Kejadian 6:17
Konteks6:17 I am about to bring 1 floodwaters 2 on the earth to destroy 3 from under the sky all the living creatures that have the breath of life in them. 4 Everything that is on the earth will die,
Kejadian 14:23
Konteks14:23 that I will take nothing 5 belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I 6 who made Abram rich.’
Kejadian 17:1
Konteks17:1 When Abram was 99 years old, 7 the Lord appeared to him and said, 8 “I am the sovereign God. 9 Walk 10 before me 11 and be blameless. 12
Kejadian 22:17
Konteks22:17 I will indeed bless you, 13 and I will greatly multiply 14 your descendants 15 so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession 16 of the strongholds 17 of their enemies.
Kejadian 23:11
Konteks23:11 “No, my lord! Hear me out. I sell 18 you both the field and the cave that is in it. 19 In the presence of my people 20 I sell it to you. Bury your dead.”
Kejadian 28:13
Konteks28:13 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. 21 I will give you and your descendants the ground 22 you are lying on.
Kejadian 40:16
Konteks40:16 When the chief baker saw that the interpretation of the first dream was favorable, 23 he said to Joseph, “I also appeared in my dream and there were three baskets of white bread 24 on my head.
[6:17] 1 tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”
[6:17] 2 tn Heb “the flood, water.”
[6:17] 3 tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.
[6:17] 4 tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.
[14:23] 5 tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the
[14:23] 6 tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.
[17:1] 7 tn Heb “the son of ninety-nine years.”
[17:1] 8 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 The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.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] 9 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] 10 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] 11 tn Or “in my presence.”
[17:1] 12 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
[22:17] 13 tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.
[22:17] 14 tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).
[22:17] sn I will greatly multiply. The
[22:17] 15 tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.
[22:17] 17 tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).
[23:11] 18 tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.
[23:11] 19 tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.
[23:11] 20 tn Heb “in the presence of the sons of my people.”
[28:13] 21 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] 22 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.
[40:16] 23 tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.
[40:16] 24 tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).