Kejadian 29:11

29:11 Then Jacob kissed Rachel and began to weep loudly. ¹ 

Kejadian 49:5

49:5 Simeon and Levi are brothers,

weapons of violence are their knives! ² 

Kejadian 45:2

45:2 He wept loudly; ³  the Egyptians heard it and Pharaoh’s household heard about it. ⁴ 

Kejadian 27:34

27:34 When Esau heard ⁵  his father’s words, he wailed loudly and bitterly. ⁶  He said to his father, “Bless me too, my father!”

Kejadian 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ⁷  as if we were ⁸  spying on the land.

Kejadian 27:38

27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ⁹  Then Esau wept loudly. ¹⁰ 

Kejadian 39:14

39:14 she called for her household servants and said to them, “See, my husband brought ¹¹  in a Hebrew man ¹²  to us to humiliate us. ¹³  He tried to have sex with me, ¹⁴  but I screamed loudly. ¹⁵ 

Kejadian 42:7

42:7 When Joseph saw his brothers, he recognized them, but he pretended to be a stranger ¹⁶  to them and spoke to them harshly. He asked, “Where do you come from?” They answered, ¹⁷  “From the land of Canaan, to buy grain for food.” ¹⁸ 

Kejadian 19:9

19:9 “Out of our way!” ¹⁹  they cried, and “This man came to live here as a foreigner, ²⁰  and now he dares to judge us! ²¹  We’ll do more harm ²²  to you than to them!” They kept ²³  pressing in on Lot until they were close enough ²⁴  to break down the door.

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ²⁵  Then I’ll depart, ²⁶  because you know how hard I’ve worked for you.” ²⁷ 

Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ²⁸  So she named him Naphtali. ²⁹ 

Kejadian 31:6

31:6 You know that I’ve worked for your father as hard as I could, ³⁰ 

Kejadian 39:15

39:15 When he heard me raise ³¹  my voice and scream, he left his outer garment beside me and ran outside.”

Kejadian 39:18

39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”

Kejadian 6:11

6:11 The earth was ruined ³²  in the sight of ³³  God; the earth was filled with violence. ³⁴ 

Kejadian 5:28-29

5:28 When Lamech had lived 182 years, he had a son. 5:29 He named him Noah, ³⁵  saying, “This one will bring us comfort ³⁶  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”

Kejadian 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ³⁷  you have done to me? Why didn’t you tell me that she was your wife?

Kejadian 30:29

30:29 “You know how I have worked for you,” Jacob replied, ³⁸  “and how well your livestock have fared under my care. ³⁹ 

Kejadian 31:31

31:31 “I left secretly because I was afraid!” ⁴⁰  Jacob replied to Laban. “I thought ⁴¹  you might take your daughters away from me by force. ⁴² 

Kejadian 41:57

41:57 People from every country ⁴³  came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.

Kejadian 11:3

11:3 Then they said to one another, ⁴⁴  “Come, let’s make bricks and bake them thoroughly.” ⁴⁵  (They had brick instead of stone and tar ⁴⁶  instead of mortar.) ⁴⁷ 

Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 6:13

6:13 So God said ⁴⁸  to Noah, “I have decided that all living creatures must die, ⁴⁹  for the earth is filled with violence because of them. Now I am about to destroy ⁵⁰  them and the earth.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁵¹  Joseph opened the storehouses ⁵²  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 43:3

43:3 But Judah said to him, “The man solemnly warned ⁵³  us, ‘You will not see my face ⁵⁴  unless your brother is with you.’

Kejadian 47:20

47:20 So Joseph bought all the land of Egypt for Pharaoh. Each ⁵⁵  of the Egyptians sold his field, for the famine was severe. ⁵⁶  So the land became Pharaoh’s.

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁵⁷  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 49:7

49:7 Cursed be their anger, for it was fierce,

and their fury, for it was cruel.

I will divide them in Jacob,

and scatter them in Israel! ⁵⁸ 

Kejadian 3:17

3:17 But to Adam ⁵⁹  he said,

“Because you obeyed ⁶⁰  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground ⁶¹  thanks to you; ⁶² 

in painful toil you will eat ⁶³  of it all the days of your life.

