Kejadian 7:2

7:2 You must take with you seven ¹  of every kind of clean animal, ²  the male and its mate, ³  two of every kind of unclean animal, the male and its mate,

Kejadian 9:12

9:12 And God said, “This is the guarantee ⁴  of the covenant I am making ⁵  with you ⁶  and every living creature with you, a covenant ⁷  for all subsequent ⁸  generations:

Kejadian 10:9

10:9 He was a mighty hunter ⁹  before the Lord. ¹⁰  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”)

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ¹¹  servant is under your authority, ¹²  do to her whatever you think best.” ¹³  Then Sarai treated Hagar ¹⁴  harshly, ¹⁵  so she ran away from Sarai. ¹⁶ 

Kejadian 17:13

17:13 They must indeed be circumcised, ¹⁷  whether born in your house or bought with money. The sign of my covenant ¹⁸  will be visible in your flesh as a permanent ¹⁹  reminder.

Kejadian 18:6

18:6 So Abraham hurried into the tent and said to Sarah, “Quick! Take ²⁰  three measures ²¹  of fine flour, knead it, and make bread.” ²² 

Kejadian 18:10

18:10 One of them ²³  said, “I will surely return ²⁴  to you when the season comes round again, ²⁵  and your wife Sarah will have a son!” ²⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ²⁷ 

Kejadian 18:14

18:14 Is anything impossible ²⁸  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ²⁹ 

Kejadian 18:30

18:30 Then Abraham ³⁰  said, “May the Lord not be angry ³¹  so that I may speak! ³²  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Kejadian 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ³³  said to him, “My father, get up ³⁴  and eat some of your son’s wild game. Then you can bless me.” ³⁵ 

Kejadian 29:18

29:18 Since Jacob had fallen in love with ³⁶  Rachel, he said, “I’ll serve you seven years in exchange for your younger daughter Rachel.”

Kejadian 31:16

31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

Kejadian 31:38

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks.

Kejadian 33:5

33:5 When Esau ³⁷  looked up ³⁸  and saw the women and the children, he asked, “Who are these people with you?” Jacob ³⁹  replied, “The children whom God has graciously given ⁴⁰  your servant.”

Kejadian 34:14

34:14 They said to them, “We cannot give ⁴¹  our sister to a man who is not circumcised, for it would be a disgrace ⁴²  to us.

Kejadian 39:12

39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ⁴³  outside. ⁴⁴ 

Kejadian 42:37

42:37 Then Reuben said to his father, “You may ⁴⁵  put my two sons to death if I do not bring him back to you. Put him in my care ⁴⁶  and I will bring him back to you.”

Kejadian 43:29

43:29 When Joseph looked up ⁴⁷  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.” ⁴⁸ 

[7:2]  ¹ tn Or “seven pairs” (cf. NRSV).

[7:2]  ² sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ³ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[9:12]  ⁴ tn Heb “sign.”

[9:12]  ⁵ 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]  ⁶ tn Heb “between me and between you.”

[9:12]  ⁷ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ⁸ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[10:9]  ⁹ tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ¹⁰ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[16:6]  ¹¹ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ¹² tn Heb “in your hand.”

[16:6]  ¹³ tn Heb “what is good in your eyes.”

[16:6]  ¹⁴ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ¹⁵ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ¹⁶ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[17:13]  ¹⁷ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ¹⁸ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ¹⁹ tn Or “an eternal.”

[18:6]  ²⁰ tn The word “take” is supplied in the translation for stylistic reasons. In the Hebrew text the sentence lacks a verb other than the imperative “hurry.” The elliptical structure of the language reflects Abraham’s haste to get things ready quickly.

[18:6]  ²¹ sn Three measures (Heb “three seahs”) was equivalent to about twenty quarts (twenty-two liters) of flour, which would make a lot of bread. The animal prepared for the meal was far more than the three visitors needed. This was a banquet for royalty. Either it had been a lonely time for Abraham and the presence of visitors made him very happy, or he sensed this was a momentous visit.

[18:6]  ²² sn The bread was the simple, round bread made by bedouins that is normally prepared quickly for visitors.

[18:10]  ²³ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ²⁴ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ²⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ²⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:14]  ²⁸ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ²⁹ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[18:30]  ³⁰ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ³¹ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ³² tn After the jussive, the cohortative indicates purpose/result.

[27:31]  ³³ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ³⁴ tn Or “arise” (i.e., sit up).

[27:31]  ³⁵ tn Heb “so that your soul may bless me.”

[29:18]  ³⁶ tn Heb “Jacob loved.”

[33:5]  ³⁷ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ³⁸ tn Heb “lifted up his eyes.”

[33:5]  ³⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁴⁰ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[34:14]  ⁴¹ tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ⁴² tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[39:12]  ⁴³ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ⁴⁴ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[42:37]  ⁴⁵ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ⁴⁶ tn Heb “my hand.”

[43:29]  ⁴⁷ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

[43:29]  ⁴⁸ sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.