Kejadian 2:22

2:22 Then the Lord God made ¹  a woman from the part he had taken out of the man, and he brought her to the man.

Kejadian 4:9-10

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ²  And he replied, “I don’t know! Am I my brother’s guardian?” ³  4:10 But the Lord said, “What have you done? ⁴  The voice ⁵  of your brother’s blood is crying out to me from the ground!

Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ⁶  began to worship ⁷  the Lord.

Kejadian 6:5

6:5 But the Lord saw ⁸  that the wickedness of humankind had become great on the earth. Every inclination ⁹  of the thoughts ¹⁰  of their minds ¹¹  was only evil ¹²  all the time. ¹³ 

Kejadian 11:8

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ¹⁴  the city.

Kejadian 15:4

15:4 But look, ¹⁵  the word of the Lord came to him: “This man ¹⁶  will not be your heir, ¹⁷  but instead ¹⁸  a son ¹⁹  who comes from your own body will be ²⁰  your heir.” ²¹ 

Kejadian 16:7

16:7 The Lord’s angel ²²  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ²³ 

Kejadian 18:13

18:13 The Lord said to Abraham, “Why ²⁴  did Sarah laugh and say, ‘Will I really ²⁵  have a child when I am old?’

Kejadian 18:15

18:15 Then Sarah lied, saying, “I did not laugh,” because she was afraid. But the Lord said, “No! You did laugh.” ²⁶ 

Kejadian 18:20

18:20 So the Lord said, “The outcry against ²⁷  Sodom and Gomorrah is so great and their sin so blatant ²⁸ 

Kejadian 18:22

18:22 The two men turned ²⁹  and headed ³⁰  toward Sodom, but Abraham was still standing before the Lord. ³¹ 

Kejadian 18:26

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Kejadian 24:50-51

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ³²  Our wishes are of no concern. ³³  24:51 Rebekah stands here before you. Take her and go so that she may become ³⁴  the wife of your master’s son, just as the Lord has decided.” ³⁵ 

Kejadian 24:56

24:56 But he said to them, “Don’t detain me – the Lord ³⁶  has granted me success on my journey. Let me leave now so I may return ³⁷  to my master.”

Kejadian 26:2

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ³⁸  settle down in the land that I will point out to you. ³⁹ 

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ⁴⁰  because the Lord blessed him. ⁴¹ 

Kejadian 28:16

28:16 Then Jacob woke up ⁴²  and thought, ⁴³  “Surely the Lord is in this place, but I did not realize it!”

Kejadian 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁴⁴  and to your relatives. I will be with you.” ⁴⁵ 

Kejadian 31:49

31:49 It was also called Mizpah ⁴⁶  because he said, “May the Lord watch ⁴⁷  between us ⁴⁸  when we are out of sight of one another. ⁴⁹ 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁵⁰  He granted him favor in the sight of the prison warden. ⁵¹ 

[2:22]  ¹ tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done.

[4:9]  ² sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ³ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[4:10]  ⁴ sn What have you done? Again the Lord’s question is rhetorical (see Gen 3:13), condemning Cain for his sin.

[4:10]  ⁵ tn The word “voice” is a personification; the evidence of Abel’s shed blood condemns Cain, just as a human eyewitness would testify in court. For helpful insights, see G. von Rad, Biblical Interpretations in Preaching; and L. Morris, “The Biblical Use of the Term ‘Blood,’” JTS 6 (1955/56): 77-82.

[4:26]  ⁶ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ⁷ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[6:5]  ⁸ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ⁹ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ¹⁰ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ¹¹ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ¹² sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ¹³ tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[11:8]  ¹⁴ 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.

[15:4]  ¹⁵ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹⁶ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹⁷ tn Heb “inherit you.”

[15:4]  ¹⁸ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ¹⁹ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ²⁰ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ²¹ tn Heb “will inherit you.”

[16:7]  ²² tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ²³ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[18:13]  ²⁴ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ²⁵ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[18:15]  ²⁶ tn Heb “And he said, ‘No, but you did laugh.’” The referent (the Lord) has been specified in the translation for clarity.

[18:20]  ²⁷ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ²⁸ tn Heb “heavy.”

[18:22]  ²⁹ 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]  ³⁰ tn Heb “went.”

[18:22]  ³¹ 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.

[24:50]  ³² tn Heb “From the Lord the matter has gone out.”

[24:50]  ³³ tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[24:51]  ³⁴ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ³⁵ tn Heb “as the Lord has spoken.”

[24:56]  ³⁶ tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.

[24:56]  ³⁷ tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[26:2]  ³⁸ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

[26:2]  ³⁹ tn Heb “say to you.”

[26:12]  ⁴⁰ tn Heb “a hundredfold.”

[26:12]  ⁴¹ tn This final clause explains why Isaac had such a bountiful harvest.

[28:16]  ⁴² tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ⁴³ tn Heb “said.”

[31:3]  ⁴⁴ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁴⁵ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:49]  ⁴⁶ tn Heb “and Mizpah.”

[31:49]  ⁴⁷ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ⁴⁸ tn Heb “between me and you.”

[31:49]  ⁴⁹ tn Heb “for we will be hidden, each man from his neighbor.”

[39:21]  ⁵⁰ tn Heb “and he extended to him loyal love.”

[39:21]  ⁵¹ tn Or “the chief jailer” (also in the following verses).