Kejadian 1:30

1:30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground – everything that has the breath of life in it – I give ¹  every green plant for food.” It was so.

Kejadian 3:15

3:15 And I will put hostility ²  between you and the woman

and between your offspring and her offspring; ³ 

her offspring will attack ⁴  your head,

and ⁵  you ⁶  will attack her offspring’s heel.” ⁷ 

Kejadian 6:18

6:18 but I will confirm ⁸  my covenant with you. You will enter ⁹  the ark – you, your sons, your wife, and your sons’ wives with you.

Kejadian 7:8

7:8 Pairs ¹⁰  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground,

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ¹¹  and the name of Nahor’s wife was Milcah; ¹²  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ¹³ 

Kejadian 14:16

14:16 He retrieved all the stolen property. ¹⁴  He also brought back his nephew Lot and his possessions, as well as the women and the rest of ¹⁵  the people.

Kejadian 19:15

19:15 At dawn ¹⁶  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ¹⁷  or else you will be destroyed when the city is judged!” ¹⁸ 

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ¹⁹  also has borne children to your brother Nahor –

Kejadian 24:20

24:20 She quickly emptied ²⁰  her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.

Kejadian 24:32

24:32 So Abraham’s servant ²¹  went to the house and unloaded ²²  the camels. Straw and feed were given ²³  to the camels, and water was provided so that he and the men who were with him could wash their feet. ²⁴ 

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 25:22

25:22 But the children struggled ²⁵  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ²⁶  So she asked the Lord, ²⁷ 

Kejadian 32:12

32:12 But you ²⁸  said, ‘I will certainly make you prosper ²⁹  and will make ³⁰  your descendants like the sand on the seashore, too numerous to count.’” ³¹ 

Kejadian 32:17

32:17 He instructed the servant leading the first herd, ³²  “When my brother Esau meets you and asks, ‘To whom do you belong? ³³  Where are you going? Whose herds are you driving?’ ³⁴ 

Kejadian 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ³⁵  Jacob thought, ³⁶  “I will first appease him ³⁷  by sending a gift ahead of me. ³⁸  After that I will meet him. ³⁹  Perhaps he will accept me.” ⁴⁰ 

Kejadian 32:22

32:22 During the night Jacob quickly took ⁴¹  his two wives, his two female servants, and his eleven sons ⁴²  and crossed the ford of the Jabbok. ⁴³ 

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 ⁴⁴  the city.

Kejadian 34:24

34:24 All the men who assembled at the city gate ⁴⁵  agreed with ⁴⁶  Hamor and his son Shechem. Every male who assembled at the city gate ⁴⁷  was circumcised.

Kejadian 35:3

35:3 Let us go up at once ⁴⁸  to Bethel. Then I will make ⁴⁹  an altar there to God, who responded to me in my time of distress ⁵⁰  and has been with me wherever I went.” ⁵¹ 

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ⁵²  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Kejadian 37:14

37:14 So Jacob ⁵³  said to him, “Go now and check on ⁵⁴  the welfare ⁵⁵  of your brothers and of the flocks, and bring me word.” So Jacob ⁵⁶  sent him from the valley of Hebron.

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁵⁷ 

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ⁵⁸  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ⁵⁹  and there is no one who can interpret ⁶⁰  it. But I have heard about you, that ⁶¹  you can interpret dreams.” ⁶² 

Kejadian 41:34

41:34 Pharaoh should do ⁶³  this – he should appoint ⁶⁴  officials ⁶⁵  throughout the land to collect one-fifth of the produce of the land of Egypt ⁶⁶  during the seven years of abundance.

Kejadian 43:14

43:14 May the sovereign God ⁶⁷  grant you mercy before the man so that he may release ⁶⁸  your other brother ⁶⁹  and Benjamin! As for me, if I lose my children I lose them.” ⁷⁰ 

Kejadian 43:29

43:29 When Joseph looked up ⁷¹  and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” ⁷² 

Kejadian 44:2

44:2 Then put ⁷³  my cup – the silver cup – in the mouth of the youngest one’s sack, along with the money for his grain.” He did as Joseph instructed. ⁷⁴ 

Kejadian 46:15

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ⁷⁵ 

Kejadian 47:24

47:24 When you gather in the crop, ⁷⁶  give ⁷⁷  one-fifth of it to Pharaoh, and the rest ⁷⁸  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ⁷⁹  and will multiply you. ⁸⁰  I will make you into a group of nations, and I will give this land to your descendants ⁸¹  as an everlasting possession.’ ⁸² 

Kejadian 48:14

48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ⁸³  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

[1:30]  ¹ tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.

