Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 2:21

2:21 So the Lord God caused the man to fall into a deep sleep, ⁴  and while he was asleep, ⁵  he took part of the man’s side ⁶  and closed up the place with flesh. ⁷ 

Kejadian 12:4-5

12:4 So Abram left, ⁸  just as the Lord had told him to do, ⁹  and Lot went with him. (Now ¹⁰  Abram was 75 years old ¹¹  when he departed from Haran.) 12:5 And Abram took his wife Sarai, his nephew ¹²  Lot, and all the possessions they had accumulated and the people they had acquired ¹³  in Haran, and they left for ¹⁴  the land of Canaan. They entered the land of Canaan.

Kejadian 18:7

18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ¹⁵  who quickly prepared it. ¹⁶ 

Kejadian 19:28

19:28 He looked out toward ¹⁷  Sodom and Gomorrah and all the land of that region. ¹⁸  As he did so, he saw the smoke rising up from the land like smoke from a furnace. ¹⁹ 

Kejadian 20:13

20:13 When God made me wander ²⁰  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ²¹  Every place we go, say about me, “He is my brother.”’”

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ²²  replied to Abraham in the hearing ²³  of the sons of Heth – before all who entered the gate ²⁴  of his city –

Kejadian 24:22

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka ²⁵  and two gold bracelets weighing ten shekels ²⁶  and gave them to her. ²⁷ 

Kejadian 29:12

29:12 When Jacob explained ²⁸  to Rachel that he was a relative of her father ²⁹  and the son of Rebekah, she ran and told her father.

Kejadian 30:37

30:37 But Jacob took fresh-cut branches from poplar, almond, and plane trees. He made white streaks by peeling them, making the white inner wood in the branches visible.

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ³⁰  Set it here before my relatives and yours, ³¹  and let them settle the dispute between the two of us! ³² 

Kejadian 33:18

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near ³³  the city.

Kejadian 37:21

37:21 When Reuben heard this, he rescued Joseph ³⁴  from their hands, ³⁵  saying, ³⁶  “Let’s not take his life!” ³⁷ 

Kejadian 38:9

38:9 But Onan knew that the child ³⁸  would not be considered his. ³⁹  So whenever ⁴⁰  he had sexual relations with ⁴¹  his brother’s wife, he withdrew prematurely ⁴²  so as not to give his brother a descendant.

Kejadian 40:13

40:13 In three more days Pharaoh will reinstate you ⁴³  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ⁴⁴  when you were cupbearer.

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ⁴⁵  and they stood beside the other cows at the edge of the river. ⁴⁶ 

Kejadian 41:19

41:19 Then ⁴⁷  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ⁴⁸  as these in all the land of Egypt!

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴⁹  and was at the point of tears. ⁵⁰  So he went to his room and wept there.

Kejadian 47:30

47:30 but when I rest ⁵¹  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁵²  said, “I will do as you say.”

[1:11]  ¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[2:21]  ⁴ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

[2:21]  ⁵ tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

[2:21]  ⁶ tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

[2:21]  ⁷ tn Heb “closed up the flesh under it.”

[12:4]  ⁸ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ⁹ tn Heb “just as the Lord said to him.”

[12:4]  ¹⁰ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ¹¹ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[12:5]  ¹² tn Heb “the son of his brother.”

[12:5]  ¹³ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ¹⁴ tn Heb “went out to go.”

[18:7]  ¹⁵ tn Heb “the young man.”

[18:7]  ¹⁶ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[19:28]  ¹⁷ tn Heb “upon the face of.”

[19:28]  ¹⁸ tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:28]  ¹⁹ tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

[19:28]  sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

[20:13]  ²⁰ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ²¹ tn Heb “This is your loyal deed which you can do for me.”

[23:10]  ²² tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ²³ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ²⁴ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[24:22]  ²⁵ sn A beka weighed about 5-6 grams (0.2 ounce).

[24:22]  ²⁶ sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).

[24:22]  ²⁷ tn The words “and gave them to her” are not in the Hebrew text, but are implied.

[29:12]  ²⁸ tn Heb “declared.”

[29:12]  ²⁹ tn Heb “that he [was] the brother of her father.”

[31:37]  ³⁰ tn Heb “what did you find from all the goods of your house?”

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

[31:37]  ³² tn Heb “that they may decide between us two.”

[33:18]  ³³ tn Heb “in front of.”

[37:21]  ³⁴ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ³⁵ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ³⁶ tn Heb “and he said.”

[37:21]  ³⁷ tn Heb “we must not strike him down [with respect to] life.”

[38:9]  ³⁸ tn Heb “offspring.”

[38:9]  ³⁹ tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.

[38:9]  ⁴⁰ tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.

[38:9]  ⁴¹ tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  ⁴² tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.

[40:13]  ⁴³ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ⁴⁴ tn Heb “according to the former custom.”

[41:3]  ⁴⁵ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁴⁶ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:19]  ⁴⁷ tn Heb “And look.”

[41:19]  ⁴⁸ tn The word “cows” is supplied here in the translation for stylistic reasons.

[43:30]  ⁴⁹ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁵⁰ tn Heb “and he sought to weep.”

[47:30]  ⁵¹ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁵² tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.