Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ¹  I will give this land.” So Abram ²  built an altar there to the Lord, who had appeared to him.

Kejadian 17:1

The Sign of the Covenant

17:1 When Abram was 99 years old, ³  the Lord appeared to him and said, ⁴  “I am the sovereign God. ⁵  Walk ⁶  before me ⁷  and be blameless. ⁸ 

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁹  by the oaks ¹⁰  of Mamre while ¹¹  he was sitting at the entrance ¹²  to his tent during the hottest time of the day.

Kejadian 18:10-20

18:10 One of them ¹³  said, “I will surely return ¹⁴  to you when the season comes round again, ¹⁵  and your wife Sarah will have a son!” ¹⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ¹⁷  18:11 Abraham and Sarah were old and advancing in years; ¹⁸  Sarah had long since passed menopause.) ¹⁹  18:12 So Sarah laughed to herself, thinking, ²⁰  “After I am worn out will I have pleasure, ²¹  especially when my husband is old too?” ²² 

18:13 The Lord said to Abraham, “Why ²³  did Sarah laugh and say, ‘Will I really ²⁴  have a child when I am old?’ 18:14 Is anything impossible ²⁵  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ²⁶  18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” ²⁷ 

Abraham Pleads for Sodom

18:16 When the men got up to leave, ²⁸  they looked out over ²⁹  Sodom. (Now ³⁰  Abraham was walking with them to see them on their way.) ³¹  18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? ³²  18:18 After all, Abraham ³³  will surely become ³⁴  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ³⁵  using his name. 18:19 I have chosen him ³⁶  so that he may command his children and his household after him to keep ³⁷  the way of the Lord by doing ³⁸  what is right and just. Then the Lord will give ³⁹  to Abraham what he promised ⁴⁰  him.”

18:20 So the Lord said, “The outcry against ⁴¹  Sodom and Gomorrah is so great and their sin so blatant ⁴² 

¹ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

² tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

³ tn Heb “the son of ninety-nine years.”

⁴ 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.

⁵ 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 mss, the Samaritan Pentateuch, the LXX, and Syriac) as the one who provides abundant blessings, including “blessings of the breast and womb” (49:25). (The direct association of the name with “breasts” suggests the name might mean “the one of the breast” [i.e., the one who gives fertility], but the juxtaposition is probably better explained as wordplay. Note the wordplay involving the name and the root שָׁדַד, shadad, “destroy”] in Isa 13:6 and in Joel 1:15.) Outside Genesis the name Shaddai (minus the element “El” [“God”]) is normally used when God is viewed as the sovereign king who blesses/protects or curses/brings judgment. The name appears in the introduction to two of Balaam’s oracles (Num 24:4, 16) of blessing upon Israel. Naomi employs the name when accusing the Lord of treating her bitterly by taking the lives of her husband and sons (Ruth 1:20-21). In Ps 68:14; Isa 13:6; and Joel 1:15 Shaddai judges his enemies through warfare, while Ps 91:1 depicts him as the protector of his people. (In Ezek 1:24 and 10:5 the sound of the cherubs’ wings is compared to Shaddai’s powerful voice. The reference may be to the mighty divine warrior’s battle cry which accompanies his angry judgment.) Finally, the name occurs 31 times in the Book of Job. Job and his “friends” assume that Shaddai is the sovereign king of the world (11:7; 37:23a) who is the source of life (33:4b) and is responsible for maintaining justice (8:3; 34:10-12; 37:23b). He provides abundant blessings, including children (22:17-18; 29:4-6), but he can also discipline, punish, and destroy (5:17; 6:4; 21:20; 23:16). It is not surprising to see the name so often in this book, where the theme of God’s justice is primary and even called into question (24:1; 27:2). The most likely proposal is that the name means “God, the one of the mountain” (an Akkadian cognate means “mountain,” to which the Hebrew שַׁד, shad, “breast”] is probably related). For a discussion of proposed derivations see T. N. D. Mettinger, In Search of God, 70-71. The name may originally have depicted God as the sovereign judge who, in Canaanite style, ruled from a sacred mountain. Isa 14:13 and Ezek 28:14, 16 associate such a mountain with God, while Ps 48:2 refers to Zion as “Zaphon,” the Canaanite Olympus from which the high god El ruled. (In Isa 14 the Canaanite god El may be in view. Note that Isaiah pictures pagan kings as taunting the king of Babylon, suggesting that pagan mythology may provide the background for the language and imagery.)

⁶ 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.”

⁷ tn Or “in my presence.”

⁸ 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 Lord, then the second imperative is likely sequential. (2) But if it has a positive moral connotation (“serve me faithfully”), then the second imperative probably indicates purpose (or result). For other uses of the idiom see 1 Sam 2:30, 35 and 12:2 (where it occurs twice).

⁹ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

¹⁰ tn Or “terebinths.”

¹¹ tn The disjunctive clause here is circumstantial to the main clause.

¹² tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

¹³ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

¹⁴ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

¹⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

¹⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

¹⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

¹⁸ tn Heb “days.”

¹⁹ tn Heb “it had ceased to be for Sarah [after] a way like women.”

²⁰ tn Heb “saying.”

²¹ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

²² tn The word “too” has been added in the translation for stylistic reasons.

²³ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

²⁴ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

²⁵ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

²⁶ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

²⁷ tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

²⁸ tn Heb “And the men arose from there.”

²⁹ tn Heb “toward the face of.”

³⁰ tn The disjunctive parenthetical clause sets the stage for the following speech.

³¹ tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

³² tn The active participle here refers to an action that is imminent.

³³ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

³⁴ tn The infinitive absolute lends emphasis to the finite verb that follows.

³⁵ 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 upon”] 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 18:18 (like 12:2) predicts that Abraham 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.

³⁶ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

³⁷ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

³⁸ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

³⁹ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

⁴⁰ tn Heb “spoke to.”

⁴¹ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

⁴² tn Heb “heavy.”