Kejadian 50:19

50:19 But Joseph answered them, “Don’t be afraid. Am ¹  I in the place of God?

Kejadian 28:17

28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

Kejadian 18:15

18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” ² 

Kejadian 35:5

35:5 and they started on their journey. ³  The surrounding cities were afraid of God, ⁴  and they did not pursue the sons of Jacob.

Kejadian 3:10

3:10 The man replied, ⁵  “I heard you moving about ⁶  in the orchard, and I was afraid because I was naked, so I hid.”

Kejadian 20:8

20:8 Early in the morning ⁷  Abimelech summoned ⁸  all his servants. When he told them about all these things, ⁹  they ¹⁰  were terrified.

Kejadian 42:18

42:18 On the third day Joseph said to them, “Do as I say ¹¹  and you will live, ¹²  for I fear God. ¹³ 

Kejadian 45:3

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him.

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ¹⁴  ‘Surely no one fears God in this place. They will kill me because of ¹⁵  my wife.’

Kejadian 9:2

9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ¹⁶  Everything that creeps on the ground and all the fish of the sea are under your authority. ¹⁷ 

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ¹⁸  and the one who will reward you in great abundance.” ¹⁹ 

Kejadian 32:7

32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

Kejadian 32:11

32:11 Rescue me, ²⁰  I pray, from the hand ²¹  of my brother Esau, ²²  for I am afraid he will come ²³  and attack me, as well as the mothers with their children. ²⁴ 

Kejadian 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Kejadian 46:3

46:3 He said, “I am God, ²⁵  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Kejadian 19:30

19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters.

Kejadian 50:21

50:21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly ²⁶  to them.

Kejadian 43:23

43:23 “Everything is fine,” ²⁷  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ²⁸  I had your money.” ²⁹  Then he brought Simeon out to them.

Kejadian 21:17

21:17 But God heard the boy’s voice. ³⁰  The angel of God called to Hagar from heaven and asked her, “What is the matter, ³¹  Hagar? Don’t be afraid, for God has heard ³²  the boy’s voice right where he is crying.

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ³³  He was afraid to say, “She is my wife,” for he thought to himself, ³⁴  “The men of this place will kill me to get ³⁵  Rebekah because she is very beautiful.”

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ³⁶  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ³⁷ 

Kejadian 22:12

22:12 “Do not harm the boy!” ³⁸  the angel said. ³⁹  “Do not do anything to him, for now I know ⁴⁰  that you fear ⁴¹  God because you did not withhold your son, your only son, from me.”

Kejadian 43:18

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ⁴²  the money that was returned in our sacks last time. ⁴³  He wants to capture us, ⁴⁴  make us slaves, and take ⁴⁵  our donkeys!”

Kejadian 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ⁴⁶  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ⁴⁷  and he rebuked you last night.”

Kejadian 31:31

31:31 “I left secretly because I was afraid!” ⁴⁸  Jacob replied to Laban. “I thought ⁴⁹  you might take your daughters away from me by force. ⁵⁰ 

Kejadian 35:17

35:17 When her labor was at its hardest, ⁵¹  the midwife said to her, “Don’t be afraid, for you are having another son.” ⁵² 

Kejadian 42:4

42:4 But Jacob did not send Joseph’s brother Benjamin with his brothers, ⁵³  for he said, ⁵⁴  “What if some accident ⁵⁵  happens ⁵⁶  to him?”

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ⁵⁷  they turned trembling one to another ⁵⁸  and said, “What in the world has God done to us?” ⁵⁹ 

Kejadian 15:12

15:12 When the sun went down, Abram fell sound asleep, ⁶⁰  and great terror overwhelmed him. ⁶¹ 

Kejadian 19:18

19:18 But Lot said to them, “No, please, Lord! ⁶² 

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ⁶³  “I don’t want him to die like his brothers.” ⁶⁴  So Tamar went and lived in her father’s house.

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁶⁵  for God sent me ⁶⁶  ahead of you to preserve life!

Kejadian 50:15

50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay ⁶⁷  us in full ⁶⁸  for all the harm ⁶⁹  we did to him?”

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ⁷⁰  and went to the unsuspecting city ⁷¹  and slaughtered every male.

Kejadian 42:21

42:21 They said to one other, ⁷²  “Surely we’re being punished ⁷³  because of our brother, because we saw how distressed he was ⁷⁴  when he cried to us for mercy, but we refused to listen. That is why this distress ⁷⁵  has come on us!”

