Kejadian 15:16

15:16 In the fourth generation ¹  your descendants ²  will return here, for the sin of the Amorites has not yet reached its limit.” ³ 

Keluaran 12:40

12:40 Now the length of time the Israelites lived in Egypt was 430 years. ⁴ 

Bilangan 20:15

20:15 how our ancestors went down into Egypt, and we lived in Egypt a long time, ⁵  and the Egyptians treated us and our ancestors badly. ⁶ 

Kisah Para Rasul 7:6

7:6 But God spoke as follows: ‘Your ⁷  descendants will be foreigners ⁸  in a foreign country, whose citizens will enslave them and mistreat them for four hundred years. ⁹ 

Kisah Para Rasul 7:17

7:17 “But as the time drew near for God to fulfill the promise he had declared to Abraham, ¹⁰  the people increased greatly in number ¹¹  in Egypt,

Galatia 3:17

3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, ¹²  so as to invalidate the promise.

[15:16]  ¹ sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

[15:16]  ² tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ³ tn Heb “is not yet complete.”

[15:16]  sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.

[12:40]  ⁴ sn Here as well some scholars work with the number 430 to try to reduce the stay in Egypt for the bondage. Some argue that if the number included the time in Canaan, that would reduce the bondage by half. S. R. Driver (Exodus, 102) notes that P thought Moses was the fourth generation from Jacob (6:16-27), if those genealogies are not selective. Exodus 6 has Levi – Kohath – Amram – Moses. This would require a period of about 100 years, and that is unusual. There is evidence, however, that the list is selective. In 1 Chr 2:3-20 the text has Bezalel (see Exod 31:2-5) a contemporary of Moses and yet the seventh from Judah. Elishama, a leader of the Ephraimites (Num 10:22), was in the ninth generation from Jacob (1 Chr 7:22-26). Joshua, Moses’ assistant, was the eleventh from Jacob (1 Chr 7:27). So the “four generations” leading up to Moses are not necessarily complete. With regard to Exod 6, K. A. Kitchen has argued that the four names do not indicate successive generations, but tribe (Levi), clan (Kohath), family (Amram), and individual (Moses; K. A. Kitchen, Ancient Orient and Old Testament, 54-55). For a detailed discussion of the length of the sojourn, see E. H. Merrill, A Kingdom of Priests, 75-79.

[20:15]  ⁵ tn Heb “many days.”

[20:15]  ⁶ tn The verb רָעַע (ra’a’) means “to act or do evil.” Evil here is in the sense of causing pain or trouble. So the causative stem in our passage means “to treat wickedly.”

[7:6]  ⁷ tn Grk “that his”; the discourse switches from indirect to direct with the following verbs. For consistency the entire quotation is treated as second person direct discourse in the translation.

[7:6]  ⁸ tn Or “will be strangers,” that is, one who lives as a noncitizen of a foreign country.

[7:6]  ⁹ sn A quotation from Gen 15:13. Exod 12:40 specifies the sojourn as 430 years.

[7:17]  ¹⁰ tn Grk “But as the time for the fulfillment of the promise drew near that God had declared to Abraham.” The order of the clauses has been rearranged to improve English style. See vv. 6-7 above.

[7:17]  ¹¹ tn Grk “the people increased and multiplied.”

[3:17]  ¹² tc Most mss (D F G I 0176 0278 Ï it sy) read “ratified by God in Christ” whereas the omission of “in Christ” is the reading in Ì⁴⁶ א A B C P Ψ 6 33 81 1175 1739 1881 2464 pc co. The shorter reading is strongly supported by the ms evidence, and it is probable that a copyist inserted the words as an interpretive gloss. However, this form of the “in Christ” expression is somewhat atypical in the corpus Paulinum (εἰς Χριστόν [ei" Criston] rather than ἐν Χριστῷ [en Cristw]), a fact which tempers one’s certainty about the shorter reading. Nevertheless, the expression is used more in Galatians than in any other of Paul’s letters (Gal 2:16; 3:24, 27), and may have been suggested by such texts to early copyists.