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 7:4
Konteks7:4 For in seven days 42 I will cause it to rain 43 on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”
Kejadian 7:9
Konteks7:9 male and female, came into the ark to Noah, 44 just as God had commanded him. 45
Kejadian 11:10
Konteks11:10 This is the account of Shem.
Shem was 100 old when he became the father of Arphaxad, two years after the flood.
Kejadian 11:12
Konteks11:12 When Arphaxad had lived 35 years, he became the father of Shelah.
Kejadian 12:15
Konteks12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife 46 was taken 47 into the household of Pharaoh, 48
Kejadian 13:9
Konteks13:9 Is not the whole land before you? Separate yourself now from me. If you go 49 to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”
Kejadian 13:14
Konteks13:14 After Lot had departed, the Lord said to Abram, 50 “Look 51 from the place where you stand to the north, south, east, and west.
Kejadian 13:1
Konteks13:1 So Abram went up from Egypt into the Negev. 52 He took his wife and all his possessions with him, as well as Lot. 53
Kejadian 13:1
Konteks13:1 So Abram went up from Egypt into the Negev. 54 He took his wife and all his possessions with him, as well as Lot. 55
Kejadian 14:8
Konteks14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met 56
Kejadian 15:7
Konteks15:7 The Lord said 57 to him, “I am the Lord 58 who brought you out from Ur of the Chaldeans 59 to give you this land to possess.”
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 60 region and settled between Kadesh and Shur. While he lived as a temporary resident 61 in Gerar,
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 62 region and settled between Kadesh and Shur. While he lived as a temporary resident 63 in Gerar,
Kejadian 20:1
Konteks20:1 Abraham journeyed from there to the Negev 64 region and settled between Kadesh and Shur. While he lived as a temporary resident 65 in Gerar,
Yehezkiel 23:49
Konteks23:49 They will repay you for your obscene conduct, and you will be punished for idol worship. 66 Then you will know that I am the sovereign Lord.”
Yehezkiel 24:24
Konteks24:24 Ezekiel will be an object lesson for you; you will do all that he has done. When it happens, then you will know that I am the sovereign Lord.’
Yehezkiel 24:27
Konteks24:27 On that day you will be able to speak again; 67 you will talk with the fugitive and be silent no longer. You will be an object lesson for them, and they will know that I am the Lord.”
Yehezkiel 25:17
Konteks25:17 I will exact great vengeance upon them with angry rebukes. 68 Then they will know that I am the Lord, when I exact my vengeance upon them.’”
Yehezkiel 26:6
Konteks26:6 and her daughters 69 who are in the field will be slaughtered by the sword. Then they will know that I am the Lord.
Yehezkiel 28:23
Konteks28:23 I will send a plague into the city 70 and bloodshed into its streets;
the slain will fall within it, by the sword that attacks it 71 from every side.
Then they will know that I am the Lord.
Yehezkiel 30:26
Konteks30:26 I will scatter the Egyptians among the nations and disperse them among foreign countries. Then they will know that I am the Lord.”
Yehezkiel 35:15
Konteks35:15 As you rejoiced over the inheritance of the house of Israel because it was desolate, so will I deal with you – you will be desolate, Mount Seir, and all of Edom – all of it! Then they will know that I am the Lord.’”
Yehezkiel 38:23
Konteks38:23 I will exalt and magnify myself; I will reveal myself before many nations. Then they will know that I am the Lord.’
Keluaran 7:5
Konteks7:5 Then 72 the Egyptians will know that I am the Lord, when I extend my hand 73 over Egypt and bring the Israelites out from among them.
Keluaran 14:4
Konteks14:4 I will harden 74 Pharaoh’s heart, and he will chase after them. I will gain honor 75 because of Pharaoh and because of all his army, and the Egyptians will know 76 that I am the Lord.” So this is what they did. 77
Keluaran 14:18
Konteks14:18 And the Egyptians will know 78 that I am the Lord when I have gained my honor 79 because of Pharaoh, his chariots, and his horsemen.”
