Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ¹ 

Noah was a godly man; he was blameless ² 

among his contemporaries. ³  He ⁴  walked with ⁵  God.

Kejadian 13:3

13:3 And he journeyed from place to place ⁶  from the Negev as far as Bethel. ⁷  He returned ⁸  to the place where he had pitched his tent ⁹  at the beginning, between Bethel and Ai.

Kejadian 23:17

23:17 So Abraham secured ¹⁰  Ephron’s field in Machpelah, next to Mamre, including the field, the cave that was in it, and all the trees that were in the field and all around its border,

Kejadian 25:9

25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah ¹¹  near Mamre, in the field of Ephron the son of Zohar, the Hethite.

Kejadian 30:38

30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. ¹² 

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ¹³  that God is witness to your actions.” ¹⁴ 

Kejadian 32:13

32:13 Jacob ¹⁵  stayed there that night. Then he sent ¹⁶  as a gift ¹⁷  to his brother Esau

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 ¹⁸  the city.

Kejadian 38:21

38:21 He asked the men who were there, ¹⁹  “Where is the cult prostitute ²⁰  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”

Kejadian 47:11

47:11 So Joseph settled his father and his brothers. He gave them territory ²¹  in the land of Egypt, in the best region of the land, the land of Rameses, ²²  just as Pharaoh had commanded.

Kejadian 48:13

48:13 Joseph positioned them; ²³  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ²⁴ 

[6:9]  ¹ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ² tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ³ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ⁴ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ⁵ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[13:3]  ⁶ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ⁸ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ⁹ tn Heb “where his tent had been.”

[23:17]  ¹⁰ tn Heb “And it was conveyed.” The recipient, Abraham (mentioned in the Hebrew text at the beginning of v. 18) has been placed here in the translation for stylistic reasons.

[25:9]  ¹¹ sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

[30:38]  ¹² sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[31:50]  ¹³ tn Heb “see.”

[31:50]  ¹⁴ tn Heb “between me and you.”

[32:13]  ¹⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ¹⁶ tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ¹⁷ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[33:18]  ¹⁸ tn Heb “in front of.”

[38:21]  ¹⁹ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ²⁰ sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[47:11]  ²¹ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ²² sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[48:13]  ²³ tn Heb “and Joseph took the two of them.”

[48:13]  ²⁴ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.