Kejadian 7:21

7:21 And all living things ¹  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 13:3

13:3 And he journeyed from place to place ²  from the Negev as far as Bethel. ³  He returned ⁴  to the place where he had pitched his tent ⁵  at the beginning, between Bethel and Ai.

Kejadian 15:10

15:10 So Abram ⁶  took all these for him and then cut them in two ⁷  and placed each half opposite the other, ⁸  but he did not cut the birds in half.

Kejadian 17:7-8

17:7 I will confirm ⁹  my covenant as a perpetual ¹⁰  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹¹  17:8 I will give the whole land of Canaan – the land where you are now residing ¹²  – to you and your descendants after you as a permanent ¹³  possession. I will be their God.”

Kejadian 18:10

18:10 One of them ¹⁴  said, “I will surely return ¹⁵  to you when the season comes round again, ¹⁶  and your wife Sarah will have a son!” ¹⁷  (Now Sarah was listening at the entrance to the tent, not far behind him. ¹⁸ 

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 22:5

22:5 So he ¹⁹  said to his servants, “You two stay ²⁰  here with the donkey while ²¹  the boy and I go up there. We will worship ²²  and then return to you.” ²³ 

Kejadian 22:13

22:13 Abraham looked up ²⁴  and saw ²⁵  behind him ²⁶  a ram caught in the bushes by its horns. So he ²⁷  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ²⁸  so that you may possess the land ²⁹  God gave to Abraham, the land where you have been living as a temporary resident.” ³⁰ 

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ³¹  to eat and clothing to wear,

Kejadian 31:29

31:29 I have ³²  the power to do you harm, but the God of your father told me last night, ‘Be careful ³³  that you neither bless nor curse Jacob.’ ³⁴ 

Kejadian 32:11

32:11 Rescue me, ³⁵  I pray, from the hand ³⁶  of my brother Esau, ³⁷  for I am afraid he will come ³⁸  and attack me, as well as the mothers with their children. ³⁹ 

Kejadian 46:3

46:3 He said, “I am God, ⁴⁰  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 49:25

49:25 because of the God of your father,

who will help you, ⁴¹ 

because of the sovereign God, ⁴² 

who will bless you ⁴³ 

with blessings from the sky above,

blessings from the deep that lies below,

and blessings of the breasts and womb. ⁴⁴ 

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ⁴⁵ 

[7:21]  ¹ tn Heb “flesh.”

[13:3]  ² tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

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

[13:3]  ⁴ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ⁵ tn Heb “where his tent had been.”

[15:10]  ⁶ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ⁷ tn Heb “in the middle.”

[15:10]  ⁸ tn Heb “to meet its neighbor.”

[15:10]  sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

[17:7]  ⁹ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹⁰ tn Or “as an eternal.”

[17:7]  ¹¹ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ¹² tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ¹³ tn Or “as an eternal.”

[18:10]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ¹⁷ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

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

[22:5]  ¹⁹ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ²⁰ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ²¹ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ²² tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ²³ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[22:13]  ²⁴ tn Heb “lifted his eyes.”

[22:13]  ²⁵ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ²⁶ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ²⁷ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[28:4]  ²⁸ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ²⁹ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ³⁰ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[28:20]  ³¹ tn Heb “bread,” although the term can be used for food in general.

[31:29]  ³² tn Heb “there is to my hand.”

[31:29]  ³³ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ³⁴ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[32:11]  ³⁵ tn The imperative has the force of a prayer here, not a command.

[32:11]  ³⁶ tn The “hand” here is a metonymy for “power.”

[32:11]  ³⁷ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ³⁸ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ³⁹ 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]  ⁴⁰ tn Heb “the God.”

[49:25]  ⁴¹ tn Heb “and he will help you.”

[49:25]  ⁴² tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).

[49:25]  ⁴³ tn Heb “and he will bless you.”

[49:25]  ⁴⁴ sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.

[50:17]  ⁴⁵ tn Heb “and Joseph wept when they spoke to him.”