Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ¹ 

Noah was a godly man; he was blameless ² 

among his contemporaries. ³  He ⁴  walked with ⁵  God.

Kejadian 7:2

7:2 You must take with you seven ⁶  of every kind of clean animal, ⁷  the male and its mate, ⁸  two of every kind of unclean animal, the male and its mate,

Kejadian 18:30-31

18:30 Then Abraham ⁹  said, “May the Lord not be angry ¹⁰  so that I may speak! ¹¹  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

18:31 Abraham ¹²  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 24:8

24:8 But if the woman is not willing to come back with you, ¹³  you will be free ¹⁴  from this oath of mine. But you must not take my son back there!”

Kejadian 29:20

29:20 So Jacob worked for seven years to acquire Rachel. ¹⁵  But they seemed like only a few days to him ¹⁶  because his love for her was so great. ¹⁷ 

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ¹⁸  “Why do that?” Jacob replied. ¹⁹  “My lord has already been kind enough to me.” ²⁰ 

Kejadian 34:12

34:12 You can make the bride price and the gift I must bring very expensive, ²¹  and I’ll give ²²  whatever you ask ²³  of me. Just give me the young woman as my wife!”

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ²⁴  and there is no one who can interpret ²⁵  it. But I have heard about you, that ²⁶  you can interpret dreams.” ²⁷ 

Kejadian 42:18

42:18 On the third day Joseph said to them, “Do as I say ²⁸  and you will live, ²⁹  for I fear God. ³⁰ 

Kejadian 43:3

43:3 But Judah said to him, “The man solemnly warned ³¹  us, ‘You will not see my face ³²  unless your brother is with you.’

Kejadian 44:26

44:26 But we replied, ‘We cannot go down there. ³³  If our youngest brother is with us, then we will go, ³⁴  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

[6:9]  ¹ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ² tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ³ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ⁴ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ⁵ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[7:2]  ⁶ tn Or “seven pairs” (cf. NRSV).

[7:2]  ⁷ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁸ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[18:30]  ⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ¹⁰ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ¹¹ tn After the jussive, the cohortative indicates purpose/result.

[18:31]  ¹² tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[24:8]  ¹³ tn Heb “ to go after you.”

[24:8]  ¹⁴ sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.

[29:20]  ¹⁵ tn Heb “in exchange for Rachel.”

[29:20]  ¹⁶ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ¹⁷ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[33:15]  ¹⁸ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ¹⁹ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ²⁰ tn Heb “I am finding favor in the eyes of my lord.”

[34:12]  ²¹ tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.

[34:12]  ²² tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.

[34:12]  ²³ tn Heb “say.”

[41:15]  ²⁴ tn Heb “dreamed a dream.”

[41:15]  ²⁵ tn Heb “there is no one interpreting.”

[41:15]  ²⁶ tn Heb “saying.”

[41:15]  ²⁷ tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[42:18]  ²⁸ tn Heb “Do this.”

[42:18]  ²⁹ tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ³⁰ sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[43:3]  ³¹ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ³² tn The idiom “see my face” means “have an audience with me.”

[44:26]  ³³ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ³⁴ tn Heb “go down.”