Kejadian 10:9
Konteks10:9 He was a mighty hunter 1 before the Lord. 2 (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”)
Kejadian 11:9
Konteks11:9 That is why its name was called 3 Babel 4 – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.
Kejadian 14:7
Konteks14:7 Then they attacked En Mishpat (that is, Kadesh) again, 5 and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.
Kejadian 14:17
Konteks14:17 After Abram 6 returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram 7 in the Valley of Shaveh (known as the King’s Valley). 8
Kejadian 32:28
Konteks32:28 “No longer will your name be Jacob,” the man told him, 9 “but Israel, 10 because you have fought 11 with God and with men and have prevailed.”
Kejadian 36:40
Konteks36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth,
[10:9] 1 tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).
[10:9] 2 tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the
[11:9] 3 tn The verb has no expressed subject and so can be rendered as a passive in the translation.
[11:9] 4 sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).
[14:7] 5 tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”
[14:17] 6 tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 7 tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.
[14:17] 8 sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.
[32:28] 9 tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[32:28] 10 sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the
[32:28] 11 sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).
