Kejadian 6:7
Konteks6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, 1 including creatures that move on the ground and birds of the air, for I regret that I have made them.”
Kejadian 8:22
Konteks8:22 “While the earth continues to exist, 2
planting time 3 and harvest,
cold and heat,
summer and winter,
and day and night will not cease.”
Kejadian 9:11
Konteks9:11 I confirm 4 my covenant with you: Never again will all living things 5 be wiped out 6 by the waters of a flood; 7 never again will a flood destroy the earth.”
Kejadian 11:4
Konteks11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens 8 so that 9 we may make a name for ourselves. Otherwise 10 we will be scattered 11 across the face of the entire earth.”
Kejadian 12:3
Konteks12:3 I will bless those who bless you, 12
but the one who treats you lightly 13 I must curse,
and all the families of the earth will bless one another 14 by your name.”
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[6:7] 1 tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.
[8:22] 2 tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”
[8:22] 3 tn Heb “seed,” which stands here by metonymy for the time when seed is planted.
[9:11] 4 tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).
[9:11] 7 tn Heb “and all flesh will not be cut off again by the waters of the flood.”
[11:4] 8 tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.
[11:4] 9 tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.
[11:4] 10 tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”
[11:4] 11 sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.
[12:3] 12 tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the
[12:3] 13 tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic
[12:3] 14 tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.