And he moved from there: he moved means that Isaac migrated with his family, servants, belongings, and animals in search of pasture for his flocks and herds. There has no particular geographical reference but means the place in which he had been camped in verse 21.

Over that they did not quarrel: they refers to the same people as in verse 21.

Called its name Rehoboth: its refers to that well. See Revised Standard Version footnote for Rehoboth. This name first occurred in 10.11. The word is in a plural form. It is used in the singular in David’s song in 2 Sam 22.20, “a broad place,” as a figure of freedom from danger or distress, and with the same sense in Psa 18.19. The sense of Rehoboth is given in the explanation has made room for us, which is literally “has broadened for us.” In other words the LORD has given us a place where we can spread out and be free from the pressure of others. In some languages there is a term for a place or space that is vacant or not being used by other people, “an empty place.” Good News Translation‘s rendering is adequate: “The LORD has given us freedom to live in the land.”

Interpreters identify this well with one known later as “Wadi Ruhebe,” located some thirty kilometers (twenty miles) southwest of Beersheba.

As a result of the space to live in peace, the quotation goes on to add and we shall be fruitful in the land. Fruitful is the same term as in 1.22, 28; 8.17, and means to increase in numbers through reproduction. Since the reference is to we, some interpreters take it to mean the people, Isaac and his descendants. Others understand it more generally to refer to an increase in everything, and so Good News Translation has “will be prosperous.” The sense of this is expressed in one translation as “and our work can go ahead well here.” Either view is possible. The pronoun we is inclusive in this context.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Jacob replies by lying.

I am Esau your first-born: first-born refers to the oldest son, the one who was born before any others. See 10.15

I have done as you told me: that is, “I have done what you told me to do” or “I have done as you ordered me.”

Now sit up and eat of my game is literally “rise please, sit and eat….” “Rise” does not necessarily mean that Isaac was lying down, although that is possible, but it means that he should do what the following verb or verbs command. Thus the whole expression with three verbs is used to invite Isaac to eat. A more natural wording in some languages may be “Please come and eat your food.” In some languages it is unacceptable for a son to order his father to sit up and eat. In these languages it is better to say, for example, “your food is ready for you” or “your meal is ready.” For game see verses 3 and 7.

That you may bless me: Jacob is anxious to get the blessing before Esau returns from the hunt. For bless see Gen 27.4.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Thus Isaac sent Jacob away: Thus translates the common Hebrew connective, which serves to conclude the instructions and blessing given to Jacob. We may translate with a word marking a conclusion or a subsequent action such as “After that,” “Then.” Sent is used in the sense of “dismiss,” “made Jacob go.” However, Isaac is not doing this in anger, and the word for sent should not reflect any negative feelings on Isaac’s part.

And he went: the translation went in Revised Standard Version and other versions apparently summarizes the whole of Jacob’s journey. However, there is a fuller description of happenings on the journey in 28.10–29.14, and the transition from the end of verse 5 to verse 10 may raise problems for some translators. See the comments on verse 10 for a fuller discussion. A number of translations modify the form of the verb went in dealing with the transition to the resumption of the story line in verse 10; one approach, for example, is to say “Isaac sent Jacob off to go to Mesopotamia, to Laban….” In one other translation the words “and he [Isaac] sent him off” conclude the paragraph that began at verse 1, and then the rest of verse 5 makes a separate paragraph beginning “Then Jacob left in order to go to the country of Mesopotamia, to stay with Laban.”

To Paddan-aram to Laban, the son of Bethuel the Aramean: Jacob’s destination is upper Mesopotamia (see 25.20) and the family of Laban. Because of the identification of Rebekah’s brother and father, it may be necessary to rearrange verse 5 to say, for example, “Then Isaac sent Jacob off on his trip. He went to Laban in Mesopotamia. Laban was the son of Bethuel the Aramean, and the brother of Esau’s and Jacob’s mother.” For Aramean see 10.22 and 25.20.

The journey from southern Canaan to Haran in upper Mesopotamia is a distance of approximately 800 kilometers (500 miles). See 24.10-11.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

The text from this verse to verse 19 is another instance of a negotiation between two parties, in this case Jacob and Laban. For a previous instance see 23.3-18. In his relationship with Laban, Jacob was neither a slave nor a hired worker; so some agreement or contract was necessary if Jacob was to stay and work with Laban.

This episode opens with Laban asking Jacob a rhetorical question: Because you are my kinsman, should you therefore serve me for nothing? This question expects a negative reply. “Should you work for me for nothing? No!” In many languages it will be more natural to use a negative statement, “You should not work for me for nothing,” or a positive statement, “You should be paid for working for me.” Laban’s question assumes Jacob will work or has accepted that he will work for his uncle. However, this fact is not stated until verse 18. It may be necessary, therefore, to make this clear at the beginning of verse 15 by saying, for example, “Then Laban spoke with Jacob about his work….” It is not stated, but we may quite naturally assume from the text that Jacob had already begun to work for Laban during the month that is referred to in verse 14. If this is the case, then the negotiation that is reported here takes place to sort out a problem that has already arisen. One translation that reflects this understanding of the situation moves the time expression “for one month” from the end of verse 14 to the beginning of this episode as part of a time transition: “After Jacob had been working for his uncle Laban for one month, Laban said to him, ‘You can’t work for me without pay.’ ”

Kinsman translates the Hebrew for “brother.” See comments on verse 12. Here the translation may follow Good News Translation “my relative,” or else give the actual relationship, “my nephew.” Note that Good News Translation has switched the two clauses so that the cause clause follows the result clause. This may serve as a model for some languages.

Tell me, what shall your wages be?: the reply to this question comes in verse 18. Wages refers to payment or reward given in exchange for services. We may translate “Tell me how much I should pay you,” “What wages do you ask?” or “How much money will you want?”

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Leah’s maid Zilpah bore Jacob a second son: see Gen 30.7.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .

Now Rachel had taken the household gods and put them in the camel’s saddle; Now is again Revised Standard Version‘s treatment of the connective as a transition to a new development. Note Good News Translation. Taken … and put translates the Hebrew form, which may often be rendered by a single verb. Camel’s saddle refers to what BDB calls a “camel-basket.” This is not the saddle itself but rather a basket that is attached to the saddle for carrying goods. Good News Translation translates “saddlebag,” Revised English Bible “camel-bag,” New Jerusalem Bible “camel cushion.” The term used in translation should refer to an object that is small enough to be concealed by Rachel’s skirts while seated.

And sat upon them suggests that her clothing, particularly a long and wide skirt, would hide the images that were inside the saddlebag or cushion she was sitting on.

Laban felt all about the tent, but did not find them: while Rachel is sitting on the idols, Laban is poking his hands into the baggage in the tent. Felt all about the tent means he searched the whole tent, feeling everything with his hands.

Quoted with permission from Reyburn, William D. and Fry, Euan McG. A Handbook on Genesis. (UBS Helps for Translators). New York: UBS, 1997. For this and other handbooks for translators see here .