Kejadian 4:24

4:24 If Cain is to be avenged seven times as much,

then Lamech seventy-seven times!” ¹ 

Kejadian 5:2

5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ² 

Kejadian 7:3

7:3 and also seven ³  of every kind of bird in the sky, male and female, ⁴  to preserve their offspring ⁵  on the face of the earth.

Kejadian 9:22

9:22 Ham, the father of Canaan, ⁶  saw his father’s nakedness ⁷  and told his two brothers who were outside.

Kejadian 10:5

10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

Kejadian 12:20--13:1

12:20 Pharaoh gave his men orders about Abram, ⁸  and so they expelled him, along with his wife and all his possessions.

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ⁹  He took his wife and all his possessions with him, as well as Lot. ¹⁰ 

Kejadian 14:12

14:12 They also took Abram’s nephew ¹¹  Lot and his possessions when ¹²  they left, for Lot ¹³  was living in Sodom. ¹⁴ 

Kejadian 16:7

16:7 The Lord’s angel ¹⁵  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ¹⁶ 

Kejadian 17:2

17:2 Then I will confirm my covenant ¹⁷  between me and you, and I will give you a multitude of descendants.” ¹⁸ 

Kejadian 17:5-6

17:5 No longer will your name be ¹⁹  Abram. Instead, your name will be Abraham ²⁰  because I will make you ²¹  the father of a multitude of nations. 17:6 I will make you ²²  extremely ²³  fruitful. I will make nations of you, and kings will descend from you. ²⁴ 

Kejadian 17:24

17:24 Now Abraham was 99 years old ²⁵  when he was circumcised; ²⁶ 

Kejadian 18:22

18:22 The two men turned ²⁷  and headed ²⁸  toward Sodom, but Abraham was still standing before the Lord. ²⁹ 

Kejadian 18:26

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Kejadian 24:51

24:51 Rebekah stands here before you. Take her and go so that she may become ³⁰  the wife of your master’s son, just as the Lord has decided.” ³¹ 

Kejadian 25:11

25:11 After Abraham’s death, God blessed ³²  his son Isaac. Isaac lived near Beer Lahai Roi. ³³ 

Kejadian 25:13

25:13 These are the names of Ishmael’s sons, by their names according to their records: ³⁴  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ³⁵  because the Lord blessed him. ³⁶ 

Kejadian 27:5

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ³⁷  When Esau went out to the open fields to hunt down some wild game and bring it back, ³⁸ 

Kejadian 27:30

27:30 Isaac had just finished blessing Jacob, and Jacob had scarcely left ³⁹  his father’s ⁴⁰  presence, when his brother Esau returned from the hunt. ⁴¹ 

Kejadian 27:34

27:34 When Esau heard ⁴²  his father’s words, he wailed loudly and bitterly. ⁴³  He said to his father, “Bless me too, my father!”

Kejadian 29:6

29:6 “Is he well?” ⁴⁴  Jacob asked. They replied, “He is well. ⁴⁵  Now look, here comes his daughter Rachel with the sheep.”

Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ⁴⁶  So she named him Naphtali. ⁴⁷ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁴⁸  but the God of my father has been with me.

Kejadian 31:15

31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted ⁴⁹  the money paid for us! ⁵⁰ 

Kejadian 33:19

33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it ⁵¹  from the sons of Hamor, Shechem’s father, for a hundred pieces of money. ⁵² 

Kejadian 39:20

39:20 Joseph’s master took him and threw him into the prison, ⁵³  the place where the king’s prisoners were confined. So he was there in the prison. ⁵⁴ 

Kejadian 41:42

41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ⁵⁵  clothes and put a gold chain around his neck.

Kejadian 44:9

44:9 If one of us has it, ⁵⁶  he will die, and the rest of us will become my lord’s slaves!”

Kejadian 47:5

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.

[4:24]  ¹ sn Seventy-seven times. Lamech seems to reason this way: If Cain, a murderer, is to be avenged seven times (see v. 15), then how much more one who has been unjustly wronged! Lamech misses the point of God’s merciful treatment of Cain. God was not establishing a principle of justice when he warned he would avenge Cain’s murder. In fact he was trying to limit the shedding of blood, something Lamech wants to multiply instead. The use of “seventy-seven,” a multiple of seven, is hyperbolic, emphasizing the extreme severity of the vengeance envisioned by Lamech.

[5:2]  ² tn The Hebrew word used here is אָדָם (’adam).

[7:3]  ³ tn Or “seven pairs” (cf. NRSV).

[7:3]  ⁴ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ⁵ tn Heb “to keep alive offspring.”

[9:22]  ⁶ sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ⁷ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:22]  sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.

[12:20]  ⁸ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[13:1]  ⁹ tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ¹⁰ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[14:12]  ¹¹ tn Heb “Lot the son of his brother.”

[14:12]  ¹² tn Heb “and.”

[14:12]  ¹³ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[14:12]  ¹⁴ tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

[16:7]  ¹⁵ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ¹⁶ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[17:2]  ¹⁷ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ¹⁸ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[17:5]  ¹⁹ tn Heb “will your name be called.”

[17:5]  ²⁰ sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ²¹ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[17:6]  ²² tn This verb starts a series of perfect verbal forms with vav (ו) consecutive to express God’s intentions.

[17:6]  ²³ tn Heb “exceedingly, exceedingly.” The repetition is emphatic.

[17:6]  ²⁴ tn Heb “and I will make you into nations, and kings will come out from you.”

[17:24]  ²⁵ tn Heb “the son of ninety-nine years.”

[17:24]  ²⁶ tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).

[18:22]  ²⁷ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ²⁸ tn Heb “went.”

[18:22]  ²⁹ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[24:51]  ³⁰ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ³¹ tn Heb “as the Lord has spoken.”

[25:11]  ³² sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ³³ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[25:13]  ³⁴ 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.”

[26:12]  ³⁵ tn Heb “a hundredfold.”

[26:12]  ³⁶ tn This final clause explains why Isaac had such a bountiful harvest.

[27:5]  ³⁷ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ³⁸ tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:30]  ³⁹ tn The use of the infinitive absolute before the finite form of the verb makes the construction emphatic.

[27:30]  ⁴⁰ tn Heb “the presence of Isaac his father.” The repetition of the proper name (“Isaac”) was

[27:30]  ⁴¹ tn Heb “and Esau his brother came from his hunt.”

[27:34]  ⁴² tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ⁴³ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[29:6]  ⁴⁴ tn Heb “and he said to them, ‘Is there peace to him?’”

[29:6]  ⁴⁵ tn Heb “peace.”

[30:8]  ⁴⁶ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ⁴⁷ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[31:5]  ⁴⁸ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:15]  ⁴⁹ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

[31:15]  ⁵⁰ tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[33:19]  ⁵¹ tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.

[33:19]  ⁵² tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).

[39:20]  ⁵³ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ⁵⁴ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[41:42]  ⁵⁵ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

[44:9]  ⁵⁶ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.