Kejadian 9:26

9:26 He also said,

“Worthy of praise is ¹  the Lord, the God of Shem!

May Canaan be the slave of Shem! ² 

Kejadian 49:8

49:8 Judah, ³  your brothers will praise you.

Your hand will be on the neck of your enemies,

your father’s sons will bow down before you.

Kejadian 14:20

14:20 Worthy of praise is ⁴  the Most High God,

who delivered ⁵  your enemies into your hand.”

Abram gave Melchizedek ⁶  a tenth of everything.

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁷  for my master! The Lord has led me ⁸  to the house ⁹  of my master’s relatives!” ¹⁰ 

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ¹¹  of my master’s brother for his son.

Kejadian 30:13

30:13 Leah said, “How happy I am, ¹²  for women ¹³  will call me happy!” So she named him Asher. ¹⁴ 

Kejadian 12:15

12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife ¹⁵  was taken ¹⁶  into the household of Pharaoh, ¹⁷ 

Kejadian 29:35

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ¹⁸  Then she stopped having children.

Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹⁹  the Most High God,

Creator ²⁰  of heaven and earth. ²¹ 

[9:26]  ¹ tn Heb “blessed be.”

[9:26]  ² tn Heb “a slave to him”; the referent (Shem) has been specified in the translation for clarity.

[49:8]  ³ sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.

[14:20]  ⁴ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ⁵ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ⁶ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[24:27]  ⁷ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁸ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁹ tn Here “house” is an adverbial accusative of termination.

[24:27]  ¹⁰ tn Heb “brothers.”

[24:48]  ¹¹ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[30:13]  ¹² tn The Hebrew statement apparently means “with my happiness.”

[30:13]  ¹³ tn Heb “daughters.”

[30:13]  ¹⁴ sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

[12:15]  ¹⁵ tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

[12:15]  ¹⁶ tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

[12:15]  ¹⁷ tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

[29:35]  ¹⁸ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[14:19]  ¹⁹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ²⁰ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ²¹ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.