Kejadian 9:12

9:12 And God said, “This is the guarantee ¹  of the covenant I am making ²  with you ³  and every living creature with you, a covenant ⁴  for all subsequent ⁵  generations:

Kejadian 11:9

11:9 That is why its name was called ⁶  Babel ⁷  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ⁸  to Abram, ⁹ 

“Go out ¹⁰  from your country, your relatives, and your father’s household

to the land that I will show you. ¹¹ 

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ¹²  that your descendants will be strangers ¹³  in a foreign country. ¹⁴  They will be enslaved and oppressed ¹⁵  for four hundred years.

Kejadian 19:31

19:31 Later the older daughter said ¹⁶  to the younger, “Our father is old, and there is no man anywhere nearby ¹⁷  to have sexual relations with us, ¹⁸  according to the way of all the world.

Kejadian 24:45

24:45 “Before I finished praying in my heart, ¹⁹  along came Rebekah ²⁰  with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ²¹  Set it here before my relatives and yours, ²²  and let them settle the dispute between the two of us! ²³ 

Kejadian 32:7

32:7 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 33:17

33:17 But ²⁴  Jacob traveled to Succoth ²⁵  where he built himself a house and made shelters for his livestock. That is why the place was called ²⁶  Succoth. ²⁷ 

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ²⁸  Rachel went into labor ²⁹  – and her labor was hard.

Kejadian 41:36

41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” ³⁰ 

Kejadian 41:56

41:56 While the famine was over all the earth, ³¹  Joseph opened the storehouses ³²  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 50:21

50:21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly ³³  to them.

[9:12]  ¹ tn Heb “sign.”

[9:12]  ² sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ³ tn Heb “between me and between you.”

[9:12]  ⁴ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ⁵ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[11:9]  ⁶ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ⁷ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[12:1]  ⁸ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁹ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ¹⁰ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹¹ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[15:13]  ¹² tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ¹³ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ¹⁴ tn Heb “in a land not theirs.”

[15:13]  ¹⁵ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[19:31]  ¹⁶ tn Heb “and the firstborn said.”

[19:31]  ¹⁷ tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.

[19:31]  ¹⁸ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[24:45]  ¹⁹ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

[24:45]  ²⁰ tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[31:37]  ²¹ tn Heb “what did you find from all the goods of your house?”

[31:37]  ²² tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ²³ tn Heb “that they may decide between us two.”

[33:17]  ²⁴ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ²⁵ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ²⁶ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ²⁷ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[35:16]  ²⁸ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ²⁹ tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[41:36]  ³⁰ tn Heb “and the land will not be cut off in the famine.”

[41:56]  ³¹ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ³² tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[50:21]  ³³ tn Heb “spoke to their heart.”