Kejadian 17:1
Konteks17:1 When Abram was 99 years old, 1 the Lord appeared to him and said, 2 “I am the sovereign God. 3 Walk 4 before me 5 and be blameless. 6
Kejadian 24:67
Konteks24:67 Then Isaac brought Rebekah 7 into his mother Sarah’s tent. He took her 8 as his wife and loved her. 9 So Isaac was comforted after his mother’s death. 10
Kejadian 27:19
Konteks27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up 11 and eat some of my wild game so that you can bless me.” 12
Kejadian 27:25
Konteks27:25 Isaac 13 said, “Bring some of the wild game for me to eat, my son. 14 Then I will bless you.” 15 So Jacob 16 brought it to him, and he ate it. He also brought him wine, and Isaac 17 drank.
Kejadian 27:31
Konteks27:31 He also prepared some tasty food and brought it to his father. Esau 18 said to him, “My father, get up 19 and eat some of your son’s wild game. Then you can bless me.” 20
Kejadian 31:27
Konteks31:27 Why did you run away secretly 21 and deceive me? 22 Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? 23
Kejadian 32:7
Konteks32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.
Kejadian 45:5
Konteks45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, 24 for God sent me 25 ahead of you to preserve life!
[17:1] 1 tn Heb “the son of ninety-nine years.”
[17:1] 2 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 3 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 4 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 5 tn Or “in my presence.”
[17:1] 6 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[24:67] 7 tn Heb “her”; the referent has been specified here in the translation for clarity.
[24:67] 8 tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.
[24:67] 9 tn Heb “and he took Rebekah and she became his wife and he loved her.”
[24:67] 10 tn Heb “after his mother.” This must refer to Sarah’s death.
[27:19] 11 tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.
[27:19] 12 tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.
[27:25] 13 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:25] 14 tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.
[27:25] 15 tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.
[27:25] 16 tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.
[27:25] 17 tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.
[27:31] 18 tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.
[27:31] 19 tn Or “arise” (i.e., sit up).
[27:31] 20 tn Heb “so that your soul may bless me.”
[31:27] 21 tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”
[31:27] 22 tn Heb “and steal me.”
[31:27] 23 tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”
[45:5] 24 tn Heb “let there not be anger in your eyes.”
[45:5] 25 sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.