Kejadian 6:9
Konteks6:9 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 9:5
Konteks9:5 For your lifeblood 6 I will surely exact punishment, 7 from 8 every living creature I will exact punishment. From each person 9 I will exact punishment for the life of the individual 10 since the man was his relative. 11
Kejadian 17:1
Konteks17:1 When Abram was 99 years old, 12 the Lord appeared to him and said, 13 “I am the sovereign God. 14 Walk 15 before me 16 and be blameless. 17
Kejadian 17:7
Konteks17:7 I will confirm 18 my covenant as a perpetual 19 covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. 20
Kejadian 18:24
Konteks18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare 21 the place for the sake of the fifty godly people who are in it?
Kejadian 25:18
Konteks25:18 His descendants 22 settled from Havilah to Shur, which runs next 23 to Egypt all the way 24 to Asshur. 25 They settled 26 away from all their relatives. 27
Kejadian 27:39
Konteks27:39 So his father Isaac said to him,
“Indeed, 28 your home will be
away from the richness 29 of the earth,
and away from the dew of the sky above.
Kejadian 27:42
Konteks27:42 When Rebekah heard what her older son Esau had said, 30 she quickly summoned 31 her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. 32
Kejadian 41:54
Konteks41:54 Then the seven years of famine began, 33 just as Joseph had predicted. There was famine in all the other lands, but throughout the land of Egypt there was food.
Kejadian 48:4
Konteks48:4 He said to me, ‘I am going to make you fruitful 34 and will multiply you. 35 I will make you into a group of nations, and I will give this land to your descendants 36 as an everlasting possession.’ 37
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[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.”
[9:5] 6 tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.
[9:5] 7 tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.
[9:5] 8 tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.
[9:5] 9 tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.
[9:5] 11 tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.
[17:1] 12 tn Heb “the son of ninety-nine years.”
[17:1] 13 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] 14 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] 15 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] 16 tn Or “in my presence.”
[17:1] 17 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
[17:7] 18 tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).
[17:7] 19 tn Or “as an eternal.”
[17:7] 20 tn Heb “to be to you for God and to your descendants after you.”
[18:24] 21 tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).
[25:18] 22 tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.
[25:18] 23 tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.
[25:18] 24 tn Heb “as you go.”
[25:18] 25 sn The name Asshur refers here to a tribal area in the Sinai.
[25:18] 27 tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.
[27:39] 29 tn Heb “from the fatness.”
[27:42] 30 tn Heb “and the words of Esau her older son were told to Rebekah.”
[27:42] 31 tn Heb “she sent and called for.”
[27:42] 32 tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.
[41:54] 33 tn Heb “began to arrive.”
[48:4] 34 tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.
[48:4] 35 tn The perfect verbal form with vav consecutive carries on the certain future idea.
[48:4] 36 tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.
[48:4] 37 tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).