Kejadian 2:16

2:16 Then the Lord God commanded ¹  the man, “You may freely eat ²  fruit ³  from every tree of the orchard,

Kejadian 6:3

6:3 So the Lord said, “My spirit will not remain in ⁴  humankind indefinitely, ⁵  since ⁶  they ⁷  are mortal. ⁸  They ⁹  will remain for 120 more years.” ¹⁰ 

Kejadian 9:12

9:12 And God said, “This is the guarantee ¹¹  of the covenant I am making ¹²  with you ¹³  and every living creature with you, a covenant ¹⁴  for all subsequent ¹⁵  generations:

Kejadian 12:4

12:4 So Abram left, ¹⁶  just as the Lord had told him to do, ¹⁷  and Lot went with him. (Now ¹⁸  Abram was 75 years old ¹⁹  when he departed from Haran.)

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ²⁰  servant is under your authority, ²¹  do to her whatever you think best.” ²²  Then Sarai treated Hagar ²³  harshly, ²⁴  so she ran away from Sarai. ²⁵ 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ²⁶  to her authority.

Kejadian 19:16

19:16 When Lot ²⁷  hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. ²⁸  They led them away and placed them ²⁹  outside the city.

Kejadian 19:19

19:19 Your ³⁰  servant has found favor with you, ³¹  and you have shown me great ³²  kindness ³³  by sparing ³⁴  my life. But I am not able to escape to the mountains because ³⁵  this disaster will overtake ³⁶  me and I’ll die. ³⁷ 

Kejadian 19:22

19:22 Run there quickly, ³⁸  for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) ³⁹ 

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ⁴⁰  ‘Surely no one fears God in this place. They will kill me because of ⁴¹  my wife.’

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 21:16

21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot ⁴²  away; for she thought, ⁴³  “I refuse to watch the child die.” ⁴⁴  So she sat across from him and wept uncontrollably. ⁴⁵ 

Kejadian 22:6

22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, ⁴⁶  and the two of them walked on together.

Kejadian 24:20

24:20 She quickly emptied ⁴⁷  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 30:39

30:39 When the sheep mated ⁴⁸  in front of the branches, they ⁴⁹  gave birth to young that were streaked or speckled or spotted.

Kejadian 30:42

30:42 But if the animals were weaker, he did not set the branches there. ⁵⁰  So the weaker animals ended up belonging to Laban ⁵¹  and the stronger animals to Jacob.

Kejadian 31:36

31:36 Jacob became angry ⁵²  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁵³  “What sin of mine prompted you to chase after me in hot pursuit? ⁵⁴ 

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ⁵⁵  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ⁵⁶ 

Kejadian 34:16

34:16 Then we will give ⁵⁷  you our daughters to marry, ⁵⁸  and we will take your daughters as wives for ourselves, and we will live among you and become one people.

Kejadian 38:16

38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ⁵⁹  (He did not realize ⁶⁰  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ⁶¹ 

Kejadian 39:23

39:23 The warden did not concern himself ⁶²  with anything that was in Joseph’s ⁶³  care because the Lord was with him and whatever he was doing the Lord was making successful.

Kejadian 40:8

40:8 They told him, “We both had dreams, ⁶⁴  but there is no one to interpret them.” Joseph responded, “Don’t interpretations belong to God? Tell them ⁶⁵  to me.”

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” ⁶⁶  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 41:34

41:34 Pharaoh should do ⁶⁷  this – he should appoint ⁶⁸  officials ⁶⁹  throughout the land to collect one-fifth of the produce of the land of Egypt ⁷⁰  during the seven years of abundance.

