Genesis 21:22

21:22 At that time Abimelech and Phicol, the commander of his army, said to Abraham, “God is with you ¹  in all that you do.

Genesis 26:29

26:29 so that ²  you will not do us any harm, just as we have not harmed ³  you, but have always treated you well ⁴  before sending you away ⁵  in peace. Now you are blessed by the Lord.” ⁶ 

Genesis 29:25

29:25 In the morning Jacob discovered it was Leah! ⁷  So Jacob ⁸  said to Laban, “What in the world have you done to me! ⁹  Didn’t I work for you in exchange for Rachel? Why have you tricked ¹⁰  me?”

Genesis 31:38

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

Genesis 32:9

32:9 Then Jacob prayed, ¹¹  “O God of my father Abraham, God of my father Isaac, O Lord, you said ¹²  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ¹³ 

Genesis 32:12

32:12 But you ¹⁴  said, ‘I will certainly make you prosper ¹⁵  and will make ¹⁶  your descendants like the sand on the seashore, too numerous to count.’” ¹⁷ 

Genesis 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ¹⁸  “Why do that?” Jacob replied. ¹⁹  “My lord has already been kind enough to me.” ²⁰ 

Genesis 46:4

46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ²¹  Joseph will close your eyes.” ²² 

[21:22]  ¹ sn God is with you. Abimelech and Phicol recognized that Abraham enjoyed special divine provision and protection.

[26:29]  ² tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ³ tn Heb “touched.”

[26:29]  ⁴ tn Heb “and just as we have done only good with you.”

[26:29]  ⁵ tn Heb “and we sent you away.”

[26:29]  ⁶ 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).

[29:25]  ³ 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]  ⁴ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁵ 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]  ⁶ 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.

[32:9]  ⁴ tn Heb “said.”

[32:9]  ⁵ tn Heb “the one who said.”

[32:9]  ⁶ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[32:12]  ⁵ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  ⁶ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁷ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁸ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[33:15]  ⁶ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ⁷ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ⁸ tn Heb “I am finding favor in the eyes of my lord.”

[46:4]  ⁷ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ⁸ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.