Kejadian 8:9

8:9 The dove could not find a resting place for its feet because water still covered ¹  the surface of the entire earth, and so it returned to Noah ²  in the ark. He stretched out his hand, took the dove, ³  and brought it back into the ark. ⁴ 

Kejadian 18:32

18:32 Finally Abraham ⁵  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Kejadian 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ⁶  Lot was sitting in the city’s gateway. ⁷  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Kejadian 19:8

19:8 Look, I have two daughters who have never had sexual relations with ⁸  a man. Let me bring them out to you, and you can do to them whatever you please. ⁹  Only don’t do anything to these men, for they have come under the protection ¹⁰  of my roof.” ¹¹ 

Kejadian 26:3

26:3 Stay ¹²  in this land. Then I will be with you and will bless you, ¹³  for I will give all these lands to you and to your descendants, ¹⁴  and I will fulfill ¹⁵  the solemn promise I made ¹⁶  to your father Abraham.

Kejadian 30:16

30:16 When Jacob came in from the fields that evening, Leah went out to meet him and said, “You must sleep ¹⁷  with me because I have paid for your services ¹⁸  with my son’s mandrakes.” So he had marital relations ¹⁹  with her that night.

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ²⁰  “If I have found favor in your sight, accept ²¹  my gift from my hand. Now that I have seen your face and you have accepted me, ²²  it is as if I have seen the face of God. ²³ 

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ²⁴  on me by making me a foul odor ²⁵  among the inhabitants of the land – among the Canaanites and the Perizzites. I ²⁶  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ²⁷  “I don’t want him to die like his brothers.” ²⁸  So Tamar went and lived in her father’s house.

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ²⁹  – in the mouth of his sack. So we have returned it. ³⁰ 

Kejadian 48:16

48:16 the Angel ³¹  who has protected me ³² 

from all harm –

bless these boys.

May my name be named in them, ³³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ³⁴  and lead you up from this land to the land he swore on oath to give ³⁵  to Abraham, Isaac, and Jacob.”

[8:9]  ¹ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ² tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ³ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ⁴ tn Heb “and he brought it to himself to the ark.”

[18:32]  ⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:1]  ⁶ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ⁷ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:1]  sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).

[19:8]  ⁸ tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ⁹ tn Heb “according to what is good in your eyes.”

[19:8]  ¹⁰ tn Heb “shadow.”

[19:8]  ¹¹ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[26:3]  ¹² tn The Hebrew verb גּוּר (gur) means “to live temporarily without ownership of land.” Abraham’s family will not actually possess the land of Canaan until the Israelite conquest hundreds of years later.

[26:3]  ¹³ tn After the imperative “stay” the two prefixed verb forms with prefixed conjunction here indicate consequence.

[26:3]  sn I will be with you and I will bless you. The promise of divine presence is a promise to intervene to protect and to bless.

[26:3]  ¹⁴ 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.

[26:3]  sn To you and to your descendants. The Abrahamic blessing will pass to Isaac. Everything included in that blessing will now belong to the son, and in turn will be passed on to his sons. But there is a contingency involved: If they are to enjoy the full blessings, they will have to obey the word of the Lord. And so obedience is enjoined here with the example of how well Abraham obeyed.

[26:3]  ¹⁵ tn The Hiphil stem of the verb קוּם (qum) here means “to fulfill, to bring to realization.” For other examples of this use of this verb form, see Lev 26:9; Num 23:19; Deut 8:18; 9:5; 1 Sam 1:23; 1 Kgs 6:12; Jer 11:5.

[26:3]  ¹⁶ tn Heb “the oath which I swore.”

[26:3]  sn The solemn promise I made. See Gen 15:18-20; 22:16-18.

[30:16]  ¹⁷ tn Heb “must come in to me.” The imperfect verbal form has an obligatory nuance here. She has acquired him for the night and feels he is obligated to have sexual relations with her.

[30:16]  ¹⁸ tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

[30:16]  ¹⁹ tn This is the same Hebrew verb (שָׁכַב, shakhav) translated “sleep with” in v. 15. In direct discourse the more euphemistic “sleep with” was used, but here in the narrative “marital relations” reflects more clearly the emphasis on sexual intercourse.

[33:10]  ²⁰ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ²¹ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ²² tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ²³ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[34:30]  ²⁴ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ²⁵ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ²⁶ tn Jacob speaks in the first person as the head and representative of the entire family.

[38:11]  ²⁷ tn Heb “said.”

[38:11]  ²⁸ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[43:21]  ²⁹ tn Heb “in its weight.”

[43:21]  ³⁰ tn Heb “brought it back in our hand.”

[48:16]  ³¹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ³² tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ³³ tn Or “be recalled through them.”

[50:24]  ³⁴ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ³⁵ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.