Kejadian 22:12
Konteks22:12 “Do not harm the boy!” 1 the angel said. 2 “Do not do anything to him, for now I know 3 that you fear 4 God because you did not withhold your son, your only son, from me.”
Kejadian 24:40
Konteks24:40 He answered, ‘The Lord, before whom I have walked, 5 will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.
Kejadian 30:30
Konteks30:30 Indeed, 6 you had little before I arrived, 7 but now your possessions have increased many times over. 8 The Lord has blessed you wherever I worked. 9 But now, how long must it be before I do something for my own family too?” 10
Kejadian 41:45
Konteks41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. 11 He also gave him Asenath 12 daughter of Potiphera, priest of On, 13 to be his wife. So Joseph took charge of 14 all the land of Egypt.
Kejadian 48:16
Konteks48:16 the Angel 15 who has protected me 16
from all harm –
bless these boys.
May my name be named in them, 17
and the name of my fathers Abraham and Isaac.
May they grow into a multitude on the earth.”
[22:12] 1 tn Heb “Do not extend your hand toward the boy.”
[22:12] 2 tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[22:12] 3 sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).
[22:12] 4 sn In this context fear refers by metonymy to obedience that grows from faith.
[24:40] 5 tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the
[30:30] 8 tn Heb “and it has broken out with respect to abundance.”
[30:30] 9 tn Heb “at my foot.”
[30:30] 10 tn Heb “How long [until] I do, also I, for my house?”
[41:45] 11 sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD3 1262).
[41:45] 12 sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.
[41:45] 13 sn On (also in v. 50) is another name for the city of Heliopolis.
[41:45] 14 tn Heb “and he passed through.”
[48:16] 15 sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.
[48:16] 16 tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).
