Kejadian 7:1-2

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹  7:2 You must take with you seven ²  of every kind of clean animal, ³  the male and its mate, ⁴  two of every kind of unclean animal, the male and its mate,

Kejadian 12:11

12:11 As he approached ⁵  Egypt, he said to his wife Sarai, “Look, ⁶  I know that you are a beautiful woman. ⁷ 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ⁸  to her authority.

Kejadian 17:1

The Sign of the Covenant

17:1 When Abram was 99 years old, ⁹  the Lord appeared to him and said, ¹⁰  “I am the sovereign God. ¹¹  Walk ¹²  before me ¹³  and be blameless. ¹⁴ 

Kejadian 17:7

17:7 I will confirm ¹⁵  my covenant as a perpetual ¹⁶  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹⁷ 

Kejadian 17:12

17:12 Throughout your generations every male among you who is eight days old ¹⁸  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Kejadian 19:19

19:19 Your ¹⁹  servant has found favor with you, ²⁰  and you have shown me great ²¹  kindness ²²  by sparing ²³  my life. But I am not able to escape to the mountains because ²⁴  this disaster will overtake ²⁵  me and I’ll die. ²⁶ 

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ²⁷  about the boy or your slave wife. Do ²⁸  all that Sarah is telling ²⁹  you because through Isaac your descendants will be counted. ³⁰ 

Kejadian 24:44

24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Kejadian 27:45

27:45 Stay there ³¹  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ³²  Why should I lose both of you in one day?” ³³ 

Kejadian 29:8

29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ³⁴  the sheep.”

Kejadian 31:36

31:36 Jacob became angry ³⁵  and argued with Laban. “What did I do wrong?” he demanded of Laban. ³⁶  “What sin of mine prompted you to chase after me in hot pursuit? ³⁷ 

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ³⁸  that God is witness to your actions.” ³⁹ 

Kejadian 32:4

32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant ⁴⁰  Jacob says: I have been staying with Laban until now.

Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ⁴¹  “but Israel, ⁴²  because you have fought ⁴³  with God and with men and have prevailed.”

Kejadian 38:8

38:8 Then Judah said to Onan, “Have sexual relations with ⁴⁴  your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise ⁴⁵  up a descendant for your brother.” ⁴⁶ 

Kejadian 41:56

41:56 While the famine was over all the earth, ⁴⁷  Joseph opened the storehouses ⁴⁸  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 44:2

44:2 Then put ⁴⁹  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁵⁰ 

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁵¹  for God sent me ⁵²  ahead of you to preserve life!

Kejadian 47:30

47:30 but when I rest ⁵³  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁵⁴  said, “I will do as you say.”

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁵⁵  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁵⁶ 

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:2]  ² tn Or “seven pairs” (cf. NRSV).

[7:2]  ³ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁴ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[12:11]  ⁵ tn Heb “drew near to enter.”

[12:11]  ⁶ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ⁷ tn Heb “a woman beautiful of appearance are you.”

[16:9]  ⁸ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[17:1]  ⁹ tn Heb “the son of ninety-nine years.”

[17:1]  ¹⁰ tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.

[17:1]  ¹¹ 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 (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

[17:1]  ¹² tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”

[17:1]  ¹³ tn Or “in my presence.”

[17:1]  ¹⁴ tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

[17:7]  ¹⁵ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹⁶ tn Or “as an eternal.”

[17:7]  ¹⁷ tn Heb “to be to you for God and to your descendants after you.”

[17:12]  ¹⁸ tn Heb “the son of eight days.”

[19:19]  ¹⁹ 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]  ²⁰ tn Heb “in your eyes.”

[19:19]  ²¹ tn Heb “you made great your kindness.”

[19:19]  ²² 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]  ²³ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ²⁴ tn Heb “lest.”

[19:19]  ²⁵ 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]  ²⁶ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[21:12]  ²⁷ tn Heb “Let it not be evil in your eyes.”

[21:12]  ²⁸ 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]  ²⁹ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ³⁰ 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.

[27:45]  ³¹ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ³² tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ³³ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[29:8]  ³⁴ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[31:36]  ³⁵ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ³⁶ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ³⁷ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:50]  ³⁸ tn Heb “see.”

[31:50]  ³⁹ tn Heb “between me and you.”

[32:4]  ⁴⁰ sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

[32:28]  ⁴¹ tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:28]  ⁴² sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ⁴³ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[38:8]  ⁴⁴ tn Heb “go to.” The expression is a euphemism for sexual intercourse.

[38:8]  ⁴⁵ tn The imperative with the prefixed conjunction here indicates purpose.

[38:8]  ⁴⁶ sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.

[41:56]  ⁴⁷ 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]  ⁴⁸ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[44:2]  ⁴⁹ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁵⁰ tn Heb “and he did according to the word of Joseph which he spoke.”

[45:5]  ⁵¹ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁵² sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[47:30]  ⁵³ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁵⁴ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[50:20]  ⁵⁵ tn Heb “you devised against me evil.”

[50:20]  ⁵⁶ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”