[3:15]  ² tn The Hebrew word translated “hostility” is derived from the root אֵיב (’ev, “to be hostile, to be an adversary [or enemy]”). The curse announces that there will be continuing hostility between the serpent and the woman. The serpent will now live in a “battle zone,” as it were.

[3:15]  ³ sn The Hebrew word translated “offspring” is a collective singular. The text anticipates the ongoing struggle between human beings (the woman’s offspring) and deadly poisonous snakes (the serpent’s offspring). An ancient Jewish interpretation of the passage states: “He made the serpent, cause of the deceit, press the earth with belly and flank, having bitterly driven him out. He aroused a dire enmity between them. The one guards his head to save it, the other his heel, for death is at hand in the proximity of men and malignant poisonous snakes.” See Sib. Or. 1:59-64. For a similar interpretation see Josephus, Ant. 1.1.4 (1.50-51).

[3:15]  ⁴ tn Heb “he will attack [or “bruise”] you [on] the head.” The singular pronoun and verb agree grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “head” is an adverbial accusative, locating the blow. A crushing blow to the head would be potentially fatal.

[3:15]  ⁵ tn Or “but you will…”; or “as they attack your head, you will attack their heel.” The disjunctive clause (conjunction + subject + verb) is understood as contrastive. Both clauses place the subject before the verb, a construction that is sometimes used to indicate synchronic action (see Judg 15:14).

[3:15]  ⁶ sn You will attack her offspring’s heel. Though the conflict will actually involve the serpent’s offspring (snakes) and the woman’s offspring (human beings), v. 15b for rhetorical effect depicts the conflict as being between the serpent and the woman’s offspring, as if the serpent will outlive the woman. The statement is personalized for the sake of the addressee (the serpent) and reflects the ancient Semitic concept of corporate solidarity, which emphasizes the close relationship between a progenitor and his offspring. Note Gen 28:14, where the Lord says to Jacob, “Your offspring will be like the dust of the earth, and you [second masculine singular] will spread out in all directions.” Jacob will “spread out” in all directions through his offspring, but the text states the matter as if this will happen to him personally.

[3:15]  ⁷ tn Heb “you will attack him [on] the heel.” The verb (translated “attack”) is repeated here, a fact that is obscured by some translations (e.g., NIV “crush…strike”). The singular pronoun agrees grammatically with the collective singular noun “offspring.” For other examples of singular verb and pronominal forms being used with the collective singular “offspring,” see Gen 16:10; 22:17; 24:60. The word “heel” is an adverbial accusative, locating the blow. A bite on the heel from a poisonous serpent is potentially fatal.

[3:15]  sn The etiological nature of v. 15 is apparent, though its relevance for modern western man is perhaps lost because we rarely come face to face with poisonous snakes. Ancient Israelites, who often encountered snakes in their daily activities (see, for example, Eccl 10:8; Amos 5:19), would find the statement quite meaningful as an explanation for the hostility between snakes and humans. (In the broader ancient Near Eastern context, compare the Mesopotamian serpent omens. See H. W. F. Saggs, The Greatness That Was Babylon, 309.) This ongoing struggle, when interpreted in light of v. 15, is a tangible reminder of the conflict introduced into the world by the first humans’ rebellion against God. Many Christian theologians (going back to Irenaeus) understand v. 15 as the so-called protevangelium, supposedly prophesying Christ’s victory over Satan (see W. Witfall, “Genesis 3:15 – a Protevangelium?” CBQ 36 [1974]: 361-65; and R. A. Martin, “The Earliest Messianic Interpretation of Genesis 3:15,” JBL 84 [1965]: 425-27). In this allegorical approach, the woman’s offspring is initially Cain, then the whole human race, and ultimately Jesus Christ, the offspring (Heb “seed”) of the woman (see Gal 4:4). The offspring of the serpent includes the evil powers and demons of the spirit world, as well as those humans who are in the kingdom of darkness (see John 8:44). According to this view, the passage gives the first hint of the gospel. Satan delivers a crippling blow to the Seed of the woman (Jesus), who in turn delivers a fatal blow to the Serpent (first defeating him through the death and resurrection [1 Cor 15:55-57] and then destroying him in the judgment [Rev 12:7-9; 20:7-10]). However, the grammatical structure of Gen 3:15b does not suggest this view. The repetition of the verb “attack,” as well as the word order, suggests mutual hostility is being depicted, not the defeat of the serpent. If the serpent’s defeat were being portrayed, it is odd that the alleged description of his death comes first in the sentence. If he has already been crushed by the woman’s “Seed,” how can he bruise his heel? To sustain the allegorical view, v. 15b must be translated in one of the following ways: “he will crush your head, even though you attack his heel” (in which case the second clause is concessive) or “he will crush your head as you attack his heel” (the clauses, both of which place the subject before the verb, may indicate synchronic action).

