Kejadian 6:13

6:13 So God said ¹  to Noah, “I have decided that all living creatures must die, ²  for the earth is filled with violence because of them. Now I am about to destroy ³  them and the earth.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁴  Joseph opened the storehouses ⁵  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 43:3

43:3 But Judah said to him, “The man solemnly warned ⁶  us, ‘You will not see my face ⁷  unless your brother is with you.’

Kejadian 47:20

47:20 So Joseph bought all the land of Egypt for Pharaoh. Each ⁸  of the Egyptians sold his field, for the famine was severe. ⁹  So the land became Pharaoh’s.

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹⁰  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 49:7

49:7 Cursed be their anger, for it was fierce,

and their fury, for it was cruel.

I will divide them in Jacob,

and scatter them in Israel! ¹¹ 

[6:13]  ¹ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ² tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ³ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[41:56]  ⁴ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁵ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[43:3]  ⁶ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ⁷ tn The idiom “see my face” means “have an audience with me.”

[47:20]  ⁸ tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

[47:20]  ⁹ tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.

[48:1]  ¹⁰ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[49:7]  ¹¹ sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.