Genesis 25:21

25:21 Isaac prayed to ¹  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Genesis 25:1

The Death of Abraham

25:1 Abraham had taken ²  another ³  wife, named Keturah.

Genesis 1:20-23

1:20 God said, “Let the water swarm with swarms ⁴  of living creatures and let birds fly ⁵  above the earth across the expanse of the sky.” 1:21 God created the great sea creatures ⁶  and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good. 1:22 God blessed them ⁷  and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” ⁸  1:23 There was evening, and there was morning, a fifth day.

Psalms 118:21

118:21 I will give you thanks, for you answered me,

and have become my deliverer.

Acts 10:31

10:31 and said, ‘Cornelius, your prayer has been heard and your acts of charity ⁹  have been remembered before God. ¹⁰ 

[25:21]  ¹ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[25:1]  ² tn Or “took.”

[25:1]  ³ tn Heb “And Abraham added and took.”

[1:20]  ⁴ tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.

[1:20]  ⁵ tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.

[1:21]  ⁶ tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.

[1:22]  ⁷ tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:22]  ⁸ sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).

[10:31]  ⁹ tn Or “your gifts to the needy.”

[10:31]  ¹⁰ sn This statement is a paraphrase rather than an exact quotation of Acts 10:4.