Kejadian 11:31-32

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there. 11:32 The lifetime ¹  of Terah was 205 years, and he ²  died in Haran.

Kejadian 12:4

12:4 So Abram left, ³  just as the Lord had told him to do, ⁴  and Lot went with him. (Now ⁵  Abram was 75 years old ⁶  when he departed from Haran.)

Kejadian 12:2

12:2 Then I will make you ⁷  into a great nation, and I will bless you, ⁸ 

and I will make your name great, ⁹ 

so that you will exemplify divine blessing. ¹⁰ 

Kisah Para Rasul 19:12

19:12 so that when even handkerchiefs or aprons that had touched his body ¹¹  were brought ¹²  to the sick, their diseases left them and the evil spirits went out of them. ¹³ 

Yesaya 37:12

37:12 Were the nations whom my predecessors ¹⁴  destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ¹⁵ 

Kisah Para Rasul 7:4

7:4 Then he went out from the country of the Chaldeans and settled in Haran. After his father died, God ¹⁶  made him move ¹⁷  to this country where you now live.

[11:32]  ¹ tn Heb “And the days of Terah were.”

[11:32]  ² tn Heb “Terah”; the pronoun has been substituted for the proper name in the translation for stylistic reasons.

[12:4]  ³ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ⁴ tn Heb “just as the Lord said to him.”

[12:4]  ⁵ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ⁶ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[12:2]  ⁷ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ⁸ sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ⁹ tn Or “I will make you famous.”

[12:2]  ¹⁰ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[19:12]  ¹¹ tn Or “skin” (the outer surface of the body).

[19:12]  ¹² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ¹³ tn The words “of them” are not in the Greek text, but are implied.

[37:12]  ¹⁴ tn Heb “fathers” (so KJV, NAB, NASB); NIV “forefathers”; NCV “ancestors.”

[37:12]  ¹⁵ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[7:4]  ¹⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[7:4]  ¹⁷ tn The translation “made him move” for the verb μετοικίζω (metoikizw) is given by L&N 85.83. The verb has the idea of “resettling” someone (BDAG 643 s.v.); see v. 43, where it reappears.