Kejadian 6:11

6:11 The earth was ruined ¹  in the sight of ²  God; the earth was filled with violence. ³ 

Kejadian 9:26

9:26 He also said,

“Worthy of praise is ⁴  the Lord, the God of Shem!

May Canaan be the slave of Shem! ⁵ 

Kejadian 14:18

14:18 Melchizedek king of Salem ⁶  brought out bread and wine. (Now he was the priest of the Most High God.) ⁷ 

Kejadian 17:18

17:18 Abraham said to God, “O that ⁸  Ishmael might live before you!” ⁹ 

Kejadian 21:4

21:4 When his son Isaac was eight days old, ¹⁰  Abraham circumcised him just as God had commanded him to do. ¹¹ 

Kejadian 30:17

30:17 God paid attention ¹²  to Leah; she became pregnant ¹³  and gave Jacob a son for the fifth time. ¹⁴ 

Kejadian 31:11

31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied.

Kejadian 32:1

Jacob Wrestles at Peniel

32:1 So Jacob went on his way and the angels of God ¹⁵  met him.

Kejadian 35:9

35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him.

Kejadian 50:19

50:19 But Joseph answered them, “Don’t be afraid. Am ¹⁶  I in the place of God?

[6:11]  ¹ tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.

[6:11]  ² tn Heb “before.”

[6:11]  ³ tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).

[9:26]  ⁴ tn Heb “blessed be.”

[9:26]  ⁵ tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

[14:18]  ⁶ sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

[14:18]  ⁷ tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

[14:18]  sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’el ’elyon) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.

[17:18]  ⁸ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ⁹ tn Or “live with your blessing.”

[21:4]  ¹⁰ tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.

[21:4]  ¹¹ sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).

[30:17]  ¹² tn Heb “listened to.”

[30:17]  ¹³ tn Or “she conceived” (also in v. 19).

[30:17]  ¹⁴ tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[32:1]  ¹⁵ sn The phrase angels of God occurs only here and in Gen 28:12 in the OT. Jacob saw a vision of angels just before he left the promised land. Now he encounters angels as he prepares to return to it. The text does not give the details of the encounter, but Jacob’s response suggests it was amicable. This location was a spot where heaven made contact with earth, and where God made his presence known to the patriarch. See C. Houtman, “Jacob at Mahanaim: Some Remarks on Genesis XXXII 2-3,” VT 28 (1978): 37-44.

[50:19]  ¹⁶ tn Heb “For am I.”