Kejadian 1:9

1:9 God said, “Let the water under the sky be gathered to one place ¹  and let dry ground appear.” ²  It was so.

Kejadian 10:9

10:9 He was a mighty hunter ³  before the Lord. ⁴  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”)

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ⁵  to Abram, ⁶ 

“Go out ⁷  from your country, your relatives, and your father’s household

to the land that I will show you. ⁸ 

Kejadian 12:6

12:6 Abram traveled through the land as far as the oak tree ⁹  of Moreh ¹⁰  at Shechem. ¹¹  (At that time the Canaanites were in the land.) ¹² 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹³  to her authority.

Kejadian 20:16

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ¹⁴  to your ‘brother.’ ¹⁵  This is compensation for you so that you will stand vindicated before all who are with you.” ¹⁶ 

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ¹⁷  decrees the Lord, ¹⁸  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 26:34

26:34 When ¹⁹  Esau was forty years old, ²⁰  he married ²¹  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite.

Kejadian 28:9

28:9 So Esau went to Ishmael and married ²²  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ²³  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Kejadian 42:15

42:15 You will be tested in this way: As surely as Pharaoh lives, ²⁴  you will not depart from this place unless your youngest brother comes here.

Kejadian 46:15

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ²⁵ 

[1:9]  ¹ sn Let the water…be gathered to one place. In the beginning the water covered the whole earth; now the water was to be restricted to an area to form the ocean. The picture is one of the dry land as an island with the sea surrounding it. Again the sovereignty of God is revealed. Whereas the pagans saw the sea as a force to be reckoned with, God controls the boundaries of the sea. And in the judgment at the flood he will blur the boundaries so that chaos returns.

[1:9]  ² tn When the waters are collected to one place, dry land emerges above the surface of the receding water.

[10:9]  ³ tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ⁴ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[12:1]  ⁵ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁶ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ⁷ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ⁸ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[12:6]  ⁹ tn Or “terebinth.”

[12:6]  ¹⁰ 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]  ¹¹ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

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

[16:9]  ¹³ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[20:16]  ¹⁴ sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ¹⁵ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ¹⁶ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[22:16]  ¹⁷ tn Heb “By myself I swear.”

[22:16]  ¹⁸ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[26:34]  ¹⁹ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ²⁰ tn Heb “the son of forty years.”

[26:34]  ²¹ tn Heb “took as a wife.”

[28:9]  ²² tn Heb “took for a wife.”

[35:22]  ²³ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:22]  sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).

[42:15]  ²⁴ tn Heb “[By] the life of Pharaoh.”

[42:15]  sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[46:15]  ²⁵ tn Heb “all the lives of his sons and his daughters, thirty-three.”