Kejadian 10:25

10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, ¹  and his brother’s name was Joktan.

Kejadian 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ² 

Kejadian 16:3

16:3 So after Abram had lived ³  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ⁴  to her husband to be his wife. ⁵ 

Kejadian 18:11

18:11 Abraham and Sarah were old and advancing in years; ⁶  Sarah had long since passed menopause.) ⁷ 

Kejadian 18:13

18:13 The Lord said to Abraham, “Why ⁸  did Sarah laugh and say, ‘Will I really ⁹  have a child when I am old?’

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ¹⁰  Sarah just as he had said he would and did ¹¹  for Sarah what he had promised. ¹² 

Kejadian 24:41

24:41 You will be free from your oath ¹³  if you go to my relatives and they will not give her to you. Then you will be free from your oath.’

Kejadian 25:12-13

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ¹⁴  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

25:13 These are the names of Ishmael’s sons, by their names according to their records: ¹⁵  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 41:9

41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ¹⁶ 

Kejadian 41:50

41:50 Two sons were born to Joseph before the famine came. ¹⁷  Asenath daughter of Potiphera, priest of On, was their mother. ¹⁸ 

Kejadian 41:52

41:52 He named the second child Ephraim, ¹⁹  saying, ²⁰  “Certainly ²¹  God has made me fruitful in the land of my suffering.”

Kejadian 42:9

42:9 Then Joseph remembered ²²  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ²³ 

Kejadian 45:6

45:6 For these past two years there has been famine in ²⁴  the land and for five more years there will be neither plowing nor harvesting.

Kejadian 49:3

49:3 Reuben, you are my firstborn,

my might and the beginning of my strength,

outstanding in dignity, outstanding in power.

[10:25]  ¹ tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[13:8]  ² tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[16:3]  ³ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ⁴ tn Heb “the Egyptian, her female servant.”

[16:3]  ⁵ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[18:11]  ⁶ tn Heb “days.”

[18:11]  ⁷ tn Heb “it had ceased to be for Sarah [after] a way like women.”

[18:13]  ⁸ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ⁹ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[21:1]  ¹⁰ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ¹¹ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ¹² tn Heb “spoken.”

[24:41]  ¹³ tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).

[25:12]  ¹⁴ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[25:13]  ¹⁵ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[41:9]  ¹⁶ tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[41:50]  ¹⁷ tn Heb “before the year of the famine came.”

[41:50]  ¹⁸ tn Heb “gave birth for him.”

[41:52]  ¹⁹ sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.

[41:52]  ²⁰ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ²¹ tn Or “for.”

[42:9]  ²² sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ²³ tn Heb “to see the nakedness of the land you have come.”

[45:6]  ²⁴ tn Heb “the famine [has been] in the midst of.”