Kejadian 15:10

15:10 So Abram ¹  took all these for him and then cut them in two ²  and placed each half opposite the other, ³  but he did not cut the birds in half.

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁴  by the oaks ⁵  of Mamre while ⁶  he was sitting at the entrance ⁷  to his tent during the hottest time of the day.

Kejadian 19:28

19:28 He looked out toward ⁸  Sodom and Gomorrah and all the land of that region. ⁹  As he did so, he saw the smoke rising up from the land like smoke from a furnace. ¹⁰ 

Kejadian 24:11

24:11 He made the camels kneel down by the well ¹¹  outside the city. It was evening, ¹²  the time when the women would go out to draw water.

Kejadian 36:15

36:15 These were the chiefs ¹³  among the descendants ¹⁴  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 44:10

44:10 He replied, “You have suggested your own punishment! ¹⁵  The one who has it will become my slave, ¹⁶  but the rest of ¹⁷  you will go free.” ¹⁸ 

[15:10]  ¹ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ² tn Heb “in the middle.”

[15:10]  ³ tn Heb “to meet its neighbor.”

[15:10]  sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

[18:1]  ⁴ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁵ tn Or “terebinths.”

[18:1]  ⁶ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁷ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[19:28]  ⁸ tn Heb “upon the face of.”

[19:28]  ⁹ tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:28]  ¹⁰ tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

[19:28]  sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

[24:11]  ¹¹ tn Heb “well of water.”

[24:11]  ¹² tn Heb “at the time of evening.”

[36:15]  ¹³ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ¹⁴ tn Or “sons.”

[44:10]  ¹⁵ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ¹⁶ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ¹⁷ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ¹⁸ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[44:10]  sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.