Keluaran 14:2
Konteks14:2 “Tell the Israelites that they must turn and camp 80 before Pi-hahiroth, between Migdol and the sea; you are to camp by the sea before Baal Zephon opposite it. 81
Kisah Para Rasul 19:19
Konteks19:19 Large numbers 82 of those who had practiced magic 83 collected their books 84 and burned them up in the presence of everyone. 85 When 86 the value of the books was added up, it was found to total fifty thousand silver coins. 87
Mazmur 83:17-18
Konteks83:17 May they be humiliated and continually terrified! 88
May they die in shame! 89
83:18 Then they will know 90 that you alone are the Lord, 91
the sovereign king 92 over all the earth.
Daniel 4:35-37
Konteks4:35 All the inhabitants of the earth are regarded as nothing. 93
He does as he wishes with the army of heaven
and with those who inhabit the earth.
No one slaps 94 his hand
and says to him, ‘What have you done?’
4:36 At that time my sanity returned to me. I was restored 95 to the honor of my kingdom, and my splendor returned to me. My ministers and my nobles were seeking me out, and I was reinstated 96 over my kingdom. I became even greater than before. 4:37 Now I, Nebuchadnezzar, praise and exalt and glorify the King of heaven, for all his deeds are right and his ways are just. He is able to bring down those who live 97 in pride.
Daniel 6:26-27
Konteks6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.
“For he is the living God;
he endures forever.
His kingdom will not be destroyed;
his authority is forever. 98
6:27 He rescues and delivers
and performs signs and wonders
in the heavens and on the earth.
He has rescued Daniel from the power 99 of the lions!”
[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.”
[7:4] 42 tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”
[7:4] 43 tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.
[7:9] 44 tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”
[7:9] 45 tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.
[12:15] 46 tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.
[12:15] 47 tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.
[12:15] 48 tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.
[13:9] 49 tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.
[13:14] 50 tn Heb “and the
[13:14] 51 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
[13:1] 52 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] 53 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[13:1] 54 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] 55 tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”
[15:7] 57 tn Heb “And he said.”
[15:7] 58 sn I am the
[15:7] 59 sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium
[20:1] 60 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 61 tn Heb “and he sojourned.”
[20:1] 62 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 63 tn Heb “and he sojourned.”
[20:1] 64 tn Or “the South [country]”; Heb “the land of the Negev.”
[20:1] sn Negev is the name for the southern desert region in the land of Canaan.
[20:1] 65 tn Heb “and he sojourned.”
[23:49] 66 tn Heb “and the sins of your idols you will bear.” By extension it can mean the punishment for the sins.
[24:27] 67 tn Heb “your mouth will open.”
[25:17] 68 tn Heb “with acts of punishment of anger.”
[26:6] 69 sn That is, the towns located inland that were under Tyre’s rule.
[28:23] 70 tn Heb “into it”; the referent of the feminine pronoun has been specified in the translation for clarity.
[28:23] 71 tn Heb “by a sword against it.”
[7:5] 72 tn The emphasis on sequence is clear because the form is the perfect tense with the vav consecutive.
[7:5] sn The use of the verb “to know” (יָדַע, yada’) underscores what was said with regard to 6:3. By the time the actual exodus took place, the Egyptians would have “known” the name Yahweh, probably hearing it more than they wished. But they will know – experience the truth of it – when Yahweh defeats them.
[7:5] 73 sn This is another anthropomorphism, parallel to the preceding. If God were to “put” (נָתַן, natan), “extend” (נָטָה, nata), or “reach out” (שָׁלַח, shalakh) his hand against them, they would be destroyed. Contrast Exod 24:11.
[14:4] 74 tn In this place the verb חָזַק (hazaq) is used; it indicates that God would make Pharaoh’s will strong or firm.
[14:4] 75 tn The form is וְאִכָּבְדָה (vÿ’ikkavÿda), the Niphal cohortative; coming after the perfect tenses with vav (ו) consecutives expressing the future, this cohortative indicates the purpose of the hardening and chasing. Yahweh intended to gain glory by this final and great victory over the strength of Pharaoh. There is irony in this expression since a different form of the word was used frequently to describe Pharaoh’s hard heart. So judgment will not only destroy the wicked – it will reveal the glory and majesty of the sovereignty of God.
