Kejadian 13:18

13:18 So Abram moved his tents and went to live ¹  by the oaks ²  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 18:2

18:2 Abraham ³  looked up ⁴  and saw ⁵  three men standing across ⁶  from him. When he saw them ⁷  he ran from the entrance of the tent to meet them and bowed low ⁸  to the ground. ⁹ 

Kejadian 18:5

18:5 And let me get ¹⁰  a bit of food ¹¹  so that you may refresh yourselves ¹²  since you have passed by your servant’s home. After that you may be on your way.” ¹³  “All right,” they replied, “you may do as you say.”

Kejadian 19:4

19:4 Before they could lie down to sleep, ¹⁴  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ¹⁵ 

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ¹⁶  replied to Abraham in the hearing ¹⁷  of the sons of Heth – before all who entered the gate ¹⁸  of his city –

Kejadian 24:11

24:11 He made the camels kneel down by the well ¹⁹  outside the city. It was evening, ²⁰  the time when the women would go out to draw water.

Kejadian 29:10

29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ²¹  and the sheep of his uncle Laban, he ²²  went over ²³  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ²⁴ 

Kejadian 30:42

30:42 But if the animals were weaker, he did not set the branches there. ²⁵  So the weaker animals ended up belonging to Laban ²⁶  and the stronger animals to Jacob.

Kejadian 31:24

31:24 But God came to Laban the Aramean in a dream at night and warned him, ²⁷  “Be careful ²⁸  that you neither bless nor curse Jacob.” ²⁹ 

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ³⁰  on the mountain and invited his relatives to eat the meal. ³¹  They ate the meal and spent the night on the mountain.

Kejadian 34:24

34:24 All the men who assembled at the city gate ³²  agreed with ³³  Hamor and his son Shechem. Every male who assembled at the city gate ³⁴  was circumcised.

Kejadian 41:34

41:34 Pharaoh should do ³⁵  this – he should appoint ³⁶  officials ³⁷  throughout the land to collect one-fifth of the produce of the land of Egypt ³⁸  during the seven years of abundance.

[13:18]  ¹ tn Heb “he came and lived.”

[13:18]  ² tn Or “terebinths.”

[18:2]  ³ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁴ tn Heb “lifted up his eyes.”

[18:2]  ⁵ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ⁶ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ⁷ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ⁸ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ⁹ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[18:5]  ¹⁰ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ¹¹ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹² tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹³ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[19:4]  ¹⁴ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ¹⁵ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[23:10]  ¹⁶ tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ¹⁷ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ¹⁸ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[24:11]  ¹⁹ tn Heb “well of water.”

[24:11]  ²⁰ tn Heb “at the time of evening.”

[29:10]  ²¹ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ²² tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ²³ tn Heb “drew near, approached.”

[29:10]  ²⁴ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[30:42]  ²⁵ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  ²⁶ tn Heb “were for Laban.”

[31:24]  ²⁷ tn Heb “said to him.”

[31:24]  ²⁸ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ²⁹ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:54]  ³⁰ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ³¹ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[34:24]  ³² tn Heb “all those going out the gate of his city.”

[34:24]  ³³ tn Heb “listened to.”

[34:24]  ³⁴ tn Heb “all those going out the gate of his city.”

[41:34]  ³⁵ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ³⁶ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ³⁷ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ³⁸ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.