[6:18]  ⁸ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ⁹ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[7:8]  ¹⁰ tn Heb “two two” meaning “in twos.”

[11:29]  ¹¹ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ¹² sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[13:16]  ¹³ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[14:16]  ¹⁴ tn The word “stolen” is supplied in the translation for clarification.

[14:16]  ¹⁵ tn The phrase “the rest of “ has been supplied in the translation for clarification.

[19:15]  ¹⁶ tn Heb “When dawn came up.”

[19:15]  ¹⁷ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ¹⁸ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[22:20]  ¹⁹ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[24:20]  ²⁰ tn Heb “and she hurried and emptied.”

[24:32]  ²¹ tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ²² tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

[24:32]  ²³ tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ²⁴ tn Heb “and water to wash his feet and the feet of the men who were with him.”

[25:22]  ²⁵ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ²⁶ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ²⁷ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[32:12]  ²⁸ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ²⁹ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ³⁰ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ³¹ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[32:17]  ³² tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ³³ tn Heb “to whom are you?”

[32:17]  ³⁴ tn Heb “and to whom are these before you?”

[32:20]  ³⁵ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ³⁶ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ³⁷ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ³⁸ tn Heb “with a gift going before me.”

[32:20]  ³⁹ tn Heb “I will see his face.”

[32:20]  ⁴⁰ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[32:22]  ⁴¹ tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  ⁴² tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).

[32:22]  ⁴³ sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[33:18]  ⁴⁴ tn Heb “in front of.”

[34:24]  ⁴⁵ tn Heb “all those going out the gate of his city.”

[34:24]  ⁴⁶ tn Heb “listened to.”

[34:24]  ⁴⁷ tn Heb “all those going out the gate of his city.”

[35:3]  ⁴⁸ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁴⁹ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁵⁰ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁵¹ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:22]  ⁵² tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:22]  sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).

[37:14]  ⁵³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ⁵⁴ tn Heb “see.”

[37:14]  ⁵⁵ tn Heb “peace.”

[37:14]  ⁵⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[39:22]  ⁵⁷ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[40:20]  ⁵⁸ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[41:15]  ⁵⁹ tn Heb “dreamed a dream.”

[41:15]  ⁶⁰ tn Heb “there is no one interpreting.”

[41:15]  ⁶¹ tn Heb “saying.”

[41:15]  ⁶² tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[41:34]  ⁶³ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁶⁴ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁶⁵ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ⁶⁶ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[43:14]  ⁶⁷ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ⁶⁸ tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

[43:14]  ⁶⁹ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

[43:14]  ⁷⁰ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

[43:29]  ⁷¹ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

[43:29]  ⁷² sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

[44:2]  ⁷³ tn The imperfect verbal form is used here to express Joseph’s instructions.

[44:2]  ⁷⁴ tn Heb “and he did according to the word of Joseph which he spoke.”

[46:15]  ⁷⁵ tn Heb “all the lives of his sons and his daughters, thirty-three.”

[47:24]  ⁷⁶ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁷⁷ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁷⁸ tn Heb “four parts.”

[48:4]  ⁷⁹ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ⁸⁰ tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ⁸¹ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁸² tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

[48:14]  ⁸³ tn The disjunctive clause is circumstantial-concessive here.