Kejadian 15:7

15:7 The Lord said ¹  to him, “I am the Lord ²  who brought you out from Ur of the Chaldeans ³  to give you this land to possess.”

Kejadian 15:18

15:18 That day the Lord made a covenant ⁴  with Abram: “To your descendants I give ⁵  this land, from the river of Egypt ⁶  to the great river, the Euphrates River –

Kejadian 24:46

24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water.

Kejadian 25:18

25:18 His descendants ⁷  settled from Havilah to Shur, which runs next ⁸  to Egypt all the way ⁹  to Asshur. ¹⁰  They settled ¹¹  away from all their relatives. ¹² 

Kejadian 30:37

30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible.

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ¹³  “Jacob has taken everything that belonged to our father! He has gotten rich ¹⁴  at our father’s expense!” ¹⁵ 

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ¹⁶  “Why do that?” Jacob replied. ¹⁷  “My lord has already been kind enough to me.” ¹⁸ 

Kejadian 40:14-15

40:14 But remember me ¹⁹  when it goes well for you, and show ²⁰  me kindness. ²¹  Make mention ²²  of me to Pharaoh and bring me out of this prison, ²³  40:15 for I really was kidnapped ²⁴  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

Kejadian 47:30

47:30 but when I rest ²⁵  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ²⁶  said, “I will do as you say.”

[15:7]  ¹ tn Heb “And he said.”

[15:7]  ² sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ³ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[15:18]  ⁴ tn Heb “cut a covenant.”

[15:18]  ⁵ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ⁶ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[25:18]  ⁷ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  ⁸ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  ⁹ tn Heb “as you go.”

[25:18]  ¹⁰ sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  ¹¹ tn Heb “he fell.”

[25:18]  ¹² tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[31:1]  ¹³ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ¹⁴ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ¹⁵ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[33:15]  ¹⁶ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ¹⁷ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (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.

[33:15]  ¹⁸ tn Heb “I am finding favor in the eyes of my lord.”

[40:14]  ¹⁹ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ²⁰ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ²¹ tn Heb “deal with me [in] kindness.”

[40:14]  ²² tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ²³ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[40:15]  ²⁴ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[47:30]  ²⁵ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ²⁶ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.