Genesis 26:1--30:43

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ¹  in the days of Abraham. ²  Isaac went to Abimelech king of the Philistines at Gerar. 26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ³  settle down in the land that I will point out to you. ⁴  26:3 Stay ⁵  in this land. Then I will be with you and will bless you, ⁶  for I will give all these lands to you and to your descendants, ⁷  and I will fulfill ⁸  the solemn promise I made ⁹  to your father Abraham. 26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ¹⁰  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ¹¹  26:5 All this will come to pass ¹²  because Abraham obeyed me ¹³  and kept my charge, my commandments, my statutes, and my laws.” ¹⁴  26:6 So Isaac settled in Gerar.

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ¹⁵  He was afraid to say, “She is my wife,” for he thought to himself, ¹⁶  “The men of this place will kill me to get ¹⁷  Rebekah because she is very beautiful.”

26:8 After Isaac ¹⁸  had been there a long time, ¹⁹  Abimelech king of the Philistines happened to look out a window and observed ²⁰  Isaac caressing ²¹  his wife Rebekah. 26:9 So Abimelech summoned Isaac and said, “She is really ²²  your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” ²³ 

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ²⁴  One of the men ²⁵  might easily have had sexual relations with ²⁶  your wife, and you would have brought guilt on us!” 26:11 So Abimelech commanded all the people, “Whoever touches ²⁷  this man or his wife will surely be put to death.” ²⁸ 

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ²⁹  because the Lord blessed him. ³⁰  26:13 The man became wealthy. ³¹  His influence continued to grow ³²  until he became very prominent. 26:14 He had ³³  so many sheep ³⁴  and cattle ³⁵  and such a great household of servants that the Philistines became jealous ³⁶  of him. 26:15 So the Philistines took dirt and filled up ³⁷  all the wells that his father’s servants had dug back in the days of his father Abraham.

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ³⁸  for you have become much more powerful ³⁹  than we are.” 26:17 So Isaac left there and settled in the Gerar Valley. ⁴⁰  26:18 Isaac reopened ⁴¹  the wells that had been dug ⁴²  back in the days of his father Abraham, for the Philistines had stopped them up ⁴³  after Abraham died. Isaac ⁴⁴  gave these wells ⁴⁵  the same names his father had given them. ⁴⁶ 

26:19 When Isaac’s servants dug in the valley and discovered a well with fresh flowing ⁴⁷  water there, 26:20 the herdsmen of Gerar quarreled ⁴⁸  with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac ⁴⁹  named the well ⁵⁰  Esek ⁵¹  because they argued with him about it. ⁵²  26:21 His servants ⁵³  dug another well, but they quarreled over it too, so Isaac named it ⁵⁴  Sitnah. ⁵⁵  26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ⁵⁶  named it ⁵⁷  Rehoboth, ⁵⁸  saying, “For now the Lord has made room for us, and we will prosper in the land.”

26:23 From there Isaac ⁵⁹  went up to Beer Sheba. 26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.” 26:25 Then Isaac built an altar there and worshiped ⁶⁰  the Lord. He pitched his tent there, and his servants dug a well. ⁶¹ 

26:26 Now Abimelech had come ⁶²  to him from Gerar along with ⁶³  Ahuzzah his friend ⁶⁴  and Phicol the commander of his army. 26:27 Isaac asked them, “Why have you come to me? You hate me ⁶⁵  and sent me away from you.” 26:28 They replied, “We could plainly see ⁶⁶  that the Lord is with you. So we decided there should be ⁶⁷  a pact between us ⁶⁸  – between us ⁶⁹  and you. Allow us to make ⁷⁰  a treaty with you 26:29 so that ⁷¹  you will not do us any harm, just as we have not harmed ⁷²  you, but have always treated you well ⁷³  before sending you away ⁷⁴  in peace. Now you are blessed by the Lord.” ⁷⁵ 

26:30 So Isaac ⁷⁶  held a feast for them and they celebrated. ⁷⁷  26:31 Early in the morning the men made a treaty with each other. ⁷⁸  Isaac sent them off; they separated on good terms. ⁷⁹ 

26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. ⁸⁰  26:33 So he named it Shibah; ⁸¹  that is why the name of the city has been Beer Sheba ⁸²  to this day.

26:34 When ⁸³  Esau was forty years old, ⁸⁴  he married ⁸⁵  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite. 26:35 They caused Isaac and Rebekah great anxiety. ⁸⁶ 

Jacob Cheats Esau out of the Blessing

27:1 When ⁸⁷  Isaac was old and his eyes were so weak that he was almost blind, ⁸⁸  he called his older ⁸⁹  son Esau and said to him, “My son!” “Here I am!” Esau ⁹⁰  replied. 27:2 Isaac ⁹¹  said, “Since ⁹²  I am so old, I could die at any time. ⁹³  27:3 Therefore, take your weapons – your quiver and your bow – and go out into the open fields and hunt down some wild game ⁹⁴  for me. 27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ⁹⁵  I will eat it so that I may bless you ⁹⁶  before I die.”

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ⁹⁷  When Esau went out to the open fields to hunt down some wild game and bring it back, ⁹⁸  27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau, 27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ⁹⁹  it and bless you ¹⁰⁰  in the presence of the Lord ¹⁰¹  before I die.’ 27:8 Now then, my son, do ¹⁰²  exactly what I tell you! ¹⁰³  27:9 Go to the flock and get me two of the best young goats. I’ll prepare ¹⁰⁴  them in a tasty way for your father, just the way he loves them. 27:10 Then you will take ¹⁰⁵  it to your father. Thus he will eat it ¹⁰⁶  and ¹⁰⁷  bless you before he dies.”

27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! ¹⁰⁸  27:12 My father may touch me! Then he’ll think I’m mocking him ¹⁰⁹  and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, ¹¹⁰  my son! Just obey me! ¹¹¹  Go and get them for me!”

27:14 So he went and got the goats ¹¹²  and brought them to his mother. She ¹¹³  prepared some tasty food, just the way his father loved it. 27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob. 27:16 She put the skins of the young goats ¹¹⁴  on his hands ¹¹⁵  and the smooth part of his neck. 27:17 Then she handed ¹¹⁶  the tasty food and the bread she had made to her son Jacob.

