Kejadian 6:3
Konteks6:3 So the Lord said, “My spirit will not remain in 1 humankind indefinitely, 2 since 3 they 4 are mortal. 5 They 6 will remain for 120 more years.” 7
Kejadian 12:10
Konteks12:10 There was a famine in the land, so Abram went down to Egypt 8 to stay for a while 9 because the famine was severe. 10
Kejadian 19:31
Konteks19:31 Later the older daughter said 11 to the younger, “Our father is old, and there is no man anywhere nearby 12 to have sexual relations with us, 13 according to the way of all the world.
Kejadian 24:20
Konteks24:20 She quickly emptied 14 her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.
Kejadian 30:1
Konteks30:1 When Rachel saw that she could not give Jacob children, she 15 became jealous of her sister. She said to Jacob, “Give me children 16 or I’ll die!”
Kejadian 33:15
Konteks33:15 So Esau said, “Let me leave some of my men with you.” 17 “Why do that?” Jacob replied. 18 “My lord has already been kind enough to me.” 19
Kejadian 47:24
Konteks47:24 When you gather in the crop, 20 give 21 one-fifth of it to Pharaoh, and the rest 22 will be yours for seed for the fields and for you to eat, including those in your households and your little children.”
Kejadian 48:14
Konteks48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. 23 Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.
Kejadian 48:20
Konteks48:20 So he blessed them that day, saying,
“By you 24 will Israel bless, 25 saying,
‘May God make you like Ephraim and Manasseh.’”
So he put Ephraim before Manasseh. 26
[6:3] 1 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 3 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 4 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 6 tn See the note on “they” earlier in this verse.
[6:3] 7 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
[12:10] 8 sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.
[12:10] 9 tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.
[12:10] 10 tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.
[19:31] 11 tn Heb “and the firstborn said.”
[19:31] 12 tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.
[19:31] 13 tn Heb “to enter upon us.” This is a euphemism for sexual relations.
[24:20] 14 tn Heb “and she hurried and emptied.”
[30:1] 15 tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.
[33:15] 17 tn The cohortative verbal form here indicates a polite offer of help.
[33:15] 18 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] 19 tn Heb “I am finding favor in the eyes of my lord.”
[47:24] 20 tn The words “the crop” have been supplied in the translation for stylistic reasons.
[47:24] 21 tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.
[47:24] 22 tn Heb “four parts.”
[48:14] 23 tn The disjunctive clause is circumstantial-concessive here.
[48:20] 24 tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.
[48:20] 25 tn Or “pronounce a blessing.”
[48:20] 26 sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.
