Genesis 11:22

11:22 When Serug had lived 30 years, he became the father of Nahor.

Genesis 11:24

11:24 When Nahor had lived 29 years, he became the father of Terah.

Genesis 11:23

11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

Genesis 11:26

11:26 When Terah had lived 70 years, he became the father of Abram, Nahor, and Haran.

Genesis 22:23

22:23 (Now ¹  Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor.

Genesis 24:24

24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. ² 

Genesis 29:5

29:5 So he said to them, “Do you know Laban, the grandson ³  of Nahor?” “We know him,” ⁴  they said.

Genesis 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ⁵  and the name of Nahor’s wife was Milcah; ⁶  she was the daughter of Haran, the father of both Milcah and Iscah.

Genesis 11:25

11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

Genesis 11:27

The Record of Terah

11:27 This is the account of Terah.

Terah became the father of Abram, Nahor, and Haran. And Haran became the father of Lot.

Genesis 22:20

22:20 After these things Abraham was told, “Milcah ⁷  also has borne children to your brother Nahor –

Genesis 31:53

31:53 May the God of Abraham and the god of Nahor, ⁸  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ⁹ 

Genesis 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ¹⁰  He journeyed ¹¹  to the region of Aram Naharaim ¹²  and the city of Nahor.

Genesis 24:15

24:15 Before he had finished praying, there came Rebekah ¹³  with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). ¹⁴ 

Genesis 24:47

24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ ¹⁵  I put the ring in her nose and the bracelets on her wrists.

[22:23]  ¹ tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).

[24:24]  ¹ tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.

[29:5]  ¹ tn Heb “son.”

[29:5]  ² 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.

[11:29]  ¹ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ² sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[22:20]  ¹ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[31:53]  ¹ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ² tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[24:10]  ¹ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ² tn Heb “and he arose and went.”

[24:10]  ³ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:15]  ¹ tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.

[24:15]  ² tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[24:47]  ¹ tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.