27:18 He went to his father and said, “My father!” Isaac ¹¹⁷  replied, “Here I am. Which are you, my son?” ¹¹⁸  27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up ¹¹⁹  and eat some of my wild game so that you can bless me.” ¹²⁰  27:20 But Isaac asked his son, “How in the world ¹²¹  did you find it so quickly, ¹²²  my son?” “Because the Lord your God brought it to me,” ¹²³  he replied. ¹²⁴  27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ¹²⁵  my son, and know for certain if you really are my son Esau.” ¹²⁶  27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.” 27:23 He did not recognize him because his hands were hairy, like his brother Esau’s hands. So Isaac blessed Jacob. ¹²⁷  27:24 Then he asked, “Are you really my son Esau?” “I am,” Jacob ¹²⁸  replied. 27:25 Isaac ¹²⁹  said, “Bring some of the wild game for me to eat, my son. ¹³⁰  Then I will bless you.” ¹³¹  So Jacob ¹³²  brought it to him, and he ate it. He also brought him wine, and Isaac ¹³³  drank. 27:26 Then his father Isaac said to him, “Come here and kiss me, my son.” 27:27 So Jacob ¹³⁴  went over and kissed him. When Isaac caught the scent ¹³⁵  of his clothing, he blessed him, saying,

“Yes, ¹³⁶  my son smells

like the scent of an open field

which the Lord has blessed.

27:28 May God give you

the dew of the sky ¹³⁷ 

and the richness ¹³⁸  of the earth,

and plenty of grain and new wine.

27:29 May peoples serve you

and nations bow down to you.

You will be ¹³⁹  lord ¹⁴⁰  over your brothers,

and the sons of your mother will bow down to you. ¹⁴¹ 

May those who curse you be cursed,

and those who bless you be blessed.”

27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left ¹⁴²  his father’s ¹⁴³  presence, when his brother Esau returned from the hunt. ¹⁴⁴  27:31 He also prepared some tasty food and brought it to his father. Esau ¹⁴⁵  said to him, “My father, get up ¹⁴⁶  and eat some of your son’s wild game. Then you can bless me.” ¹⁴⁷  27:32 His father Isaac asked, ¹⁴⁸  “Who are you?” “I am your firstborn son,” ¹⁴⁹  he replied, “Esau!” 27:33 Isaac began to shake violently ¹⁵⁰  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ¹⁵¹  He will indeed be blessed!”

27:34 When Esau heard ¹⁵²  his father’s words, he wailed loudly and bitterly. ¹⁵³  He said to his father, “Bless me too, my father!” 27:35 But Isaac ¹⁵⁴  replied, “Your brother came in here deceitfully and took away ¹⁵⁵  your blessing.” 27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ¹⁵⁶  He has tripped me up ¹⁵⁷  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

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?” 27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ¹⁵⁸  Then Esau wept loudly. ¹⁵⁹ 

27:39 So his father Isaac said to him,

“Indeed, ¹⁶⁰  your home will be

away from the richness ¹⁶¹  of the earth,

and away from the dew of the sky above.

27:40 You will live by your sword

but you will serve your brother.

When you grow restless,

you will tear off his yoke

from your neck.” ¹⁶² 

27:41 So Esau hated ¹⁶³  Jacob because of the blessing his father had given to his brother. ¹⁶⁴  Esau said privately, ¹⁶⁵  “The time ¹⁶⁶  of mourning for my father is near; then I will kill ¹⁶⁷  my brother Jacob!”

27:42 When Rebekah heard what her older son Esau had said, ¹⁶⁸  she quickly summoned ¹⁶⁹  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ¹⁷⁰  27:43 Now then, my son, do what I say. ¹⁷¹  Run away immediately ¹⁷²  to my brother Laban in Haran. 27:44 Live with him for a little while ¹⁷³  until your brother’s rage subsides. 27:45 Stay there ¹⁷⁴  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ¹⁷⁵  Why should I lose both of you in one day?” ¹⁷⁶ 

27:46 Then Rebekah said to Isaac, “I am deeply depressed ¹⁷⁷  because of these daughters of Heth. ¹⁷⁸  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ¹⁷⁹ 

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ¹⁸⁰  28:2 Leave immediately ¹⁸¹  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother. 28:3 May the sovereign God ¹⁸²  bless you! May he make you fruitful and give you a multitude of descendants! ¹⁸³  Then you will become ¹⁸⁴  a large nation. ¹⁸⁵  28:4 May he give you and your descendants the blessing he gave to Abraham ¹⁸⁶  so that you may possess the land ¹⁸⁷  God gave to Abraham, the land where you have been living as a temporary resident.” ¹⁸⁸  28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ¹⁸⁹  As he blessed him, ¹⁹⁰  Isaac commanded him, “You must not marry a Canaanite woman.” ¹⁹¹  28:7 Jacob obeyed his father and mother and left for Paddan Aram. 28:8 Then Esau realized ¹⁹²  that the Canaanite women ¹⁹³  were displeasing to ¹⁹⁴  his father Isaac. 28:9 So Esau went to Ishmael and married ¹⁹⁵  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

Jacob’s Dream at Bethel

28:10 Meanwhile Jacob left Beer Sheba and set out for Haran. 28:11 He reached a certain place ¹⁹⁶  where he decided to camp because the sun had gone down. ¹⁹⁷  He took one of the stones ¹⁹⁸  and placed it near his head. ¹⁹⁹  Then he fell asleep ²⁰⁰  in that place 28:12 and had a dream. ²⁰¹  He saw ²⁰²  a stairway ²⁰³  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ²⁰⁴  I will give you and your descendants the ground ²⁰⁵  you are lying on. 28:14 Your descendants will be like the dust of the earth, ²⁰⁶  and you will spread out ²⁰⁷  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ²⁰⁸  using your name and that of your descendants. ²⁰⁹  28:15 I am with you! ²¹⁰  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

28:16 Then Jacob woke up ²¹¹  and thought, ²¹²  “Surely the Lord is in this place, but I did not realize it!” 28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