Kejadian 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ⁶⁴  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ⁶⁵  and he rebuked you last night.”

[29:11]  ¹ tn Heb “and he lifted up his voice and wept.” The idiom calls deliberate attention to the fact that Jacob wept out loud.

[49:5]  ² tn The meaning of the Hebrew word מְכֵרָה (mÿkherah) is uncertain. It has been rendered (1) “habitations”; (2) “merchandise”; (3) “counsels”; (4) “swords”; (5) “wedding feasts.” If it is from the verb כָּרַת (karat) and formed after noun patterns for instruments and tools (maqtil, miqtil form), then it would refer to “knives.” Since the verb is used in Exod 4:25 for circumcision, the idea would be “their circumcision knives,” an allusion to the events of Gen 34 (see M. J. Dahood, “‘MKRTYHM’ in Genesis 49,5,” CBQ 23 [1961]: 54-56). Another explanation also connects the word to the events of Gen 34 as a reference to the intended “wedding feast” for Dinah which could take place only after the men of Shechem were circumcised (see D. W. Young, “A Ghost Word in the Testament of Jacob (Gen 49:5)?” JBL 100 [1981]: 335-422).

[45:2]  ³ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ⁴ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

[27:34]  ⁵ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ⁶ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[42:30]  ⁷ tn Heb “made us.”

[42:30]  ⁸ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[27:38]  ⁹ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ¹⁰ tn Heb “and Esau lifted his voice and wept.”

[39:14]  ¹¹ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ¹² sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ¹³ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ¹⁴ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ¹⁵ tn Heb “and I cried out with a loud voice.”

[42:7]  ¹⁶ sn But pretended to be a stranger. Joseph intends to test his brothers to see if they have changed and have the integrity to be patriarchs of the tribes of Israel. He will do this by putting them in the same situations that they and he were in before. The first test will be to awaken their conscience.

[42:7]  ¹⁷ tn Heb “said.”

[42:7]  ¹⁸ tn The verb is denominative, meaning “to buy grain”; the word “food” could simply be the direct object, but may also be an adverbial accusative.

[19:9]  ¹⁹ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ²⁰ tn Heb “to live as a resident alien.”

[19:9]  ²¹ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ²² tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ²³ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ²⁴ tn Heb “and they drew near.”

[30:26]  ²⁵ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ²⁶ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ²⁷ tn Heb “for you, you know my service [with] which I have served you.”

[30:8]  ²⁸ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ²⁹ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[31:6]  ³⁰ tn Heb “with all my strength.”

[39:15]  ³¹ tn Heb “that I raised.”

[6:11]  ³² tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.

[6:11]  ³³ tn Heb “before.”

[6:11]  ³⁴ tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).

[5:29]  ³⁵ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ³⁶ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[12:18]  ³⁷ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[30:29]  ³⁸ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ³⁹ tn Heb “and how your cattle were with me.”

[31:31]  ⁴⁰ tn Heb “and Jacob answered and said to Laban, ‘Because I was afraid.’” This statement is a not a response to the question about Laban’s household gods that immediately precedes, but to the earlier question about Jacob’s motivation for leaving so quickly and secretly (see v. 27). For this reason the words “I left secretly” are supplied in the translation to indicate the connection to Laban’s earlier question in v. 27. Additionally the order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons.

[31:31]  ⁴¹ tn Heb “for I said.”

[31:31]  ⁴² tn Heb “lest you steal your daughters from with me.”

[41:57]  ⁴³ tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.

[11:3]  ⁴⁴ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁴⁵ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ⁴⁶ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ⁴⁷ tn The disjunctive clause gives information parenthetical to the narrative.

[6:13]  ⁴⁸ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁴⁹ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁵⁰ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[41:56]  ⁵¹ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁵² tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[43:3]  ⁵³ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ⁵⁴ tn The idiom “see my face” means “have an audience with me.”

[47:20]  ⁵⁵ tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

[47:20]  ⁵⁶ tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.

[48:1]  ⁵⁷ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[49:7]  ⁵⁸ sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.

[3:17]  ⁵⁹ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  ⁶⁰ tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  ⁶¹ sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

[3:17]  ⁶² tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

[3:17]  ⁶³ sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

[31:42]  ⁶⁴ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ⁶⁵ tn Heb “My oppression and the work of my hands God saw.”