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 14:23

14:23 that I will take nothing ⁶  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ⁷  who made Abram rich.’

Kejadian 15:7

15:7 The Lord said ⁸  to him, “I am the Lord ⁹  who brought you out from Ur of the Chaldeans ¹⁰  to give you this land to possess.”

Kejadian 27:34

27:34 When Esau heard ¹¹  his father’s words, he wailed loudly and bitterly. ¹²  He said to his father, “Bless me too, my father!”

Kejadian 27:38

27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ¹³  Then Esau wept loudly. ¹⁴ 

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ¹⁵  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ¹⁶ 

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ¹⁷  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ¹⁸  on my head.

Kejadian 41:44

41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission ¹⁹  no one ²⁰  will move his hand or his foot ²¹  in all the land of Egypt.”

Kejadian 45:3-4

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt.

Kejadian 49:29

49:29 Then he instructed them, ²²  “I am about to go ²³  to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.

[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.

[14:23]  ⁶ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ⁷ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[15:7]  ⁸ tn Heb “And he said.”

[15:7]  ⁹ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ¹⁰ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[27:34]  ¹¹ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ¹² tn Heb “and he yelled [with] a great and bitter yell to excess.”

[27:38]  ¹³ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ¹⁴ tn Heb “and Esau lifted his voice and wept.”

[35:11]  ¹⁵ 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 its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ¹⁶ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[40:16]  ¹⁷ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ¹⁸ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:44]  ¹⁹ tn Heb “apart from you.”

[41:44]  ²⁰ tn Heb “no man,” but here “man” is generic, referring to people in general.

[41:44]  ²¹ tn The idiom “lift up hand or foot” means “take any action” here.

[49:29]  ²² tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

[49:29]  ²³ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.