28:18 Early ²¹³  in the morning Jacob ²¹⁴  took the stone he had placed near his head ²¹⁵  and set it up as a sacred stone. ²¹⁶  Then he poured oil on top of it. 28:19 He called that place Bethel, ²¹⁷  although the former name of the town was Luz. 28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ²¹⁸  to eat and clothing to wear, 28:21 and I return safely to my father’s home, ²¹⁹  then the Lord will become my God. 28:22 Then this stone ²²⁰  that I have set up as a sacred stone will be the house of God, and I will surely ²²¹  give you back a tenth of everything you give me.” ²²² 

The Marriages of Jacob

29:1 So Jacob moved on ²²³  and came to the land of the eastern people. ²²⁴  29:2 He saw ²²⁵  in the field a well with ²²⁶  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ²²⁷  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds ²²⁸  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.” 29:5 So he said to them, “Do you know Laban, the grandson ²²⁹  of Nahor?” “We know him,” ²³⁰  they said. 29:6 “Is he well?” ²³¹  Jacob asked. They replied, “He is well. ²³²  Now look, here comes his daughter Rachel with the sheep.” 29:7 Then Jacob ²³³  said, “Since it is still the middle of the day, ²³⁴  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ²³⁵  29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ²³⁶  the sheep.”

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ²³⁷  29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ²³⁸  and the sheep of his uncle Laban, he ²³⁹  went over ²⁴⁰  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ²⁴¹  29:11 Then Jacob kissed Rachel and began to weep loudly. ²⁴²  29:12 When Jacob explained ²⁴³  to Rachel that he was a relative of her father ²⁴⁴  and the son of Rebekah, she ran and told her father. 29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ²⁴⁵  told Laban how he was related to him. ²⁴⁶  29:14 Then Laban said to him, “You are indeed my own flesh and blood.” ²⁴⁷  So Jacob ²⁴⁸  stayed with him for a month. ²⁴⁹ 

29:15 Then Laban said to Jacob, “Should you work ²⁵⁰  for me for nothing because you are my relative? ²⁵¹  Tell me what your wages should be.” 29:16 (Now Laban had two daughters; ²⁵²  the older one was named Leah, and the younger one Rachel. 29:17 Leah’s eyes were tender, ²⁵³  but Rachel had a lovely figure and beautiful appearance.) ²⁵⁴  29:18 Since Jacob had fallen in love with ²⁵⁵  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.” 29:19 Laban replied, “I’d rather give her to you than to another man. ²⁵⁶  Stay with me.” 29:20 So Jacob worked for seven years to acquire Rachel. ²⁵⁷  But they seemed like only a few days to him ²⁵⁸  because his love for her was so great. ²⁵⁹ 

29:21 Finally Jacob said ²⁶⁰  to Laban, “Give me my wife, for my time of service is up. ²⁶¹  I want to have marital relations with her.” ²⁶²  29:22 So Laban invited all the people ²⁶³  of that place and prepared a feast. 29:23 In the evening he brought his daughter Leah ²⁶⁴  to Jacob, ²⁶⁵  and Jacob ²⁶⁶  had marital relations with her. ²⁶⁷  29:24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) ²⁶⁸ 

29:25 In the morning Jacob discovered it was Leah! ²⁶⁹  So Jacob ²⁷⁰  said to Laban, “What in the world have you done to me! ²⁷¹  Didn’t I work for you in exchange for Rachel? Why have you tricked ²⁷²  me?” 29:26 “It is not our custom here,” ²⁷³  Laban replied, “to give the younger daughter in marriage ²⁷⁴  before the firstborn. 29:27 Complete my older daughter’s bridal week. ²⁷⁵  Then we will give you the younger one ²⁷⁶  too, in exchange for seven more years of work.” ²⁷⁷ 

29:28 Jacob did as Laban said. ²⁷⁸  When Jacob ²⁷⁹  completed Leah’s bridal week, ²⁸⁰  Laban gave him his daughter Rachel to be his wife. ²⁸¹  29:29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) ²⁸²  29:30 Jacob ²⁸³  had marital relations ²⁸⁴  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ²⁸⁵  for seven more years. ²⁸⁶ 

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ²⁸⁷  he enabled her to become pregnant ²⁸⁸  while Rachel remained childless. 29:32 So Leah became pregnant ²⁸⁹  and gave birth to a son. She named him Reuben, ²⁹⁰  for she said, “The Lord has looked with pity on my oppressed condition. ²⁹¹  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ²⁹²  he gave me this one too.” So she named him Simeon. ²⁹³ 

29:34 She became pregnant again and had another son. She said, “Now this time my husband will show me affection, ²⁹⁴  because I have given birth to three sons for him.” That is why he was named Levi. ²⁹⁵ 

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ²⁹⁶  Then she stopped having children.

30:1 When Rachel saw that she could not give Jacob children, she ²⁹⁷  became jealous of her sister. She said to Jacob, “Give me children ²⁹⁸  or I’ll die!” 30:2 Jacob became furious ²⁹⁹  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ³⁰⁰  30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ³⁰¹  her so that she can bear ³⁰²  children ³⁰³  for me ³⁰⁴  and I can have a family through her.” ³⁰⁵ 

30:4 So Rachel ³⁰⁶  gave him her servant Bilhah as a wife, and Jacob had marital relations with ³⁰⁷  her. 30:5 Bilhah became pregnant ³⁰⁸  and gave Jacob a son. ³⁰⁹  30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ³¹⁰  and given me a son.” That is why ³¹¹  she named him Dan. ³¹² 

30:7 Bilhah, Rachel’s servant, became pregnant again and gave Jacob another son. ³¹³  30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ³¹⁴  So she named him Naphtali. ³¹⁵ 

30:9 When Leah saw that she had stopped having children, she gave ³¹⁶  her servant Zilpah to Jacob as a wife. 30:10 Soon Leah’s servant Zilpah gave Jacob a son. ³¹⁷  30:11 Leah said, “How fortunate!” ³¹⁸  So she named him Gad. ³¹⁹ 

