Ibrani 7:10

7:10 For he was still in his ancestor Abraham’s loins ¹  when Melchizedek met him.

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ²  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ³ 

Kejadian 46:26

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ⁴ 

Keluaran 1:5

1:5 All the people ⁵  who were directly descended ⁶  from Jacob numbered seventy. ⁷  But Joseph was already in Egypt, ⁸ 

Keluaran 1:1

Blessing during Bondage in Egypt

1:1 ⁹ These ¹⁰  are the names ¹¹  of the sons of Israel ¹²  who entered Egypt – each man with his household ¹³  entered with Jacob:

Kisah Para Rasul 8:19

8:19 saying, “Give me this power ¹⁴  too, so that everyone I place my hands on may receive the Holy Spirit.”

[7:10]  ¹ tn Grk “in the loins of his father” (a reference to Abraham). The name “Abraham” has been repeated in the translation at this point (cf. v. 9) in order to clarify the referent (i.e., what ancestor was in view).

[7:10]  sn The point of the phrase still in his ancestor’s loins is that Levi was as yet unborn, still in his ancestor Abraham’s body. Thus Levi participated in Abraham’s action when Abraham paid tithes to Melchizedek.

[35:11]  ² tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ³ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[46:26]  ⁴ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).

[1:5]  ⁵ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But the word refers to the whole person, the body with the soul, and so “life” or “person” is frequently a better translation.

[1:5]  ⁶ tn The expression in apposition to נֶפֶשׁ (nefesh) literally says “those who went out from the loins of Jacob.” This distinguishes the entire company as his direct descendants.

[1:5]  ⁷ sn Gen 46 describes in more detail Jacob’s coming to Egypt with his family. The Greek text of Exod 1:5 and of Gen 46:27 and two Qumran manuscripts, have the number as seventy-five, counting the people a little differently. E. H. Merrill in conjunction with F. Delitzsch notes that the list in Gen 46 of those who entered Egypt includes Hezron and Hamul, who did so in potentia, since they were born after the family entered Egypt. Joseph’s sons are also included, though they too were born in Egypt. “The list must not be pressed too literally” (E. H. Merrill, Kingdom of Priests, 49).

[1:5]  ⁸ tn Heb “and Joseph was in Egypt” (so ASV). The disjunctive word order in Hebrew draws attention to the fact that Joseph, in contrast to his brothers, did not come to Egypt at the same time as Jacob.

[1:1]  ⁹ sn Chapter 1 introduces the theme of bondage in Egypt and shows the intensifying opposition to the fulfillment of promises given earlier to Abraham, Isaac, and Jacob. The first seven verses announce the theme of Israel’s prosperity in Egypt. The second section (vv. 8-14) reports continued prosperity in the face of deliberate opposition. The third section (vv. 15-21) explains the prosperity as divine favor in spite of Pharaoh’s covert attempts at controlling the population. The final verse records a culmination in the developing tyranny and provides a transition to the next section – Pharaoh commands the open murder of the males. The power of God is revealed in the chapter as the people flourish under the forces of evil. However, by the turn of affairs at the end of the chapter, the reader is left with a question about the power of God – “What can God do?” This is good Hebrew narrative, moving the reader through tension after tension to reveal the sovereign power and majesty of the Lord God, but calling for faith every step of the way. See also D. W. Wicke, “The Literary Structure of Exodus 1:2–2:10,” JSOT 24 (1982): 99-107.

[1:1]  ¹⁰ tn Heb “now these” or “and these.” The vav (ו) disjunctive marks a new beginning in the narrative begun in Genesis.

[1:1]  ¹¹ sn The name of the book of Exodus in the Hebrew Bible is שְׁמוֹת (shÿmot), the word for “Names,” drawn from the beginning of the book. The inclusion of the names at this point forms a literary connection to the book of Genesis. It indicates that the Israelites living in bondage had retained a knowledge of their ancestry, and with it, a knowledge of God’s promise.

[1:1]  ¹² tn The expression בְּנֵי יִשְׂרָאֵל (bÿne yisra’el, “sons of Israel”) in most places refers to the nation as a whole and can be translated “Israelites,” although traditionally it has been rendered “the children of Israel” or “the sons of Israel.” Here it refers primarily to the individual sons of the patriarch Israel, for they are named. But the expression is probably also intended to indicate that they are the Israelites (cf. Gen 29:1, “eastern people,” or “easterners,” lit., “sons of the east”).

[1:1]  ¹³ tn Heb “a man and his house.” Since this serves to explain “the sons of Israel,” it has the distributive sense. So while the “sons of Israel” refers to the actual sons of the patriarch, the expression includes their families (cf. NIV, TEV, CEV, NLT).

[8:19]  ¹⁴ tn Or “ability”; Grk “authority.”