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 2:22

2:22 Then the Lord God made ³  a woman from the part he had taken out of the man, and he brought her to the man.

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ⁴ 

Kejadian 10:11

10:11 From that land he went ⁵  to Assyria, ⁶  where he built Nineveh, ⁷  Rehoboth-Ir, ⁸  Calah, ⁹ 

Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ¹⁰  I will give this land.” So Abram ¹¹  built an altar there to the Lord, who had appeared to him.

Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ¹²  the Lord. He pitched his tent there, and his servants dug a well. ¹³ 

Kejadian 33:17

33:17 But ¹⁴  Jacob traveled to Succoth ¹⁵  where he built himself a house and made shelters for his livestock. That is why the place was called ¹⁶  Succoth. ¹⁷ 

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ¹⁸  because there God had revealed himself ¹⁹  to him when he was fleeing from his brother.

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ²⁰  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ²¹ 

Kejadian 22:9

22:9 When they came to the place God had told him about, Abraham built the altar there ²²  and arranged the wood on it. Next he tied up ²³  his son Isaac and placed him on the altar on top of the wood.

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

[13:18]  ² tn Or “terebinths.”

[2:22]  ³ tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done.

[8:20]  ⁴ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[10:11]  ⁵ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ⁶ tn Heb “Asshur.”

[10:11]  ⁷ sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ⁸ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ⁹ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[12:7]  ¹⁰ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ¹¹ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[26:25]  ¹² tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ¹³ tn Heb “and they dug there, the servants of Isaac, a well.”

[33:17]  ¹⁴ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ¹⁵ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ¹⁶ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ¹⁷ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[35:7]  ¹⁸ sn The name El-Bethel means “God of Bethel.”

[35:7]  ¹⁹ tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[12:8]  ²⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ²¹ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[22:9]  ²² sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

[22:9]  ²³ sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.