Kejadian 1:14

1:14 God said, “Let there be lights ¹  in the expanse ²  of the sky to separate the day from the night, and let them be signs ³  to indicate seasons and days and years,

Kejadian 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ⁴  It was so.

Kejadian 2:2

2:2 By ⁵  the seventh day God finished the work that he had been doing, ⁶  and he ceased ⁷  on the seventh day all the work that he had been doing.

Kejadian 20:3

20:3 But God appeared ⁸  to Abimelech in a dream at night and said to him, “You are as good as dead ⁹  because of the woman you have taken, for she is someone else’s wife.” ¹⁰ 

Kejadian 20:13

20:13 When God made me wander ¹¹  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ¹²  Every place we go, say about me, “He is my brother.”’”

Kejadian 21:19

21:19 Then God enabled Hagar to see a well of water. ¹³  She went over and filled the skin with water, and then gave the boy a drink.

Kejadian 24:12

24:12 He prayed, “O Lord, God of my master Abraham, guide me today. ¹⁴  Be faithful ¹⁵  to my master Abraham.

Kejadian 24:42

24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, ¹⁶  may events unfold as follows: ¹⁷ 

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ¹⁸  and given me a son.” That is why ¹⁹  she named him Dan. ²⁰ 

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ²¹  that God is witness to your actions.” ²² 

Kejadian 33:5

33:5 When Esau ²³  looked up ²⁴  and saw the women and the children, he asked, “Who are these people with you?” Jacob ²⁵  replied, “The children whom God has graciously given ²⁶  your servant.”

Kejadian 33:11

33:11 Please take my present ²⁷  that was brought to you, for God has been generous ²⁸  to me and I have all I need.” ²⁹  When Jacob urged him, he took it. ³⁰ 

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ³¹  because there God had revealed himself ³²  to him when he was fleeing from his brother.

Kejadian 40:8

40:8 They told him, “We both had dreams, ³³  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ³⁴  to me.”

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ³⁵  for God sent me ³⁶  ahead of you to preserve life!

Kejadian 45:7

45:7 God sent me ³⁷  ahead of you to preserve you ³⁸  on the earth and to save your lives ³⁹  by a great deliverance.

Kejadian 45:9

45:9 Now go up to my father quickly ⁴⁰  and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay!

Kejadian 48:9

48:9 Joseph said to his father, “They are the ⁴¹  sons God has given me in this place.” His father ⁴²  said, “Bring them to me so I may bless them.” ⁴³ 

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁴⁴  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁴⁵ 

[1:14]  ¹ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ² tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ³ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

[1:24]  ⁴ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[2:2]  ⁵ tn Heb “on/in the seventh day.”

[2:2]  ⁶ tn Heb “his work which he did [or “made”].”

[2:2]  ⁷ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[20:3]  ⁸ tn Heb “came.”

[20:3]  ⁹ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ¹⁰ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:13]  ¹¹ 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]  ¹² tn Heb “This is your loyal deed which you can do for me.”

[21:19]  ¹³ tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.

[24:12]  ¹⁴ tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).

[24:12]  ¹⁵ tn Heb “act in loyal love with” or “show kindness to.”

[24:42]  ¹⁶ tn Heb “if you are making successful my way on which I am going.”

[24:42]  ¹⁷ tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[30:6]  ¹⁸ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ¹⁹ tn Or “therefore.”

[30:6]  ²⁰ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[31:50]  ²¹ tn Heb “see.”

[31:50]  ²² tn Heb “between me and you.”

[33:5]  ²³ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ²⁴ tn Heb “lifted up his eyes.”

[33:5]  ²⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ²⁶ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[33:11]  ²⁷ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ²⁸ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ²⁹ tn Heb “all.”

[33:11]  ³⁰ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[35:7]  ³¹ sn The name El-Bethel means “God of Bethel.”

[35:7]  ³² tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[40:8]  ³³ tn Heb “a dream we dreamed.”

[40:8]  ³⁴ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[45:5]  ³⁵ tn Heb “let there not be anger in your eyes.”

[45:5]  ³⁶ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[45:7]  ³⁷ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ³⁸ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ³⁹ tn The infinitive gives a second purpose for God’s action.

[45:9]  ⁴⁰ tn Heb “hurry and go up.”

[48:9]  ⁴¹ tn Heb “my.”

[48:9]  ⁴² tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ⁴³ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.

[50:20]  ⁴⁴ tn Heb “you devised against me evil.”

[50:20]  ⁴⁵ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”