30:12 Then Leah’s servant Zilpah gave Jacob another son. ³²⁰  30:13 Leah said, “How happy I am, ³²¹  for women ³²²  will call me happy!” So she named him Asher. ³²³ 

30:14 At the time ³²⁴  of the wheat harvest Reuben went out and found some mandrake plants ³²⁵  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.” 30:15 But Leah replied, ³²⁶  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” ³²⁷  Rachel said, “he may sleep ³²⁸  with you tonight in exchange for your son’s mandrakes.” 30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep ³²⁹  with me because I have paid for your services ³³⁰  with my son’s mandrakes.” So he had marital relations ³³¹  with her that night. 30:17 God paid attention ³³²  to Leah; she became pregnant ³³³  and gave Jacob a son for the fifth time. ³³⁴  30:18 Then Leah said, “God has granted me a reward ³³⁵  because I gave my servant to my husband as a wife.” ³³⁶  So she named him Issachar. ³³⁷ 

30:19 Leah became pregnant again and gave Jacob a son for the sixth time. ³³⁸  30:20 Then Leah said, “God has given me a good gift. Now my husband will honor me because I have given him six sons.” So she named him Zebulun. ³³⁹ 

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

30:22 Then God took note of ³⁴⁰  Rachel. He paid attention to her and enabled her to become pregnant. ³⁴¹  30:23 She became pregnant ³⁴²  and gave birth to a son. Then she said, “God has taken away my shame.” ³⁴³  30:24 She named him Joseph, ³⁴⁴  saying, “May the Lord give me yet another son.”

The Flocks of Jacob

30:25 After Rachel had given birth ³⁴⁵  to Joseph, Jacob said to Laban, “Send ³⁴⁶  me on my way so that I can go ³⁴⁷  home to my own country. ³⁴⁸  30:26 Let me take my wives and my children whom I have acquired by working for you. ³⁴⁹  Then I’ll depart, ³⁵⁰  because you know how hard I’ve worked for you.” ³⁵¹ 

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ³⁵²  for I have learned by divination ³⁵³  that the Lord has blessed me on account of you.” 30:28 He added, “Just name your wages – I’ll pay whatever you want.” ³⁵⁴ 

30:29 “You know how I have worked for you,” Jacob replied, ³⁵⁵  “and how well your livestock have fared under my care. ³⁵⁶  30:30 Indeed, ³⁵⁷  you had little before I arrived, ³⁵⁸  but now your possessions have increased many times over. ³⁵⁹  The Lord has blessed you wherever I worked. ³⁶⁰  But now, how long must it be before I do something for my own family too?” ³⁶¹ 

30:31 So Laban asked, ³⁶²  “What should I give you?” “You don’t need to give me a thing,” ³⁶³  Jacob replied, ³⁶⁴  “but if you agree to this one condition, ³⁶⁵  I will continue to care for ³⁶⁶  your flocks and protect them: 30:32 Let me walk among ³⁶⁷  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ³⁶⁸  and the spotted or speckled goats. ³⁶⁹  These animals will be my wages. ³⁷⁰  30:33 My integrity will testify for me ³⁷¹  later on. ³⁷²  When you come to verify that I’ve taken only the wages we agreed on, ³⁷³  if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” ³⁷⁴  30:34 “Agreed!” said Laban, “It will be as you say.” ³⁷⁵ 

30:35 So that day Laban ³⁷⁶  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ³⁷⁷  of his sons. 30:36 Then he separated them from Jacob by a three-day journey, ³⁷⁸  while ³⁷⁹  Jacob was taking care of the rest of Laban’s flocks.

30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible. 30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. ³⁸⁰  30:39 When the sheep mated ³⁸¹  in front of the branches, they ³⁸²  gave birth to young that were streaked or speckled or spotted. 30:40 Jacob removed these lambs, but he made the rest of the flock face ³⁸³  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks. 30:41 When the stronger females were in heat, ³⁸⁴  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. ³⁸⁵  So the weaker animals ended up belonging to Laban ³⁸⁶  and the stronger animals to Jacob. 30:43 In this way Jacob ³⁸⁷  became extremely prosperous. He owned ³⁸⁸  large flocks, male and female servants, camels, and donkeys.

Matthew 11:25

Jesus’ Invitation

11:25 At that time Jesus said, ³⁸⁹  “I praise ³⁹⁰  you, Father, Lord ³⁹¹  of heaven and earth, because ³⁹²  you have hidden these things from the wise ³⁹³  and intelligent, and revealed them to little children.

Matthew 16:17

16:17 And Jesus answered him, ³⁹⁴  “You are blessed, Simon son of Jonah, because flesh and blood ³⁹⁵  did not reveal this to you, but my Father in heaven!

Matthew 16:2

16:2 He ³⁹⁶  said, “When evening comes you say, ‘It will be fair weather, because the sky is red,’

Colossians 1:1

Salutation

1:1 From Paul, ³⁹⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:7

1:7 You learned the gospel ³⁹⁸  from Epaphras, our dear fellow slave ³⁹⁹  – a ⁴⁰⁰  faithful minister of Christ on our ⁴⁰¹  behalf –

Ephesians 1:17

1:17 I pray that ⁴⁰²  the God of our Lord Jesus Christ, the Father of glory, ⁴⁰³  may give you spiritual wisdom and revelation ⁴⁰⁴  in your growing knowledge of him, ⁴⁰⁵ 

Philippians 3:15

3:15 Therefore let those of us who are “perfect” embrace this point of view. ⁴⁰⁶  If you think otherwise, God will reveal to you the error of your ways. ⁴⁰⁷ 

[26:1]  ¹ tn Heb “in addition to the first famine which was.”

[26:1]  ² sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[26:2]  ³ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

[26:2]  ⁴ tn Heb “say to you.”

[26:3]  ⁵ tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ⁶ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  ⁷ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[26:3]  ⁸ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ⁹ tn Heb “the oath which I swore.”

[26:4]  ¹⁰ tn Heb “your descendants.”

[26:4]  ¹¹ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[26:5]  ¹² tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ¹³ tn Heb “listened to my voice.”

[26:5]  ¹⁴ sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[26:7]  ¹⁵ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ¹⁶ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ¹⁷ tn Heb “kill me on account of.”

