Kejadian 13:3

13:3 And he journeyed from place to place ¹  from the Negev as far as Bethel. ²  He returned ³  to the place where he had pitched his tent ⁴  at the beginning, between Bethel and Ai.

Kejadian 13:14

13:14 After Lot had departed, the Lord said to Abram, ⁵  “Look ⁶  from the place where you stand to the north, south, east, and west.

Kejadian 18:2

18:2 Abraham ⁷  looked up ⁸  and saw ⁹  three men standing across ¹⁰  from him. When he saw them ¹¹  he ran from the entrance of the tent to meet them and bowed low ¹²  to the ground. ¹³ 

Kejadian 18:8

18:8 Abraham ¹⁴  then took some curds and milk, along with the calf that had been prepared, and placed the food ¹⁵  before them. They ate while ¹⁶  he was standing near them under a tree.

Kejadian 18:10

18:10 One of them ¹⁷  said, “I will surely return ¹⁸  to you when the season comes round again, ¹⁹  and your wife Sarah will have a son!” ²⁰  (Now Sarah was listening at the entrance to the tent, not far behind him. ²¹ 

Kejadian 18:16

Abraham Pleads for Sodom

18:16 When the men got up to leave, ²²  they looked out over ²³  Sodom. (Now ²⁴  Abraham was walking with them to see them on their way.) ²⁵ 

Kejadian 18:22

18:22 The two men turned ²⁶  and headed ²⁷  toward Sodom, but Abraham was still standing before the Lord. ²⁸ 

Kejadian 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ²⁹  Lot was sitting in the city’s gateway. ³⁰  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Kejadian 19:27

19:27 Abraham got up early in the morning and went ³¹  to the place where he had stood before the Lord.

Kejadian 23:7

23:7 Abraham got up and bowed down to the local people, ³²  the sons of Heth.

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ³³  replied to Abraham in the hearing ³⁴  of the sons of Heth – before all who entered the gate ³⁵  of his city –

Kejadian 24:13

24:13 Here I am, standing by the spring, ³⁶  and the daughters of the people ³⁷  who live in the town are coming out to draw water.

Kejadian 24:29-31

24:29 (Now Rebekah had a brother named Laban.) ³⁸  Laban rushed out to meet the man at the spring. 24:30 When he saw the bracelets on his sister’s wrists and the nose ring ³⁹  and heard his sister Rebekah say, ⁴⁰  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁴¹  by the camels near the spring. 24:31 Laban said to him, ⁴²  “Come, you who are blessed by the Lord! ⁴³  Why are you standing out here when I have prepared ⁴⁴  the house and a place for the camels?”

Kejadian 24:43

24:43 Here I am, standing by the spring. ⁴⁵  When ⁴⁶  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 25:34

25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. ⁴⁷  So Esau despised his birthright. ⁴⁸ 

Kejadian 28:12-13

28:12 and had a dream. ⁴⁹  He saw ⁵⁰  a stairway ⁵¹  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁵²  I will give you and your descendants the ground ⁵³  you are lying on.

Kejadian 31:35

31:35 Rachel ⁵⁴  said to her father, “Don’t be angry, ⁵⁵  my lord. I cannot stand up ⁵⁶  in your presence because I am having my period.” ⁵⁷  So he searched thoroughly, ⁵⁸  but did not find the idols.

Kejadian 37:7

37:7 There we were, ⁵⁹  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down ⁶⁰  to it!”

Kejadian 41:1

Joseph’s Rise to Power

41:1 At the end of two full years ⁶¹  Pharaoh had a dream. ⁶²  As he was standing by the Nile,

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ⁶³  and they stood beside the other cows at the edge of the river. ⁶⁴ 

Kejadian 41:17

41:17 Then Pharaoh said to Joseph, “In my dream I was standing ⁶⁵  by the edge of the Nile.

Kejadian 45:1

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ⁶⁶  so he cried out, “Make everyone go out from my presence!” No one remained ⁶⁷  with Joseph when he made himself known to his brothers.

[13:3]  ¹ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ² map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ³ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ⁴ tn Heb “where his tent had been.”

[13:14]  ⁵ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

[13:14]  ⁶ tn Heb “lift up your eyes and see.”

[13:14]  sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith.

[18:2]  ⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁸ tn Heb “lifted up his eyes.”

[18:2]  ⁹ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ¹⁰ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ¹¹ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ¹² tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ¹³ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[18:8]  ¹⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ¹⁵ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ¹⁶ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[18:10]  ¹⁷ 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.

[18:10]  ¹⁸ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  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?

[18:10]  ¹⁹ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ²⁰ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²¹ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:16]  ²² tn Heb “And the men arose from there.”

[18:16]  ²³ tn Heb “toward the face of.”

[18:16]  ²⁴ tn The disjunctive parenthetical clause sets the stage for the following speech.

[18:16]  ²⁵ 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.

[18:22]  ²⁶ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ²⁷ tn Heb “went.”

[18:22]  ²⁸ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[19:1]  ²⁹ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ³⁰ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:1]  sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).

[19:27]  ³¹ tn The words “and went” are supplied in the translation for stylistic reasons.

[23:7]  ³² tn Heb “to the people of the land” (also in v. 12).

[23:10]  ³³ tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ³⁴ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ³⁵ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[24:13]  ³⁶ tn Heb “the spring of water.”

[24:13]  ³⁷ tn Heb “the men.”

[24:29]  ³⁸ tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.

[24:30]  ³⁹ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ⁴⁰ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁴¹ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[24:31]  ⁴² tn Heb “and he said.” The referent (Laban) has been specified and the words “to him” supplied in the translation for clarity.

[24:31]  ⁴³ sn Laban’s obsession with wealth is apparent; to him it represents how one is blessed by the Lord. Already the author is laying the foundation for subsequent events in the narrative, where Laban’s greed becomes his dominant characteristic.

[24:31]  ⁴⁴ tn The disjunctive clause is circumstantial.

[24:43]  ⁴⁵ tn Heb “the spring of water.”

[24:43]  ⁴⁶ tn Heb “and it will be.”

[25:34]  ⁴⁷ sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.

[25:34]  ⁴⁸ sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

[28:12]  ⁴⁹ tn Heb “and dreamed.”

[28:12]  ⁵⁰ tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ⁵¹ tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[28:13]  ⁵² tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁵³ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[31:35]  ⁵⁴ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ⁵⁵ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ⁵⁶ tn Heb “I am unable to rise.”

[31:35]  ⁵⁷ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁵⁸ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[37:7]  ⁵⁹ tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  ⁶⁰ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[41:1]  ⁶¹ tn Heb “two years, days.”

[41:1]  ⁶² tn Heb “was dreaming.”

[41:3]  ⁶³ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁶⁴ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:17]  ⁶⁵ tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.

[45:1]  ⁶⁶ tn Heb “all the ones standing beside him.”

[45:1]  ⁶⁷ tn Heb “stood.”