Kejadian 9:5

9:5 For your lifeblood ¹  I will surely exact punishment, ²  from ³  every living creature I will exact punishment. From each person ⁴  I will exact punishment for the life of the individual ⁵  since the man was his relative. ⁶ 

Kejadian 18:31

18:31 Abraham ⁷  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 27:39

27:39 So his father Isaac said to him,

“Indeed, ⁸  your home will be

away from the richness ⁹  of the earth,

and away from the dew of the sky above.

Kejadian 32:12

32:12 But you ¹⁰  said, ‘I will certainly make you prosper ¹¹  and will make ¹²  your descendants like the sand on the seashore, too numerous to count.’” ¹³ 

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ¹⁴  They hated him even more ¹⁵  because of his dream and because of what he said. ¹⁶ 

Kejadian 44:28

44:28 The first disappeared ¹⁷  and I said, “He has surely been torn to pieces.” I have not seen him since.

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.”

[9:5]  ¹ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ² tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ³ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ⁴ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ⁵ tn Heb “of the man.”

[9:5]  ⁶ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[18:31]  ⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[27:39]  ⁸ tn Heb “look.”

[27:39]  ⁹ tn Heb “from the fatness.”

[32:12]  ¹⁰ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ¹¹ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ¹² tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ¹³ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[37:8]  ¹⁴ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ¹⁵ tn This construction is identical to the one in Gen 37:5.

[37:8]  ¹⁶ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[44:28]  ¹⁷ tn Heb “went forth from me.”