[26:8]  ¹⁸ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ¹⁹ tn Heb “and it happened when the days were long to him there.”

[26:8]  ²⁰ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ²¹ tn Or “fondling.”

[26:9]  ²² tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.

[26:9]  ²³ tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).

[26:10]  ²⁴ tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ²⁵ tn Heb “people.”

[26:10]  ²⁶ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[26:11]  ²⁷ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ²⁸ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[26:12]  ²⁹ tn Heb “a hundredfold.”

[26:12]  ³⁰ tn This final clause explains why Isaac had such a bountiful harvest.

[26:13]  ³¹ tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

[26:13]  ³² tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.

[26:14]  ³³ tn Heb “and there was to him.”

[26:14]  ³⁴ tn Heb “possessions of sheep.”

[26:14]  ³⁵ tn Heb “possessions of cattle.”

[26:14]  ³⁶ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[26:15]  ³⁷ tn Heb “and the Philistines stopped them up and filled them with dirt.”

[26:16]  ³⁸ tn Heb “Go away from us.”

[26:16]  ³⁹ 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).

[26:17]  ⁴⁰ tn Heb “and he camped in the valley of Gerar and he lived there.”

[26:18]  ⁴¹ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ⁴² tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ⁴³ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ⁴⁴ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ⁴⁵ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ⁴⁶ tn Heb “called names to them according to the names that his father called them.”

[26:19]  ⁴⁷ tn Heb “living.” This expression refers to a well supplied by subterranean streams (see Song 4:15).

[26:20]  ⁴⁸ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

[26:20]  ⁴⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:20]  ⁵⁰ tn Heb “and he called the name of the well.”

[26:20]  ⁵¹ sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

[26:20]  ⁵² tn The words “about it” are supplied in the translation for stylistic reasons.

[26:21]  ⁵³ tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.

[26:21]  ⁵⁴ tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.

[26:21]  ⁵⁵ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

[26:22]  ⁵⁶ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ⁵⁷ tn Heb “and he called its name.”

[26:22]  ⁵⁸ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[26:23]  ⁵⁹ tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.

[26:25]  ⁶⁰ 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]  ⁶¹ tn Heb “and they dug there, the servants of Isaac, a well.”

[26:26]  ⁶² tn The disjunctive clause supplies pertinent supplemental information. The past perfect is used because the following narrative records the treaty at Beer Sheba. Prior to this we are told that Isaac settled in Beer Sheba; presumably this treaty would have allowed him to do that. However, it may be that he settled there and then made the treaty by which he renamed the place Beer Sheba. In this case one may translate “Now Abimelech came to him.”

[26:26]  ⁶³ tn Heb “and.”

[26:26]  ⁶⁴ tn Many modern translations render the Hebrew term מֵרֵעַ (merea’) as “councillor” or “adviser,” but the term may not designate an official position but simply a close personal friend.

[26:27]  ⁶⁵ tn The disjunctive clause is circumstantial, expressing the reason for his question.

[26:28]  ⁶⁶ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁶⁷ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁶⁸ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁶⁹ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁷⁰ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[26:29]  ⁷¹ tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ⁷² tn Heb “touched.”

[26:29]  ⁷³ tn Heb “and just as we have done only good with you.”

[26:29]  ⁷⁴ tn Heb “and we sent you away.”

[26:29]  ⁷⁵ 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).

[26:30]  ⁷⁶ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:30]  ⁷⁷ tn Heb “and they ate and drank.”

[26:31]  ⁷⁸ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁷⁹ tn Heb “and they went from him in peace.”

[26:32]  ⁸⁰ tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[26:33]  ⁸¹ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

[26:33]  ⁸² sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

[26:34]  ⁸³ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ⁸⁴ tn Heb “the son of forty years.”

[26:34]  ⁸⁵ tn Heb “took as a wife.”

[26:35]  ⁸⁶ tn Heb “And they were [a source of ] bitterness in spirit to Isaac and to Rebekah.”

[27:1]  ⁸⁷ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁸⁸ tn Heb “and his eyes were weak from seeing.”

[27:1]  ⁸⁹ tn Heb “greater” (in terms of age).

[27:1]  ⁹⁰ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:2]  ⁹¹ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ⁹² tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ⁹³ tn Heb “I do not know the day of my death.”

[27:3]  ⁹⁴ tn The Hebrew word is to be spelled either צַיִד (tsayid) following the marginal reading (Qere), or צֵידָה (tsedah) following the consonantal text (Kethib). Either way it is from the same root as the imperative צוּדָה (tsudah, “hunt down”).

[27:4]  ⁹⁵ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ⁹⁶ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:5]  ⁹⁷ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ⁹⁸ tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:7]  ⁹⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ¹⁰⁰ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ¹⁰¹ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:8]  ¹⁰² tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ¹⁰³ tn Heb “to that which I am commanding you.”

[27:9]  ¹⁰⁴ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:10]  ¹⁰⁵ tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.

[27:10]  ¹⁰⁶ tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.

[27:10]  ¹⁰⁷ tn Heb “so that.” The conjunction indicates purpose or result.

[27:11]  ¹⁰⁸ tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:12]  ¹⁰⁹ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

[27:13]  ¹¹⁰ tn Heb “upon me your curse.”

[27:13]  ¹¹¹ tn Heb “only listen to my voice.”

[27:14]  ¹¹² tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ¹¹³ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[27:16]  ¹¹⁴ tn In the Hebrew text the object (“the skins of the young goats”) precedes the verb. The disjunctive clause draws attention to this key element in the subterfuge.

[27:16]  ¹¹⁵ tn The word “hands” probably includes the forearms here. How the skins were attached is not specified in the Hebrew text; cf. NLT “she made him a pair of gloves.”

[27:17]  ¹¹⁶ tn Heb “gave…into the hand of.”

[27:18]  ¹¹⁷ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  ¹¹⁸ sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.

[27:19]  ¹¹⁹ tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

[27:19]  ¹²⁰ tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

[27:20]  ¹²¹ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ¹²² tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ¹²³ tn Heb “caused to meet before me.”

