Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ¹ 

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ²  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ³  and the one who will reward you in great abundance.” ⁴ 

Kejadian 18:21

18:21 that I must go down ⁵  and see if they are as wicked as the outcry suggests. ⁶  If not, ⁷  I want to know.”

Kejadian 37:14

37:14 So Jacob ⁸  said to him, “Go now and check on ⁹  the welfare ¹⁰  of your brothers and of the flocks, and bring me word.” So Jacob ¹¹  sent him from the valley of Hebron.

Kejadian 37:20

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ¹²  animal ate him. Then we’ll see how his dreams turn out!” ¹³ 

Kejadian 48:10

48:10 Now Israel’s eyes were failing ¹⁴  because of his age; he was not able to see well. So Joseph ¹⁵  brought his sons ¹⁶  near to him, and his father ¹⁷  kissed them and embraced them.

[7:1]  ¹ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[9:16]  ² tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[15:1]  ³ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ⁴ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[18:21]  ⁵ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ⁶ tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ⁷ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[37:14]  ⁸ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ⁹ tn Heb “see.”

[37:14]  ¹⁰ tn Heb “peace.”

[37:14]  ¹¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:20]  ¹² tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ¹³ tn Heb “what his dreams will be.”

[48:10]  ¹⁴ tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ¹⁵ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ¹⁶ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ¹⁷ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.