Kejadian 13:8
Konteks13:8 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. 1
Kejadian 14:19
Konteks14:19 He blessed Abram, saying,
“Blessed be Abram by 2 the Most High God,
Creator 3 of heaven and earth. 4
Kejadian 25:30
Konteks25:30 So Esau said to Jacob, “Feed 5 me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called 6 Edom.) 7
Kejadian 28:3
Konteks28:3 May the sovereign God 8 bless you! May he make you fruitful and give you a multitude of descendants! 9 Then you will become 10 a large nation. 11
Kejadian 31:49
Konteks31:49 It was also called Mizpah 12 because he said, “May the Lord watch 13 between us 14 when we are out of sight of one another. 15
Kejadian 34:8
Konteks34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. 16 Please give her to him as his wife.
Kejadian 47:25
Konteks47:25 They replied, “You have saved our lives! You are showing us favor, 17 and we will be Pharaoh’s slaves.” 18
[13:8] 1 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.
[14:19] 2 tn The preposition לְ (lamed) introduces the agent after the passive participle.
[14:19] 3 tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”
[14:19] 4 tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.
[25:30] 5 tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.
[25:30] 6 tn The verb has no expressed subject and so is given a passive translation.
[25:30] 7 sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”
[28:3] 8 tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.
[28:3] 9 tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.
[28:3] 10 tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”
[28:3] 11 tn Heb “an assembly of peoples.”
[31:49] 12 tn Heb “and Mizpah.”
[31:49] 13 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
[31:49] 14 tn Heb “between me and you.”
[31:49] 15 tn Heb “for we will be hidden, each man from his neighbor.”
[34:8] 16 tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).
[47:25] 17 tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”
