Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ¹  began to worship ²  the Lord.

Kejadian 14:20

14:20 Worthy of praise is ³  the Most High God,

who delivered ⁴  your enemies into your hand.”

Abram gave Melchizedek ⁵  a tenth of everything.

Kejadian 18:3

18:3 He said, “My lord, ⁶  if I have found favor in your sight, do not pass by and leave your servant. ⁷ 

Kejadian 19:18

19:18 But Lot said to them, “No, please, Lord! ⁸ 

Kejadian 21:33

21:33 Abraham ⁹  planted a tamarisk tree ¹⁰  in Beer Sheba. There he worshiped the Lord, ¹¹  the eternal God.

Kejadian 27:20

27:20 But Isaac asked his son, “How in the world ¹²  did you find it so quickly, ¹³  my son?” “Because the Lord your God brought it to me,” ¹⁴  he replied. ¹⁵ 

Kejadian 44:22

44:22 We said to my lord, ‘The boy cannot leave his father. If he leaves his father, his father ¹⁶  will die.’ ¹⁷ 

Kejadian 47:25

47:25 They replied, “You have saved our lives! You are showing us favor, ¹⁸  and we will be Pharaoh’s slaves.” ¹⁹ 

[4:26]  ¹ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ² tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[14:20]  ³ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ⁴ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ⁵ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[18:3]  ⁶ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ⁷ tn Heb “do not pass by from upon your servant.”

[19:18]  ⁸ tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).

[21:33]  ⁹ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ¹⁰ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ¹¹ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[27:20]  ¹² tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ¹³ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ¹⁴ tn Heb “caused to meet before me.”

[27:20]  ¹⁵ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[44:22]  ¹⁶ tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.

[44:22]  ¹⁷ tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.

[47:25]  ¹⁸ tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”

[47:25]  ¹⁹ sn Slaves. See the note on this word in v. 21.