Kejadian 10:9

10:9 He was a mighty hunter ¹  before the Lord. ²  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”)

Kejadian 18:10

18:10 One of them ³  said, “I will surely return ⁴  to you when the season comes round again, ⁵  and your wife Sarah will have a son!” ⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ⁷ 

Kejadian 30:38

30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. ⁸ 

Kejadian 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ⁹ 

Kejadian 35:4

35:4 So they gave Jacob all the foreign gods that were in their possession ¹⁰  and the rings that were in their ears. ¹¹  Jacob buried them ¹²  under the oak ¹³  near Shechem

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ¹⁴  and they stood beside the other cows at the edge of the river. ¹⁵ 

Kejadian 49:25

49:25 because of the God of your father,

who will help you, ¹⁶ 

because of the sovereign God, ¹⁷ 

who will bless you ¹⁸ 

with blessings from the sky above,

blessings from the deep that lies below,

and blessings of the breasts and womb. ¹⁹ 

[10:9]  ¹ tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ² tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[18:10]  ³ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ⁴ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[30:38]  ⁸ sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[33:2]  ⁹ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[35:4]  ¹⁰ tn Heb “in their hand.”

[35:4]  ¹¹ sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  ¹² sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  ¹³ tn Or “terebinth.”

[41:3]  ¹⁴ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ¹⁵ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[49:25]  ¹⁶ tn Heb “and he will help you.”

[49:25]  ¹⁷ tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).

[49:25]  ¹⁸ tn Heb “and he will bless you.”

[49:25]  ¹⁹ sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.