Kejadian 2:15

2:15 The Lord God took the man and placed ¹  him in the orchard in ²  Eden to care for it and to maintain it. ³ 

Kejadian 2:18

2:18 The Lord God said, “It is not good for the man to be alone. ⁴  I will make a companion ⁵  for him who corresponds to him.” ⁶ 

Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ⁷  you have done?” And the woman replied, “The serpent ⁸  tricked ⁹  me, and I ate.”

Kejadian 3:21

3:21 The Lord God made garments from skin ¹⁰  for Adam and his wife, and clothed them.

Kejadian 3:23

3:23 So the Lord God expelled him ¹¹  from the orchard in Eden to cultivate the ground from which he had been taken.

Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ¹²  to the Lord, the Most High God, Creator of heaven and earth, and vow ¹³ 

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ¹⁴  pregnant

and are about to give birth ¹⁵  to a son.

You are to name him Ishmael, ¹⁶ 

for the Lord has heard your painful groans. ¹⁷ 

Kejadian 19:13

19:13 because we are about to destroy ¹⁸  it. The outcry against this place ¹⁹  is so great before the Lord that he ²⁰  has sent us to destroy it.”

Kejadian 21:33

21:33 Abraham ²¹  planted a tamarisk tree ²²  in Beer Sheba. There he worshiped the Lord, ²³  the eternal God.

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ²⁴  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ²⁵  replied.

Kejadian 27:20

27:20 But Isaac asked his son, “How in the world ²⁶  did you find it so quickly, ²⁷  my son?” “Because the Lord your God brought it to me,” ²⁸  he replied. ²⁹ 

[2:15]  ¹ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ² tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

[2:15]  ³ tn Heb “to work it and to keep it.”

[2:15]  sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.

[2:18]  ⁴ tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

[2:18]  ⁵ tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

[2:18]  ⁶ tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

[3:13]  ⁷ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ⁸ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ⁹ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[3:21]  ¹⁰ sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[3:23]  ¹¹ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

[14:22]  ¹² tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ¹³ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[16:11]  ¹⁴ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ¹⁵ tn The active participle refers here to something that is about to happen.

[16:11]  ¹⁶ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ¹⁷ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[19:13]  ¹⁸ tn The Hebrew participle expresses an imminent action here.

[19:13]  ¹⁹ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ²⁰ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

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

[21:33]  ²² 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]  ²³ 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.

[22:1]  ²⁴ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ²⁵ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[27:20]  ²⁶ tn Heb “What is this?” The enclitic pronoun “this” adds emphasis to the question, which is comparable to the English rhetorical question, “How in the world?”

[27:20]  ²⁷ tn Heb “you hastened to find.” In translation the infinitive becomes the main verb and the first verb becomes adverbial.

[27:20]  ²⁸ tn Heb “caused to meet before me.”

[27:20]  ²⁹ tn Heb “and he said, ‘Because the Lord your God….’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.