[27:20]  ¹²⁴ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  ¹²⁵ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ¹²⁶ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[27:23]  ¹²⁷ tn Heb “and he blessed him.” The referents of the pronouns “he” (Isaac) and “him” (Jacob) have been specified in the translation for clarity.

[27:24]  ¹²⁸ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ¹²⁹ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  ¹³⁰ tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[27:25]  ¹³¹ tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

[27:25]  ¹³² tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ¹³³ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ¹³⁴ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ¹³⁵ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ¹³⁶ tn Heb “see.”

[27:28]  ¹³⁷ tn Heb “and from the dew of the sky.”

[27:28]  ¹³⁸ tn Heb “and from the fatness.”

[27:29]  ¹³⁹ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ¹⁴⁰ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ¹⁴¹ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[27:30]  ¹⁴² tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.

[27:30]  ¹⁴³ tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was

[27:30]  ¹⁴⁴ tn Heb “and Esau his brother came from his hunt.”

[27:31]  ¹⁴⁵ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ¹⁴⁶ tn Or “arise” (i.e., sit up).

[27:31]  ¹⁴⁷ tn Heb “so that your soul may bless me.”

[27:32]  ¹⁴⁸ tn Heb “said.”

[27:32]  ¹⁴⁹ tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[27:33]  ¹⁵⁰ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ¹⁵¹ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[27:34]  ¹⁵² tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ¹⁵³ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:35]  ¹⁵⁴ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:35]  ¹⁵⁵ tn Or “took”; “received.”

[27:36]  ¹⁵⁶ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ¹⁵⁷ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[27:38]  ¹⁵⁸ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ¹⁵⁹ tn Heb “and Esau lifted his voice and wept.”

[27:39]  ¹⁶⁰ tn Heb “look.”

[27:39]  ¹⁶¹ tn Heb “from the fatness.”

[27:40]  ¹⁶² sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.

[27:41]  ¹⁶³ tn Or “bore a grudge against” (cf. NAB, NASB, NIV). The Hebrew verb שָׂטַם (satam) describes persistent hatred.

[27:41]  ¹⁶⁴ tn Heb “because of the blessing which his father blessed him.”

[27:41]  ¹⁶⁵ tn Heb “said in his heart.” The expression may mean “said to himself.” Even if this is the case, v. 42 makes it clear that he must have shared his intentions with someone, because the news reached Rebekah.

[27:41]  ¹⁶⁶ tn Heb “days.”

[27:41]  ¹⁶⁷ tn The cohortative here expresses Esau’s determined resolve to kill Jacob.

[27:42]  ¹⁶⁸ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ¹⁶⁹ tn Heb “she sent and called for.”

[27:42]  ¹⁷⁰ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[27:43]  ¹⁷¹ tn Heb “listen to my voice.”

[27:43]  ¹⁷² tn Heb “arise, flee.”

[27:44]  ¹⁷³ tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.

[27:45]  ¹⁷⁴ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ¹⁷⁵ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ¹⁷⁶ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  ¹⁷⁷ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹⁷⁸ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ¹⁷⁹ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[28:1]  ¹⁸⁰ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ¹⁸¹ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[28:3]  ¹⁸² tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ¹⁸³ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ¹⁸⁴ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ¹⁸⁵ tn Heb “an assembly of peoples.”

[28:4]  ¹⁸⁶ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ¹⁸⁷ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ¹⁸⁸ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[28:6]  ¹⁸⁹ tn Heb “to take for himself from there a wife.”

[28:6]  ¹⁹⁰ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ¹⁹¹ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:8]  ¹⁹² tn Heb “saw.”

[28:8]  ¹⁹³ tn Heb “the daughters of Canaan.”

[28:8]  ¹⁹⁴ tn Heb “evil in the eyes of.”

[28:9]  ¹⁹⁵ tn Heb “took for a wife.”

[28:11]  ¹⁹⁶ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ¹⁹⁷ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ¹⁹⁸ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ¹⁹⁹ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ²⁰⁰ tn Heb “lay down.”

[28:12]  ²⁰¹ tn Heb “and dreamed.”

[28:12]  ²⁰² tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ²⁰³ tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[28:13]  ²⁰⁴ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ²⁰⁵ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[28:14]  ²⁰⁶ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ²⁰⁷ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ²⁰⁸ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ²⁰⁹ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[28:15]  ²¹⁰ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[28:16]  ²¹¹ tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ²¹² tn Heb “said.”

[28:18]  ²¹³ tn Heb “and he got up early…and he took.”

[28:18]  ²¹⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ²¹⁵ tn See the note on this phrase in v. 11.

[28:18]  ²¹⁶ tn Heb “standing stone.”

[28:19]  ²¹⁷ tn The name Bethel means “house of God” in Hebrew (see v. 17).

[28:20]  ²¹⁸ tn Heb “bread,” although the term can be used for food in general.

[28:21]  ²¹⁹ tn Heb “and I return in peace to the house of my father.”

[28:22]  ²²⁰ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ²²¹ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ²²² tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[29:1]  ²²³ tn Heb “and Jacob lifted up his feet.” This unusual expression suggests that Jacob had a new lease on life now that God had promised him the blessing he had so desperately tried to gain by his own efforts. The text portrays him as having a new step in his walk.

[29:1]  ²²⁴ tn Heb “the land of the sons of the east.”

[29:2]  ²²⁵ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ²²⁶ tn Heb “and look, there.”

[29:2]  ²²⁷ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  ²²⁸ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[29:5]  ²²⁹ tn Heb “son.”

[29:5]  ²³⁰ tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

[29:6]  ²³¹ tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  ²³² tn Heb “peace.”

[29:7]  ²³³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ²³⁴ tn Heb “the day is great.”

[29:7]  ²³⁵ tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[29:8]  ²³⁶ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:9]  ²³⁷ tn Heb “was a shepherdess.”

[29:10]  ²³⁸ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ²³⁹ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ²⁴⁰ tn Heb “drew near, approached.”

[29:10]  ²⁴¹ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[29:11]  ²⁴² tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.

[29:12]  ²⁴³ tn Heb “declared.”

[29:12]  ²⁴⁴ tn Heb “that he [was] the brother of her father.”

[29:13]  ²⁴⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ²⁴⁶ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[29:14]  ²⁴⁷ tn Heb “indeed, my bone and my flesh are you.” The expression sounds warm enough, but the presence of “indeed” may suggest that Laban had to be convinced of Jacob’s identity before permitting him to stay. To be one’s “bone and flesh” is to be someone’s blood relative. For example, the phrase describes the relationship between Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12,); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17).