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ⁷¹  they turned trembling one to another ⁷²  and said, “What in the world has God done to us?” ⁷³ 

Kejadian 43:9

43:9 I myself pledge security ⁷⁴  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ⁷⁵ 

Kejadian 43:14-15

43:14 May the sovereign God ⁷⁶  grant you mercy before the man so that he may release ⁷⁷  your other brother ⁷⁸  and Benjamin! As for me, if I lose my children I lose them.” ⁷⁹ 

43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt ⁸⁰  and stood before Joseph.

Kejadian 44:12

44:12 Then the man ⁸¹  searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack!

Kejadian 47:24

47:24 When you gather in the crop, ⁸²  give ⁸³  one-fifth of it to Pharaoh, and the rest ⁸⁴  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 47:30

47:30 but when I rest ⁸⁵  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁸⁶  said, “I will do as you say.”

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ⁸⁷ 

all my life long to this day,

[2:16]  ¹ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ² tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ³ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[6:3]  ⁴ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ⁵ tn Or “forever.”

[6:3]  ⁶ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁷ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ⁸ tn Heb “flesh.”

[6:3]  ⁹ tn See the note on “they” earlier in this verse.

[6:3]  ¹⁰ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[9:12]  ¹¹ tn Heb “sign.”

[9:12]  ¹² 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]  ¹³ tn Heb “between me and between you.”

[9:12]  ¹⁴ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ¹⁵ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[12:4]  ¹⁶ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ¹⁷ tn Heb “just as the Lord said to him.”

[12:4]  ¹⁸ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ¹⁹ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[16:6]  ²⁰ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ²¹ tn Heb “in your hand.”

[16:6]  ²² tn Heb “what is good in your eyes.”

[16:6]  ²³ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ²⁴ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ²⁵ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:9]  ²⁶ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[19:16]  ²⁷ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[19:16]  ²⁸ tn Heb “in the compassion of the Lord to them.”

[19:16]  ²⁹ tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).

[19:19]  ³⁰ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ³¹ tn Heb “in your eyes.”

[19:19]  ³² tn Heb “you made great your kindness.”

[19:19]  ³³ sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ³⁴ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ³⁵ tn Heb “lest.”

[19:19]  ³⁶ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ³⁷ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[19:22]  ³⁸ tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.

[19:22]  ³⁹ tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).

[20:11]  ⁴⁰ tn Heb “Because I said.”

[20:11]  ⁴¹ tn Heb “over the matter of.”

[21:16]  ⁴² sn A bowshot would be a distance of about a hundred yards (ninety meters).

[21:16]  ⁴³ tn Heb “said.”

[21:16]  ⁴⁴ tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

[21:16]  ⁴⁵ tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.

[22:6]  ⁴⁶ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[24:20]  ⁴⁷ tn Heb “and she hurried and emptied.”

[30:39]  ⁴⁸ tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  ⁴⁹ tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[30:42]  ⁵⁰ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  ⁵¹ tn Heb “were for Laban.”

[31:36]  ⁵² tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁵³ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁵⁴ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:53]  ⁵⁵ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ⁵⁶ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[34:16]  ⁵⁷ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  ⁵⁸ tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.

[38:16]  ⁵⁹ tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.

[38:16]  ⁶⁰ tn Heb “for he did not know that.”

[38:16]  ⁶¹ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[39:23]  ⁶² tn Heb “was not looking at anything.”

[39:23]  ⁶³ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[40:8]  ⁶⁴ tn Heb “a dream we dreamed.”

[40:8]  ⁶⁵ tn The word “them” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[40:20]  ⁶⁶ 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).

[41:34]  ⁶⁷ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁶⁸ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁶⁹ 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]  ⁷⁰ 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.

[42:28]  ⁷¹ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ⁷² tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ⁷³ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[43:9]  ⁷⁴ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ⁷⁵ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[43:14]  ⁷⁶ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[43:14]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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.

[43:15]  ⁸⁰ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

[44:12]  ⁸¹ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[47:24]  ⁸² tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁸³ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁸⁴ tn Heb “four parts.”

[47:30]  ⁸⁵ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁸⁶ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:15]  ⁸⁷ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.