[14:4] 76 tn This is the perfect tense with the vav (ו) consecutive. But it announces the fulfillment of an long standing purpose – that they might know.
[14:4] 77 tn Heb “and they did so.”
[14:18] 78 tn The construction is unusual in that it says, “And Egypt will know.” The verb is plural, and so “Egypt” must mean “the Egyptians.” The verb is the perfect tense with the vav consecutive, showing that this recognition or acknowledgment by Egypt will be the result or purpose of the defeat of them by God.
[14:18] 79 tn The form is בְּהִכָּבְדִי (bÿhikkavÿdi), the Niphal infinitive construct with a preposition and a suffix. For the suffix on a Niphal, see GKC 162-63 §61.c. The word forms a temporal clause in the line.
[14:2] 80 tn The two imperfects follow the imperative and therefore express purpose. The point in the verses is that Yahweh was giving the orders for the direction of the march and the encampment by the sea.
[14:2] 81 sn The places have been tentatively identified. W. C. Kaiser summarizes the suggestions that Pi-Hahiroth as an Egyptian word may mean “temple of the [Syrian god] Hrt” or “The Hir waters of the canal” or “The Dwelling of Hator” (“Exodus,” EBC 2:387; see the literature on these names, including C. DeWit, The Date and Route of the Exodus, 17).
[19:19] 82 tn BDAG 472 s.v. ἱκανός 4.a has “many, quite a few” for ἱκανοί (Jikanoi) in this verse.
[19:19] 83 tn On this term see BDAG 800 s.v. περίεργος 2.
[19:19] 85 tn Or “burned them up publicly.” L&N 14.66 has “‘they brought their books together and burned them up in the presence of everyone’ Ac 19:19.”
[19:19] 86 tn Grk “and when.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[19:19] 87 tn Or “fifty thousand silver drachmas” (about $10,000 US dollars). BDAG 128 s.v. ἀργύριον 2.c states, “ἀργυρίου μυριάδας πέντε 50,000 (Attic silver) drachmas Ac 19:19.” Another way to express the value would be in sheep: One drachma could buy one sheep. So this many drachmas could purchase a huge flock of sheep. A drachma also equals a denarius, or a day’s wage for the average worker. So this amount would be equal to 50,000 work days or in excess of 8,300 weeks of labor (the weeks are calculated at six working days because of the Jewish cultural context). The impact of Christianity on the Ephesian economy was considerable (note in regard to this the concerns expressed in 19:26-27).
[83:17] 88 tn Heb “and may they be terrified to perpetuity.” The Hebrew expression עֲדֵי־עַד (’adey-’ad, “to perpetuity”) can mean “forevermore” (see Pss 92:7; 132:12, 14), but here it may be used hyperbolically, for the psalmist asks that the experience of judgment might lead the nations to recognize (v. 18) and even to seek (v. 16) God.
[83:17] 89 tn Heb “may they be ashamed and perish.” The four prefixed verbal forms in this verse are understood as jussives. The psalmist concludes his prayer with an imprecation, calling severe judgment down on his enemies. The strong language of the imprecation seems to run contrary to the positive outcome of divine judgment envisioned in v. 16b. Perhaps the language of v. 17 is overstated for effect. Another option is that v. 16b expresses an ideal, while the strong imprecation of vv. 17-18 anticipates reality. It would be nice if the defeated nations actually pursued a relationship with God, but if judgment does not bring them to that point, the psalmist asks that they be annihilated so that they might at least be forced to acknowledge God’s power.
[83:18] 90 tn After the preceding jussives (v. 17), the prefixed verbal form with prefixed vav (ו) indicates purpose (“so that they may know”) or result.
[83:18] 91 tn Heb “that you, your name [is] the
[83:18] 92 tn Traditionally “the Most High.”
[4:35] 93 tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew
[4:35] 94 tn Aram “strikes against.”
[4:36] 95 tc The translation reads הַדְרֵת (hadret, “I returned”) rather than the MT הַדְרִי (hadri, “my honor”); cf. Theodotion.
[4:36] 96 tc The translation reads הָתְקְנֵת (hotqÿnet, “I was established”) rather than the MT הָתְקְנַת (hotqÿnat, “it was established”). As it stands, the MT makes no sense here.
