Kejadian 13:1-18
Konteks13:1 So Abram went up from Egypt into the Negev. 1 He took his wife and all his possessions with him, as well as Lot. 2 13:2 (Now Abram was very wealthy 3 in livestock, silver, and gold.) 4
13:3 And he journeyed from place to place 5 from the Negev as far as Bethel. 6 He returned 7 to the place where he had pitched his tent 8 at the beginning, between Bethel and Ai. 13:4 This was the place where he had first built the altar, 9 and there Abram worshiped the Lord. 10
13:5 Now Lot, who was traveling 11 with Abram, also had 12 flocks, herds, and tents. 13:6 But the land could 13 not support them while they were living side by side. 14 Because their possessions were so great, they were not able to live 15 alongside one another. 13:7 So there were quarrels 16 between Abram’s herdsmen and Lot’s herdsmen. 17 (Now the Canaanites and the Perizzites were living in the land at that time.) 18
13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. 19 13:9 Is not the whole land before you? Separate yourself now from me. If you go 20 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
13:10 Lot looked up and saw 21 the whole region 22 of the Jordan. He noticed 23 that all of it was well-watered (before the Lord obliterated 24 Sodom and Gomorrah) 25 like the garden of the Lord, like the land of Egypt, 26 all the way to Zoar. 13:11 Lot chose for himself the whole region of the Jordan and traveled 27 toward the east.
So the relatives separated from each other. 28 13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 29 and pitched his tents next to Sodom. 13:13 (Now 30 the people 31 of Sodom were extremely wicked rebels against the Lord.) 32
13:14 After Lot had departed, the Lord said to Abram, 33 “Look 34 from the place where you stand to the north, south, east, and west. 13:15 I will give all the land that you see to you and your descendants 35 forever. 13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. 36 13:17 Get up and 37 walk throughout 38 the land, 39 for I will give it to you.”
13:18 So Abram moved his tents and went to live 40 by the oaks 41 of Mamre in Hebron, and he built an altar to the Lord there.
Kejadian 12:1
Konteks12:1 Now the Lord said 42 to Abram, 43
“Go out 44 from your country, your relatives, and your father’s household
to the land that I will show you. 45
Yesaya 41:10
Konteks41:10 Don’t be afraid, for I am with you!
Don’t be frightened, for I am your God! 46
I strengthen you –
yes, I help you –
yes, I uphold you with my saving right hand! 47
Yesaya 41:14
Konteks41:14 Don’t be afraid, despised insignificant Jacob, 48
men of 49 Israel.
I am helping you,” says the Lord,
your protector, 50 the Holy One of Israel. 51
Yesaya 43:1-4
Konteks43:1 Now, this is what the Lord says,
the one who created you, O Jacob,
and formed you, O Israel:
“Don’t be afraid, for I will protect 52 you.
I call you by name, you are mine.
43:2 When you pass through the waters, I am with you;
when you pass 53 through the streams, they will not overwhelm you.
When you walk through the fire, you will not be burned;
the flames will not harm 54 you.
43:3 For I am the Lord your God,
the Holy One of Israel, 55 your deliverer.
I have handed over Egypt as a ransom price,
Ethiopia and Seba 56 in place of you.
43:4 Since you are precious and special in my sight, 57
and I love you,
I will hand over people in place of you,
nations in place of your life.
Yesaya 44:2
Konteks44:2 This is what the Lord, the one who made you, says –
the one who formed you in the womb and helps you:
“Don’t be afraid, my servant Jacob,
Jeshurun, 58 whom I have chosen!
Matius 28:5
Konteks28:5 But the angel said 59 to the women, “Do not be afraid; I know 60 that you are looking for Jesus, who was crucified. 61
Kisah Para Rasul 18:9-10
Konteks18:9 The Lord said to Paul by a vision 62 in the night, 63 “Do not be afraid, 64 but speak and do not be silent, 18:10 because I am with you, and no one will assault 65 you to harm 66 you, because I have many people in this city.”
Kisah Para Rasul 27:24
Konteks27:24 and said, 67 ‘Do not be afraid, Paul! You must stand before 68 Caesar, 69 and God has graciously granted you the safety 70 of all who are sailing with you.’
Roma 8:31
Konteks8:31 What then shall we say about these things? If God is for us, who can be against us?
Ibrani 13:6
Konteks13:6 So we can say with confidence, “The Lord is my helper, and 71 I will not be afraid. What can man do to me?” 72
[13:1] 1 tn Or “the South [country]” (also in v. 3).
[13:1] sn Negev is the name for the southern desert region in the land of Canaan.
[13:1] 2 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:2] 4 tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.
[13:3] 5 tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.
[13:3] 6 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[13:3] 7 tn The words “he returned” are supplied in the translation for stylistic reasons.
[13:3] 8 tn Heb “where his tent had been.”
[13:4] 9 tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).
