Kejadian 9:17

9:17 So God said to Noah, “This is the guarantee of the covenant that I am confirming between me and all living things ¹  that are on the earth.”

Kejadian 13:13

13:13 (Now ²  the people ³  of Sodom were extremely wicked rebels against the Lord.) ⁴ 

Kejadian 14:18

14:18 Melchizedek king of Salem ⁵  brought out bread and wine. (Now he was the priest of the Most High God.) ⁶ 

Kejadian 28:17

28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

Kejadian 29:31

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ⁷  he enabled her to become pregnant ⁸  while Rachel remained childless.

Kejadian 38:7

38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Kejadian 38:10

38:10 What he did was evil in the Lord’s sight, so the Lord ⁹  killed him too.

Kejadian 50:9

50:9 Chariots and horsemen also went up with him, so it was a very large entourage. ¹⁰ 

[9:17]  ¹ tn Heb “all flesh.”

[13:13]  ² tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ³ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ⁴ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[14:18]  ⁵ sn Salem is traditionally identified as the Jebusite stronghold of old Jerusalem. Accordingly, there has been much speculation about its king. Though some have identified him with the preincarnate Christ or with Noah’s son Shem, it is far more likely that Melchizedek was a Canaanite royal priest whom God used to renew the promise of the blessing to Abram, perhaps because Abram considered Melchizedek his spiritual superior. But Melchizedek remains an enigma. In a book filled with genealogical records he appears on the scene without a genealogy and then disappears from the narrative. In Psalm 110 the Lord declares that the Davidic king is a royal priest after the pattern of Melchizedek.

[14:18]  ⁶ tn The parenthetical disjunctive clause significantly identifies Melchizedek as a priest as well as a king.

[14:18]  sn It is his royal priestly status that makes Melchizedek a type of Christ: He was identified with Jerusalem, superior to the ancestor of Israel, and both a king and a priest. Unlike the normal Canaanites, this man served “God Most High” (אֵל עֶלְיוֹן, ’el ’elyon) – one sovereign God, who was the creator of all the universe. Abram had in him a spiritual brother.

[29:31]  ⁷ tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ⁸ tn Heb “he opened up her womb.”

[38:10]  ⁹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[50:9]  ¹⁰ tn Heb “camp.”