Kejadian 1:6

1:6 God said, “Let there be an expanse ¹  in the midst of the waters and let it separate water ²  from water.

Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 1:18

1:18 to preside over the day and the night, and to separate the light from the darkness. ³  God saw that it was good.

Kejadian 1:20

1:20 God said, “Let the water swarm with swarms ⁴  of living creatures and let birds fly ⁵  above the earth across the expanse of the sky.”

Kejadian 4:4

4:4 But Abel brought ⁶  some of the firstborn of his flock – even the fattest ⁷  of them. And the Lord was pleased with ⁸  Abel and his offering,

Kejadian 5:21

5:21 When Enoch had lived 65 years, he became the father of Methuselah.

Kejadian 7:16

7:16 Those that entered were male and female, ⁹  just as God commanded him. Then the Lord shut him in.

Kejadian 11:8

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ¹⁰  the city.

Kejadian 13:11

13:11 Lot chose for himself the whole region of the Jordan and traveled ¹¹  toward the east.

So the relatives separated from each other. ¹² 

Kejadian 14:12

14:12 They also took Abram’s nephew ¹³  Lot and his possessions when ¹⁴  they left, for Lot ¹⁵  was living in Sodom. ¹⁶ 

Kejadian 17:11

17:11 You must circumcise the flesh of your foreskins. This will be a reminder ¹⁷  of the covenant between me and you.

Kejadian 18:22

18:22 The two men turned ¹⁸  and headed ¹⁹  toward Sodom, but Abraham was still standing before the Lord. ²⁰ 

Kejadian 18:27

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ²¹  (although I am but dust and ashes), ²² 

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ²³  would you really slaughter an innocent nation? ²⁴ 

Kejadian 21:33

21:33 Abraham ²⁵  planted a tamarisk tree ²⁶  in Beer Sheba. There he worshiped the Lord, ²⁷  the eternal God.

Kejadian 24:51

24:51 Rebekah stands here before you. Take her and go so that she may become ²⁸  the wife of your master’s son, just as the Lord has decided.” ²⁹ 

Kejadian 25:12-13

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ³⁰  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

25:13 These are the names of Ishmael’s sons, by their names according to their records: ³¹  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 25:20

25:20 When Isaac was forty years old, he married Rebekah, ³²  the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. ³³ 

Kejadian 28:1-2

28:1 So Isaac called for Jacob and blessed him. Then he commanded him, “You must not marry a Canaanite woman! ³⁴  28:2 Leave immediately ³⁵  for Paddan Aram! Go to the house of Bethuel, your mother’s father, and find yourself a wife there, among the daughters of Laban, your mother’s brother.

Kejadian 30:36

30:36 Then he separated them from Jacob by a three-day journey, ³⁶  while ³⁷  Jacob was taking care of the rest of Laban’s flocks.

Kejadian 30:43

30:43 In this way Jacob ³⁸  became extremely prosperous. He owned ³⁹  large flocks, male and female servants, camels, and donkeys.

Kejadian 31:48

31:48 Laban said, “This pile of stones is a witness of our agreement ⁴⁰  today.” That is why it was called Galeed.

Kejadian 31:51

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. ⁴¹ 

Kejadian 34:2

34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, ⁴²  and sexually assaulted her. ⁴³ 

Kejadian 34:19

34:19 The young man did not delay in doing what they asked ⁴⁴  because he wanted Jacob’s daughter Dinah ⁴⁵  badly. (Now he was more important ⁴⁶  than anyone in his father’s household.) ⁴⁷ 

Kejadian 36:2

36:2 Esau took his wives from the Canaanites: ⁴⁸  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter ⁴⁹  of Zibeon the Hivite,

Kejadian 39:10

39:10 Even though she continued to speak ⁵⁰  to Joseph day after day, he did not respond ⁵¹  to her invitation to have sex with her. ⁵² 

Kejadian 41:2

41:2 seven fine-looking, fat cows were coming up out of the Nile, ⁵³  and they grazed in the reeds.

Kejadian 41:33

41:33 “So now Pharaoh should look ⁵⁴  for a wise and discerning man ⁵⁵  and give him authority ⁵⁶  over all the land of Egypt.

Kejadian 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Kejadian 46:4

46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ⁵⁷  Joseph will close your eyes.” ⁵⁸ 

[1:6]  ¹ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

[1:6]  ² tn Heb “the waters from the waters.”

[1:18]  ³ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[1:20]  ⁴ tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.

[1:20]  ⁵ tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.

[4:4]  ⁶ tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ⁷ tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

[4:4]  ⁸ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[7:16]  ⁹ tn Heb “Those that went in, male and female from all flesh they went in.”

[11:8]  ¹⁰ tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.

[13:11]  ¹¹ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ¹² tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[14:12]  ¹³ tn Heb “Lot the son of his brother.”

[14:12]  ¹⁴ tn Heb “and.”

[14:12]  ¹⁵ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[14:12]  ¹⁶ tn This disjunctive clause is circumstantial/causal, explaining that Lot was captured because he was living in Sodom at the time.

[17:11]  ¹⁷ tn Or “sign.”

[18:22]  ¹⁸ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ¹⁹ tn Heb “went.”

[18:22]  ²⁰ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[18:27]  ²¹ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ²² tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[20:4]  ²³ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ²⁴ tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[21:33]  ²⁵ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ²⁶ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ²⁷ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[24:51]  ²⁸ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ²⁹ tn Heb “as the Lord has spoken.”

[25:12]  ³⁰ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[25:13]  ³¹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[25:20]  ³² tn Heb “And Isaac was the son of forty years when he took Rebekah.”

[25:20]  ³³ sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

[28:1]  ³⁴ tn Heb “you must not take a wife from the daughters of Canaan.”

[28:2]  ³⁵ tn Heb “Arise! Go!” The first of the two imperatives is adverbial and stresses the immediacy of the departure.

[30:36]  ³⁶ tn Heb “and he put a journey of three days between himself and Jacob.”

[30:36]  sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.

[30:36]  ³⁷ tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

[30:43]  ³⁸ tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  ³⁹ tn Heb “and there were to him.”

[31:48]  ⁴⁰ tn Heb “a witness between me and you.”

[31:51]  ⁴¹ tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[34:2]  ⁴² tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

[34:2]  ⁴³ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

[34:19]  ⁴⁴ tn Heb “doing the thing.”

[34:19]  ⁴⁵ tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ⁴⁶ tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).

[34:19]  ⁴⁷ tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[36:2]  ⁴⁸ tn Heb “from the daughters of Canaan.”

[36:2]  ⁴⁹ tn Heb “daughter,” but see Gen 36:24-25.

[39:10]  ⁵⁰ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ⁵¹ tn Heb “listen to.”

[39:10]  ⁵² tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[41:2]  ⁵³ tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.

[41:33]  ⁵⁴ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ⁵⁵ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ⁵⁶ tn Heb “and let him set him.”

[46:4]  ⁵⁷ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ⁵⁸ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.