[29:14]  ²⁴⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:14]  ²⁴⁹ tn Heb “a month of days.”

[29:15]  ²⁵⁰ tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ²⁵¹ tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[29:16]  ²⁵² tn Heb “and to Laban [there were] two daughters.” The disjunctive clause (introduced here by a conjunction and a prepositional phrase) provides supplemental material that is important to the story. Since this material is parenthetical in nature, vv. 16-17 have been set in parentheses in the translation.

[29:17]  ²⁵³ tn Heb “and the eyes of Leah were tender.” The disjunctive clause (introduced here by a conjunction and a noun) continues the parenthesis begun in v. 16. It is not clear what is meant by “tender” (or “delicate”) eyes. The expression may mean she had appealing eyes (cf. NAB, NRSV, NLT), though some suggest that they were plain, not having the brightness normally expected. Either way, she did not measure up to her gorgeous sister.

[29:17]  ²⁵⁴ tn Heb “and Rachel was beautiful of form and beautiful of appearance.”

[29:18]  ²⁵⁵ tn Heb “Jacob loved.”

[29:19]  ²⁵⁶ tn Heb “Better my giving her to you than my giving her to another man.”

[29:20]  ²⁵⁷ tn Heb “in exchange for Rachel.”

[29:20]  ²⁵⁸ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ²⁵⁹ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[29:21]  ²⁶⁰ tn Heb “and Jacob said.”

[29:21]  ²⁶¹ tn Heb “my days are fulfilled.”

[29:21]  ²⁶² tn Heb “and I will go in to her.” The verb is a cohortative; it may be subordinated to the preceding request, “that I may go in,” or it may be an independent clause expressing his desire. The verb “go in” in this context refers to sexual intercourse (i.e., the consummation of the marriage).

[29:22]  ²⁶³ tn Heb “men.”

[29:23]  ²⁶⁴ tn Heb “and it happened in the evening that he took Leah his daughter and brought her.”

[29:23]  ²⁶⁵ tn Heb “to him”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ²⁶⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:23]  ²⁶⁷ tn Heb “went in to her.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:24]  ²⁶⁸ tn Heb “and Laban gave to her Zilpah his female servant, to Leah his daughter [for] a servant.” This clause gives information parenthetical to the narrative.

[29:25]  ²⁶⁹ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ²⁷⁰ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ²⁷¹ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ²⁷² sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[29:26]  ²⁷³ tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  ²⁷⁴ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:27]  ²⁷⁵ tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  ²⁷⁶ tn Heb “this other one.”

[29:27]  ²⁷⁷ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:28]  ²⁷⁸ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ²⁷⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ²⁸⁰ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ²⁸¹ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[29:29]  ²⁸² tn Heb “and Laban gave to Rachel his daughter Bilhah his female servant, for her for a servant.”

[29:30]  ²⁸³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ²⁸⁴ tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  ²⁸⁵ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ²⁸⁶ tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[29:31]  ²⁸⁷ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ²⁸⁸ tn Heb “he opened up her womb.”

[29:32]  ²⁸⁹ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ²⁹⁰ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ²⁹¹ tn Heb “looked on my affliction.”

[29:33]  ²⁹² tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ²⁹³ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:34]  ²⁹⁴ tn Heb “will be joined to me.”

[29:34]  ²⁹⁵ sn The name Levi (לֵוִי, levi), the precise meaning of which is debated, was appropriate because it sounds like the verb לָוָה (lavah, “to join”), used in the statement recorded earlier in the verse.

[29:35]  ²⁹⁶ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[30:1]  ²⁹⁷ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ²⁹⁸ tn Heb “sons.”

[30:2]  ²⁹⁹ tn Heb “and the anger of Jacob was hot.”

[30:2]  ³⁰⁰ tn Heb “who has withheld from you the fruit of the womb.”

[30:3]  ³⁰¹ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ³⁰² tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ³⁰³ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ³⁰⁴ 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]  ³⁰⁵ 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).

[30:4]  ³⁰⁶ tn Heb “and she”; the referent (Rachel) has been specified in the translation for clarity.

[30:4]  ³⁰⁷ tn Heb “went in to.” The expression “went in to” in this context refers to sexual intercourse.

[30:5]  ³⁰⁸ tn Or “Bilhah conceived” (also in v. 7).

[30:5]  ³⁰⁹ tn Heb “and she bore for Jacob a son.”

[30:6]  ³¹⁰ 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]  ³¹¹ tn Or “therefore.”

[30:6]  ³¹² 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.

[30:7]  ³¹³ tn Heb “and she became pregnant again and Bilhah, the servant of Rachel, bore a second son for Jacob.”

[30:8]  ³¹⁴ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ³¹⁵ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:9]  ³¹⁶ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:10]  ³¹⁷ tn Heb “and Zilpah, the servant of Leah, bore for Jacob a son.”

[30:11]  ³¹⁸ 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]  ³¹⁹ 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.

[30:12]  ³²⁰ tn Heb “and Zilpah, the servant of Leah, bore a second son for Jacob.”

[30:13]  ³²¹ tn The Hebrew statement apparently means “with my happiness.”

[30:13]  ³²² tn Heb “daughters.”

[30:13]  ³²³ sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

[30:14]  ³²⁴ tn Heb “during the days.”

[30:14]  ³²⁵ sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.

[30:15]  ³²⁶ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  ³²⁷ tn Heb “therefore.”

[30:15]  ³²⁸ tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[30:16]  ³²⁹ 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]  ³³⁰ 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]  ³³¹ 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.

[30:17]  ³³² tn Heb “listened to.”

[30:17]  ³³³ tn Or “she conceived” (also in v. 19).

[30:17]  ³³⁴ tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[30:18]  ³³⁵ tn Heb “God has given my reward.”

[30:18]  ³³⁶ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  ³³⁷ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

[30:19]  ³³⁸ tn Heb “and she bore a sixth son for Jacob,” i.e., this was the sixth son that Leah had given Jacob.

