¹⁵ 

Kejadian 30:2-3

30:2 Jacob became furious ¹⁶  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ¹⁷  30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ¹⁸  her so that she can bear ¹⁹  children ²⁰  for me ²¹  and I can have a family through her.” ²² 

Kejadian 30:30

30:30 Indeed, ²³  you had little before I arrived, ²⁴  but now your possessions have increased many times over. ²⁵  The Lord has blessed you wherever I worked. ²⁶  But now, how long must it be before I do something for my own family too?” ²⁷ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ²⁸  but the God of my father has been with me.

Kejadian 31:38

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks.

Kejadian 32:11

32:11 Rescue me, ²⁹  I pray, from the hand ³⁰  of my brother Esau, ³¹  for I am afraid he will come ³²  and attack me, as well as the mothers with their children. ³³ 

Kejadian 38:17

38:17 He replied, “I’ll send you a young goat from the flock.” She asked, “Will you give me a pledge until you send it?” ³⁴ 

Kejadian 43:9

43:9 I myself pledge security ³⁵  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ³⁶ 

Kejadian 46:3-4

46:3 He said, “I am God, ³⁷  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. 46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ³⁸  Joseph will close your eyes.” ³⁹ 

Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ⁴⁰  and will bring you back to the land of your fathers.

Kejadian 50:21

50:21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly ⁴¹  to them.

[4:9]  ¹ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ² tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[16:8]  ³ tn Heb “from the presence of.”

[24:3]  ⁴ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ⁵ tn Heb “because you must not take.”

[24:42]  ⁶ tn Heb “if you are making successful my way on which I am going.”

[24:42]  ⁷ tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[24:43]  ⁸ tn Heb “the spring of water.”

[24:43]  ⁹ tn Heb “and it will be.”

[25:22]  ¹⁰ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ¹¹ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ¹² sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[25:30]  ¹³ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

[25:30]  ¹⁴ tn The verb has no expressed subject and so is given a passive translation.

[25:30]  ¹⁵ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

[30:2]  ¹⁶ tn Heb “and the anger of Jacob was hot.”

[30:2]  ¹⁷ tn Heb “who has withheld from you the fruit of the womb.”

[30:3]  ¹⁸ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ¹⁹ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ²⁰ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ²¹ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ²² tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:30]  ²³ tn Or “for.”

[30:30]  ²⁴ tn Heb “before me.”

[30:30]  ²⁵ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ²⁶ tn Heb “at my foot.”

[30:30]  ²⁷ tn Heb “How long [until] I do, also I, for my house?”

[31:5]  ²⁸ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[32:11]  ²⁹ tn The imperative has the force of a prayer here, not a command.

[32:11]  ³⁰ tn The “hand” here is a metonymy for “power.”

[32:11]  ³¹ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ³² tn Heb “for I am afraid of him, lest he come.”

[32:11]  ³³ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[38:17]  ³⁴ tn Heb “until you send.”

[43:9]  ³⁵ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ³⁶ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[46:3]  ³⁷ tn Heb “the God.”

[46:4]  ³⁸ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ³⁹ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[48:21]  ⁴⁰ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[50:21]  ⁴¹ tn Heb “spoke to their heart.”