Kejadian 6:17

6:17 I am about to bring ¹  floodwaters ²  on the earth to destroy ³  from under the sky all the living creatures that have the breath of life in them. ⁴  Everything that is on the earth will die,

Kejadian 12:10

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt ⁵  to stay for a while ⁶  because the famine was severe. ⁷ 

Kejadian 22:17

22:17 I will indeed bless you, ⁸  and I will greatly multiply ⁹  your descendants ¹⁰  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ¹¹  of the strongholds ¹²  of their enemies.

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ¹³  replied to Abraham in the hearing ¹⁴  of the sons of Heth – before all who entered the gate ¹⁵  of his city –

Kejadian 26:4

26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ¹⁶  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ¹⁷ 

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ¹⁸  on the mountain and invited his relatives to eat the meal. ¹⁹  They ate the meal and spent the night on the mountain.

Kejadian 33:18

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near ²⁰  the city.

Kejadian 38:22

38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

Kejadian 41:48

41:48 Joseph ²¹  collected all the excess food ²²  in the land of Egypt during the seven years and stored it in the cities. ²³  In every city he put the food gathered from the fields around it.

[6:17]  ¹ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ² tn Heb “the flood, water.”

[6:17]  ³ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ⁴ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[12:10]  ⁵ sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

[12:10]  ⁶ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

[12:10]  ⁷ tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

[22:17]  ⁸ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ⁹ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  ¹⁰ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ¹¹ tn Or “inherit.”

[22:17]  ¹² tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[23:10]  ¹³ tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ¹⁴ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ¹⁵ 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.

[26:4]  ¹⁶ tn Heb “your descendants.”

[26:4]  ¹⁷ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[31:54]  ¹⁸ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ¹⁹ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[33:18]  ²⁰ tn Heb “in front of.”

[41:48]  ²¹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ²² tn Heb “all the food.”

[41:48]  ²³ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”