Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹  male and female, to keep them alive ²  with you.

Kejadian 12:3-4

12:3 I will bless those who bless you, ³ 

but the one who treats you lightly ⁴  I must curse,

and all the families of the earth will bless one another ⁵  by your name.”

12:4 So Abram left, ⁶  just as the Lord had told him to do, ⁷  and Lot went with him. (Now ⁸  Abram was 75 years old ⁹  when he departed from Haran.)

Kejadian 12:6

12:6 Abram traveled through the land as far as the oak tree ¹⁰  of Moreh ¹¹  at Shechem. ¹²  (At that time the Canaanites were in the land.) ¹³ 

Kejadian 13:3

13:3 And he journeyed from place to place ¹⁴  from the Negev as far as Bethel. ¹⁵  He returned ¹⁶  to the place where he had pitched his tent ¹⁷  at the beginning, between Bethel and Ai.

Kejadian 18:10

18:10 One of them ¹⁸  said, “I will surely return ¹⁹  to you when the season comes round again, ²⁰  and your wife Sarah will have a son!” ²¹  (Now Sarah was listening at the entrance to the tent, not far behind him. ²² 

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ²³  ‘Surely no one fears God in this place. They will kill me because of ²⁴  my wife.’

Kejadian 22:17

22:17 I will indeed bless you, ²⁵  and I will greatly multiply ²⁶  your descendants ²⁷  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ²⁸  of the strongholds ²⁹  of their enemies.

Kejadian 29:7

29:7 Then Jacob ³⁰  said, “Since it is still the middle of the day, ³¹  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ³² 

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ³³  Then I’ll depart, ³⁴  because you know how hard I’ve worked for you.” ³⁵ 

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. ³⁶ 

Kejadian 30:41

30:41 When the stronger females were in heat, ³⁷  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches.

Kejadian 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Kejadian 32:16

32:16 He entrusted them to ³⁸  his servants, who divided them into herds. ³⁹  He told his servants, “Pass over before me, and keep some distance between one herd and the next.”

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁴⁰  They ⁴¹  were offended ⁴²  and very angry because Shechem ⁴³  had disgraced Israel ⁴⁴  by sexually assaulting ⁴⁵  Jacob’s daughter, a crime that should not be committed. ⁴⁶ 

Kejadian 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ⁴⁷  the same night. ⁴⁸  Each man’s dream had its own meaning. ⁴⁹ 

Kejadian 45:1

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ⁵⁰  so he cried out, “Make everyone go out from my presence!” No one remained ⁵¹  with Joseph when he made himself known to his brothers.

Kejadian 46:29

46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ⁵²  he hugged his neck and wept on his neck for quite some time.

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ⁵³  the years of my travels ⁵⁴  are 130. All ⁵⁵  the years of my life have been few and painful; ⁵⁶  the years of my travels are not as long as those of my ancestors.” ⁵⁷ 

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ⁵⁸  came to Joseph and said, “Give us food! Why should we die ⁵⁹  before your very eyes because our money has run out?”

Kejadian 48:5

48:5 “Now, as for your two sons, who were born to you in the land of Egypt before I came to you in Egypt, they will be mine. ⁶⁰  Ephraim and Manasseh will be mine just as Reuben and Simeon are.

Kejadian 50:13

50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

[6:19]  ¹ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ² tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[12:3]  ³ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ⁴ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ⁵ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[12:4]  ⁶ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ⁷ tn Heb “just as the Lord said to him.”

[12:4]  ⁸ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ⁹ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[12:6]  ¹⁰ tn Or “terebinth.”

[12:6]  ¹¹ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ¹² tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ¹³ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[13:3]  ¹⁴ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ¹⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ¹⁶ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ¹⁷ tn Heb “where his tent had been.”

[18:10]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ²¹ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²² tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[20:11]  ²³ tn Heb “Because I said.”

[20:11]  ²⁴ tn Heb “over the matter of.”

[22:17]  ²⁵ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ²⁶ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  ²⁷ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ²⁸ tn Or “inherit.”

[22:17]  ²⁹ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[29:7]  ³⁰ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ³¹ tn Heb “the day is great.”

[29:7]  ³² tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[30:26]  ³³ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ³⁴ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ³⁵ tn Heb “for you, you know my service [with] which I have served you.”

[30:38]  ³⁶ 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).

[30:41]  ³⁷ tn Heb “and at every breeding-heat of the flock.”

[32:16]  ³⁸ tn Heb “and he put them in the hand of.”

[32:16]  ³⁹ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[34:7]  ⁴⁰ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁴¹ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁴² tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁴³ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁴⁴ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁴⁵ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁴⁶ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[40:5]  ⁴⁷ tn Heb “dreamed a dream.”

[40:5]  ⁴⁸ tn Heb “a man his dream in one night.”

[40:5]  ⁴⁹ tn Heb “a man according to the interpretation of his dream.”

[45:1]  ⁵⁰ tn Heb “all the ones standing beside him.”

[45:1]  ⁵¹ tn Heb “stood.”

[46:29]  ⁵² tn Heb “and he appeared to him.”

[47:9]  ⁵³ tn Heb “the days of.”

[47:9]  ⁵⁴ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁵⁵ tn Heb “the days of.”

[47:9]  ⁵⁶ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁵⁷ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[47:15]  ⁵⁸ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ⁵⁹ tn The imperfect verbal form has a deliberative force here.

[48:5]  ⁶⁰ sn They will be mine. Jacob is here adopting his two grandsons Manasseh and Ephraim as his sons, and so they will have equal share with the other brothers. They will be in the place of Joseph and Levi (who will become a priestly tribe) in the settlement of the land. See I. Mendelsohn, “A Ugaritic Parallel to the Adoption of Ephraim and Manasseh,” IEJ (1959): 180-83.