Kejadian 1:14

1:14 God said, “Let there be lights ¹  in the expanse ²  of the sky to separate the day from the night, and let them be signs ³  to indicate seasons and days and years,

Kejadian 14:17

14:17 After Abram ⁴  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ⁵  in the Valley of Shaveh (known as the King’s Valley). ⁶ 

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ⁷  and the one who will reward you in great abundance.” ⁸ 

Kejadian 18:5

18:5 And let me get ⁹  a bit of food ¹⁰  so that you may refresh yourselves ¹¹  since you have passed by your servant’s home. After that you may be on your way.” ¹²  “All right,” they replied, “you may do as you say.”

Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ¹³  until I come to my lord at Seir.”

Kejadian 37:4

37:4 When Joseph’s ¹⁴  brothers saw that their father loved him more than any of them, ¹⁵  they hated Joseph ¹⁶  and were not able to speak to him kindly. ¹⁷ 

Kejadian 38:24

38:24 After three months Judah was told, ¹⁸  “Your daughter-in-law Tamar has turned to prostitution, ¹⁹  and as a result she has become pregnant.” ²⁰  Judah said, “Bring her out and let her be burned!”

Kejadian 38:28

38:28 While she was giving birth, one child ²¹  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ²²  Only I, the king, will be greater than you. ²³ 

Kejadian 42:13

42:13 They replied, “Your servants are from a family of twelve brothers. ²⁴  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ²⁵  and one is no longer alive.” ²⁶ 

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ²⁷  and was at the point of tears. ²⁸  So he went to his room and wept there.

[1:14]  ¹ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ² tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ³ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

[14:17]  ⁴ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ⁵ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ⁶ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[15:1]  ⁷ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ⁸ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[18:5]  ⁹ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ¹⁰ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹¹ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹² tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[33:14]  ¹³ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[37:4]  ¹⁴ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ¹⁵ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ¹⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ¹⁷ tn Heb “speak to him for peace.”

[38:24]  ¹⁸ tn Heb “it was told to Judah, saying.”

[38:24]  ¹⁹ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ²⁰ tn Heb “and also look, she is with child by prostitution.”

[38:28]  ²¹ tn The word “child” has been supplied in the translation for stylistic reasons.

[41:40]  ²² tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ²³ tn Heb “only the throne, I will be greater than you.”

[42:13]  ²⁴ tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ²⁵ tn Heb “today.”

[42:13]  ²⁶ tn Heb “and the one is not.”

[43:30]  ²⁷ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ²⁸ tn Heb “and he sought to weep.”