[30:20]  ³³⁹ sn The name Zebulun (זְבֻלוּן, zevulun) apparently means “honor.” The name plays on the verb used in the statement made earlier in the verse. The Hebrew verb translated “will honor” and the name Zebulun derive from the same root.

[30:22]  ³⁴⁰ tn Heb “remembered.”

[30:22]  ³⁴¹ 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

[30:23]  ³⁴² tn Or “conceived.”

[30:23]  ³⁴³ tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[30:24]  ³⁴⁴ sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.

[30:25]  ³⁴⁵ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ³⁴⁶ tn The imperatival form here expresses a request.

[30:25]  ³⁴⁷ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ³⁴⁸ tn Heb “to my place and to my land.”

[30:26]  ³⁴⁹ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ³⁵⁰ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ³⁵¹ tn Heb “for you, you know my service [with] which I have served you.”

[30:27]  ³⁵² tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ³⁵³ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[30:28]  ³⁵⁴ tn Heb “set your wage for me so I may give [it].”

[30:29]  ³⁵⁵ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ³⁵⁶ tn Heb “and how your cattle were with me.”

[30:30]  ³⁵⁷ tn Or “for.”

[30:30]  ³⁵⁸ tn Heb “before me.”

[30:30]  ³⁵⁹ tn Heb “and it has broken out with respect to abundance.”

[30:30]  ³⁶⁰ tn Heb “at my foot.”

[30:30]  ³⁶¹ tn Heb “How long [until] I do, also I, for my house?”

[30:31]  ³⁶² tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ³⁶³ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ³⁶⁴ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ³⁶⁵ tn Heb “If you do for me this thing.”

[30:31]  ³⁶⁶ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[30:32]  ³⁶⁷ tn Heb “pass through.”

[30:32]  ³⁶⁸ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ³⁶⁹ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ³⁷⁰ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:33]  ³⁷¹ tn Heb “will answer on my behalf.”

[30:33]  ³⁷² tn Heb “on the following day,” or “tomorrow.”

[30:33]  ³⁷³ tn Heb “when you come concerning my wage before you.”

[30:33]  ³⁷⁴ tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

[30:34]  ³⁷⁵ tn Heb “and Laban said, ‘Good, let it be according to your word.’” On the asseverative use of the particle לוּ (lu) here, see HALOT 521 s.v. לוּ.

[30:35]  ³⁷⁶ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ³⁷⁷ tn Heb “and he gave [them] into the hand.”

[30:36]  ³⁷⁸ tn Heb “and he put a journey of three days between himself and Jacob.”

[30:36]  ³⁷⁹ tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

[30:38]  ³⁸⁰ sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[30:39]  ³⁸¹ tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  ³⁸² tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[30:40]  ³⁸³ tn Heb “and he set the faces of.”

[30:41]  ³⁸⁴ tn Heb “and at every breeding-heat of the flock.”

[30:42]  ³⁸⁵ 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]  ³⁸⁶ tn Heb “were for Laban.”

[30:43]  ³⁸⁷ tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  ³⁸⁸ tn Heb “and there were to him.”

[11:25]  ³⁸⁹ tn Grk “At that time, answering, Jesus said.” This construction is somewhat redundant in English and has been simplified in the translation.

[11:25]  ³⁹⁰ tn Or “thank.”

[11:25]  ³⁹¹ sn The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6.

[11:25]  ³⁹² tn Or “that.”

[11:25]  ³⁹³ sn See 1 Cor 1:26-31.

[16:17]  ³⁹⁴ tn Grk “answering, Jesus said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of this phrase has been modified for clarity.

[16:17]  ³⁹⁵ tn The expression “flesh and blood” could refer to “any human being” (so TEV, NLT; cf. NIV “man”), but it could also refer to Peter himself (i.e., his own intuition; cf. CEV “You didn’t discover this on your own”). Because of the ambiguity of the referent, the phrase “flesh and blood” has been retained in the translation.

[16:2]  ³⁹⁶ tn Grk “But answering, he said to them.” The construction has been simplified in the translation and δέ (de) has not been translated.

[1:1]  ³⁹⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:7]  ³⁹⁸ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ³⁹⁹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁴⁰⁰ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁴⁰¹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:17]  ⁴⁰² tn The words “I pray” are not in the Greek text, but have been supplied to clarify the meaning; v. 17 is a subordinate clause to v. 16 (“I pray” in v. 17 is implied from v. 16). Eph 1:15-23 constitutes one sentence in Greek, but a new sentence was started here in the translation in light of contemporary English usage.

[1:17]  ⁴⁰³ tn Or “glorious Father.” The genitive phrase “of glory” is most likely an attributive genitive. The literal translation “Father of glory” has been retained because of the parallelism with the first line of the verse: “the God of our Lord Jesus Christ, the Father of glory.”

[1:17]  ⁴⁰⁴ tn Or “the Spirit of wisdom and revelation,” or “a spirit of wisdom and revelation.” Verse 17 involves a complex exegetical problem revolving around the Greek term πνεῦμα (pneuma). Some take it to mean “the Spirit,” others “a spirit,” and still others “spiritual.” (1) If “the Spirit” is meant, the idea must be a metonymy of cause for effect, because the author had just indicated in vv. 13-14 that the Spirit was already given (hence, there is no need for him to pray that he be given again). But the effect of the Spirit is wisdom and revelation. (2) If “a spirit” is meant, the idea may be that the readers will have the ability to gain wisdom and insight as they read Paul’s letters, but the exact meaning of “a spirit” remains ambiguous. (3) To take the genitives following πνεῦμα as attributed genitives (see ExSyn 89-91), in which the head noun (“S/spirit”) functions semantically like an adjective (“spiritual”) is both grammatically probable and exegetically consistent.

[1:17]  ⁴⁰⁵ tn Grk “in the knowledge of him.”

[3:15]  ⁴⁰⁶ tn Grk “those of us who are ‘perfect’ should think this,” or possibly “those of us who are mature should think this.”

[3:15]  ⁴⁰⁷ tn Grk “reveal this to you.” The referent of the pronoun “this” is the fact that the person is thinking differently than Paul does. This has been specified in the translation with the phrase “the error of your ways”; Paul is stating that God will make it known to these believers when they are not in agreement with Paul.