Kejadian 8:17
Konteks8:17 Bring out with you all the living creatures that are with you. Bring out 1 every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase 2 and be fruitful and multiply on the earth!” 3
Kejadian 15:2
Konteks15:2 But Abram said, “O sovereign Lord, 4 what will you give me since 5 I continue to be 6 childless, and my heir 7 is 8 Eliezer of Damascus?” 9
Kejadian 17:1
Konteks17:1 When Abram was 99 years old, 10 the Lord appeared to him and said, 11 “I am the sovereign God. 12 Walk 13 before me 14 and be blameless. 15
Kejadian 20:13
Konteks20:13 When God made me wander 16 from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: 17 Every place we go, say about me, “He is my brother.”’”
Kejadian 24:42
Konteks24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, 18 may events unfold as follows: 19
Kejadian 43:9
Konteks43:9 I myself pledge security 20 for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. 21
Kejadian 45:11
Konteks45:11 I will provide you with food 22 there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’
Kejadian 47:30
Konteks47:30 but when I rest 23 with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph 24 said, “I will do as you say.”
Kejadian 49:6
Konteks49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 25
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
[8:17] 1 tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
[8:17] 2 tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.
[8:17] 3 tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”
[15:2] 4 tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master,
[15:2] 5 tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.
[15:2] 7 tn Heb “the son of the acquisition of my house.”
[15:2] sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.
[15:2] 8 tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).
[15:2] 9 sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.
[17:1] 10 tn Heb “the son of ninety-nine years.”
[17:1] 11 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 12 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 13 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 14 tn Or “in my presence.”
[17:1] 15 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[20:13] 16 tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”
[20:13] 17 tn Heb “This is your loyal deed which you can do for me.”
[24:42] 18 tn Heb “if you are making successful my way on which I am going.”
[24:42] 19 tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.
[43:9] 20 tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.
[43:9] 21 sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.
[45:11] 22 tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”
[47:30] 23 tn Heb “lie down.” Here the expression “lie down” refers to death.
[47:30] 24 tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.
[49:6] 25 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.