[50:19]  ¹ tn Heb “For am I.”

[18:15]  ² tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

[35:5]  ³ tn Heb “and they journeyed.”

[35:5]  ⁴ tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[3:10]  ⁵ tn Heb “and he said.”

[3:10]  ⁶ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[20:8]  ⁷ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ⁸ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ⁹ tn Heb “And he spoke all these things in their ears.”

[20:8]  ¹⁰ tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[42:18]  ¹¹ tn Heb “Do this.”

[42:18]  ¹² tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ¹³ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[20:11]  ¹⁴ tn Heb “Because I said.”

[20:11]  ¹⁵ tn Heb “over the matter of.”

[9:2]  ¹⁶ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ¹⁷ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[15:1]  ¹⁸ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ¹⁹ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[32:11]  ²⁰ tn The imperative has the force of a prayer here, not a command.

[32:11]  ²¹ tn The “hand” here is a metonymy for “power.”

[32:11]  ²² tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ²³ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ²⁴ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[46:3]  ²⁵ tn Heb “the God.”

[50:21]  ²⁶ tn Heb “spoke to their heart.”

[43:23]  ²⁷ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ²⁸ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ²⁹ tn Heb “your money came to me.”

[21:17]  ³⁰ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ³¹ tn Heb “What to you?”

[21:17]  ³² sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[26:7]  ³³ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ³⁴ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ³⁵ tn Heb “kill me on account of.”

[31:53]  ³⁶ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ³⁷ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[22:12]  ³⁸ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ³⁹ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ⁴⁰ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ⁴¹ sn In this context fear refers by metonymy to obedience that grows from faith.

[43:18]  ⁴² tn Heb “over the matter of.”

[43:18]  ⁴³ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ⁴⁴ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ⁴⁵ tn The word “take” has been supplied in the translation for stylistic reasons.

[31:42]  ⁴⁶ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ⁴⁷ tn Heb “My oppression and the work of my hands God saw.”

[31:31]  ⁴⁸ tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

[31:31]  ⁴⁹ tn Heb “for I said.”

[31:31]  ⁵⁰ tn Heb “lest you steal your daughters from with me.”

[35:17]  ⁵¹ tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).

[35:17]  ⁵² sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.

[42:4]  ⁵³ tn Heb “But Benjamin, the brother of Joseph, Jacob did not send with his brothers.” The disjunctive clause highlights the contrast between Benjamin and the other ten.

[42:4]  ⁵⁴ tn The Hebrew verb אָמַר (’amar, “to say”) could also be translated “thought” (i.e., “he said to himself”) here, giving Jacob’s reasoning rather than spoken words.

[42:4]  ⁵⁵ tn The Hebrew noun אָסוֹן (’ason) is a rare word meaning “accident, harm.” Apart from its use in these passages it occurs in Exodus 21:22-23 of an accident to a pregnant woman. The term is a rather general one, but Jacob was no doubt thinking of his loss of Joseph.

[42:4]  ⁵⁶ tn Heb “encounters.”

[42:28]  ⁵⁷ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ⁵⁸ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ⁵⁹ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[15:12]  ⁶⁰ tn Heb “a deep sleep fell on Abram.”

[15:12]  ⁶¹ tn Heb “and look, terror, a great darkness was falling on him.”

[19:18]  ⁶² tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).

[38:11]  ⁶³ tn Heb “said.”

[38:11]  ⁶⁴ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[45:5]  ⁶⁵ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁶⁶ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[50:15]  ⁶⁷ tn The imperfect tense could be a simple future; it could also have a desiderative nuance.

[50:15]  ⁶⁸ tn The infinitive absolute makes the statement emphatic, “repay in full.”

[50:15]  ⁶⁹ tn Or “evil.”

[34:25]  ⁷⁰ tn Heb “a man his sword.”

[34:25]  ⁷¹ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[42:21]  ⁷² tn Heb “a man to his neighbor.”

[42:21]  ⁷³ tn Or “we are guilty”; the Hebrew word can also refer to the effect of being guilty, i.e., “we are being punished for guilt.”

[42:21]  ⁷⁴ tn Heb “the distress of his soul.”

[42:21]  ⁷⁵ sn The repetition of the Hebrew noun translated distress draws attention to the fact that they regard their present distress as appropriate punishment for their refusal to ignore their brother when he was in distress.