[13:4] 10 tn Heb “he called in the name of the
[13:5] 12 tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.
[13:6] 13 tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”
[13:6] 14 tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.
[13:6] 15 tn The same infinitive occurs here, serving as the object of the verb.
[13:7] 16 tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.
[13:7] 17 sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.
[13:7] 18 tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.
[13:8] 19 tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.
[13:9] 20 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:10] 21 tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.
[13:10] 22 tn Or “plain”; Heb “circle.”
[13:10] 23 tn The words “he noticed” are supplied in the translation for stylistic reasons.
[13:10] 24 sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).
[13:10] 25 tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.
[13:10] 26 sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the
[13:11] 27 tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.
[13:11] 28 tn Heb “a man from upon his brother.”
[13:11] sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.
[13:12] 29 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[13:13] 30 tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.
[13:13] 31 tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.
[13:13] 32 tn Heb “wicked and sinners against the
[13:14] 33 tn Heb “and the
[13:14] 34 tn Heb “lift up your eyes and see.”
[13:14] sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the
[13:15] 35 tn Heb “for all the land which you see to you I will give it and to your descendants.”
[13:16] 36 tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.
[13:17] 37 tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.
[13:17] 38 tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.
[13:17] 39 tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).
[13:18] 40 tn Heb “he came and lived.”
[13:18] 41 tn Or “terebinths.”
[12:1] 42 sn The
[12:1] 43 tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.
[12:1] sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.
[12:1] 44 tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”
[12:1] 45 sn To the land that I will show you. The call of Abram illustrates the leading of the
[41:10] 46 tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishta’) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (sha’ah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (sha’ah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”) which is attested in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yare’, “fear”).
[41:10] 47 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).
[41:14] 48 tn Heb “O worm Jacob” (NAB, NIV). The worm metaphor suggests that Jacob is insignificant and despised.
[41:14] 49 tn On the basis of the parallelism (note “worm”) and an alleged Akkadian cognate, some read “louse” or “weevil.” Cf. NAB “O maggot Israel”; NRSV “you insect Israel.”
[41:14] 50 tn Heb “your kinsman redeemer.” A גָּאַל (ga’al, “kinsman redeemer”) was a protector of the extended family’s interests.
[41:14] 51 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:1] 52 tn Or “redeem.” See the note at 41:14. Cf. NCV “saved you”; CEV “rescued you”; NLT “ransomed you.”
[43:2] 53 tn The verb is understood by ellipsis (note the preceding line).
[43:2] 54 tn Heb “burn” (so NASB); NAB, NRSV, NLT “consume”; NIV “set you ablaze.”
[43:3] 55 sn See the note on the phrase “the Holy One of Israel” in 1:4.
[43:3] 56 sn Seba is not the same as Sheba in southern Arabia; cf. Gen 1:10; 1 Chr 1:9.
[43:4] 57 tn Heb “Since you are precious in my eyes and you are honored.”
[44:2] 58 sn Jeshurun is a poetic name for Israel; it occurs here and in Deut 32:15; 33:5, 26.
[28:5] 59 tn Grk “But answering, the angel said.” This is somewhat redundant in English and has been simplified in the translation.
[28:5] 60 tn Grk “for I know.”
[28:5] 61 sn See the note on crucified in 20:19.
[18:9] 62 sn Frequently in Acts such a vision will tell the reader where events are headed. See Acts 10:9-16 and 16:9-10 for other accounts of visions.
[18:9] 63 tn BDAG 682 s.v. νύξ 1.c has “W. prep. ἐν ν. at night, in the night…Ac 18:9.”
[18:9] 64 tn The present imperative here (with negation) is used (as it normally is) of a general condition (BDF §335).
[18:10] 65 tn BDAG 384 s.v. ἐπιτίθημι 2 has “to set upon, attack, lay a hand on” here, but “assault” is a contemporary English equivalent very close to the meaning of the original.
[27:24] 67 tn Grk “came to me saying.” The participle λέγων (legwn) has been translated as a finite verb due to requirements of contemporary English style.
[27:24] 68 tn BDAG 778 s.v. παρίστημι/παριστάνω 2.a.α states, “Also as a t.t. of legal usage appear before, come before…Καίσαρι σε δεῖ παραστῆναι you must stand before the Emperor (as judge) Ac 27:24.” See Acts 23:11. Luke uses the verb δεῖ (dei) to describe what must occur.
[27:24] 69 tn Or “before the emperor” (“Caesar” is a title for the Roman emperor).
[27:24] 70 tn Grk “God has graciously granted you all who are sailing with you.” The words “the safety of” have been supplied to clarify the meaning of the verb κεχάρισται (kecaristai) in this context.
[27:24] sn The safety of all who are sailing with you. In a sense, Paul’s presence protects them all. For Luke, it serves as a picture of what the gospel does through Christ and through the one who brings the message.
[13:6] 71 tc Some important
