Kejadian 12:3

12:3 I will bless those who bless you, ¹ 

but the one who treats you lightly ²  I must curse,

and all the families of the earth will bless one another ³  by your name.”

Kejadian 15:5

15:5 The Lord ⁴  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ⁵  that your descendants will be strangers ⁶  in a foreign country. ⁷  They will be enslaved and oppressed ⁸  for four hundred years.

Kejadian 19:19

19:19 Your ⁹  servant has found favor with you, ¹⁰  and you have shown me great ¹¹  kindness ¹²  by sparing ¹³  my life. But I am not able to escape to the mountains because ¹⁴  this disaster will overtake ¹⁵  me and I’ll die. ¹⁶ 

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ¹⁷  about the boy or your slave wife. Do ¹⁸  all that Sarah is telling ¹⁹  you because through Isaac your descendants will be counted. ²⁰ 

Kejadian 28:14

28:14 Your descendants will be like the dust of the earth, ²¹  and you will spread out ²²  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ²³  using your name and that of your descendants. ²⁴ 

Kejadian 29:13

29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ²⁵  told Laban how he was related to him. ²⁶ 

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ²⁷  Then I’ll depart, ²⁸  because you know how hard I’ve worked for you.” ²⁹ 

Kejadian 31:12

31:12 Then he said, ‘Observe ³⁰  that all the male goats mating with ³¹  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ³²  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ³³ 

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ³⁴  and saw that Esau was coming ³⁵  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

Kejadian 34:24

34:24 All the men who assembled at the city gate ³⁶  agreed with ³⁷  Hamor and his son Shechem. Every male who assembled at the city gate ³⁸  was circumcised.

Kejadian 35:4

35:4 So they gave Jacob all the foreign gods that were in their possession ³⁹  and the rings that were in their ears. ⁴⁰  Jacob buried them ⁴¹  under the oak ⁴²  near Shechem

Kejadian 37:35

37:35 All his sons and daughters stood by ⁴³  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁴⁴  So Joseph’s ⁴⁵  father wept for him.

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ⁴⁶  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ⁴⁷  on my head.

Kejadian 41:48

41:48 Joseph ⁴⁸  collected all the excess food ⁴⁹  in the land of Egypt during the seven years and stored it in the cities. ⁵⁰  In every city he put the food gathered from the fields around it.

Kejadian 46:5

46:5 Then Jacob started out ⁵¹  from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him.

Kejadian 48:10

48:10 Now Israel’s eyes were failing ⁵²  because of his age; he was not able to see well. So Joseph ⁵³  brought his sons ⁵⁴  near to him, and his father ⁵⁵  kissed them and embraced them.

[12:3]  ¹ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ² tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[15:5]  ⁴ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[15:13]  ⁵ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ⁶ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ⁷ tn Heb “in a land not theirs.”

[15:13]  ⁸ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[19:19]  ⁹ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ¹⁰ tn Heb “in your eyes.”

[19:19]  ¹¹ tn Heb “you made great your kindness.”

[19:19]  ¹² sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ¹³ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ¹⁴ tn Heb “lest.”

[19:19]  ¹⁵ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ¹⁶ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[21:12]  ¹⁷ tn Heb “Let it not be evil in your eyes.”

[21:12]  ¹⁸ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ¹⁹ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ²⁰ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[28:14]  ²¹ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ²² tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ²³ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ²⁴ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[29:13]  ²⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ²⁶ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[30:26]  ²⁷ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ²⁸ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ²⁹ tn Heb “for you, you know my service [with] which I have served you.”

[31:12]  ³⁰ tn Heb “lift up (now) your eyes and see.”

[31:12]  ³¹ tn Heb “going up on,” that is, mounting for intercourse.

[31:53]  ³² tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ³³ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[33:1]  ³⁴ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ³⁵ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[34:24]  ³⁶ tn Heb “all those going out the gate of his city.”

[34:24]  ³⁷ tn Heb “listened to.”

[34:24]  ³⁸ tn Heb “all those going out the gate of his city.”

[35:4]  ³⁹ tn Heb “in their hand.”

[35:4]  ⁴⁰ sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  ⁴¹ sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  ⁴² tn Or “terebinth.”

[37:35]  ⁴³ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁴⁴ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁴⁵ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[40:16]  ⁴⁶ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ⁴⁷ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:48]  ⁴⁸ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ⁴⁹ tn Heb “all the food.”

[41:48]  ⁵⁰ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[46:5]  ⁵¹ tn Heb “arose.”

[48:10]  ⁵² tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ⁵³ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ⁵⁴ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ⁵⁵ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.