Kejadian 3:17

3:17 But to Adam ¹  he said,

“Because you obeyed ²  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground ³  thanks to you; ⁴ 

in painful toil you will eat ⁵  of it all the days of your life.

Kejadian 11:3

11:3 Then they said to one another, ⁶  “Come, let’s make bricks and bake them thoroughly.” ⁷  (They had brick instead of stone and tar ⁸  instead of mortar.) ⁹ 

Kejadian 14:5

14:5 In the fourteenth year, Kedorlaomer and the kings who were his allies came and defeated ¹⁰  the Rephaites in Ashteroth Karnaim, the Zuzites in Ham, the Emites in Shaveh Kiriathaim,

Kejadian 14:13

14:13 A fugitive ¹¹  came and told Abram the Hebrew. ¹²  Now Abram was living by the oaks ¹³  of Mamre the Amorite, the brother ¹⁴  of Eshcol and Aner. (All these were allied by treaty ¹⁵  with Abram.) ¹⁶ 

Kejadian 23:6

23:6 “Listen, sir, ¹⁷  you are a mighty prince ¹⁸  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ¹⁹  from burying your dead.”

Kejadian 24:15

24:15 Before he had finished praying, there came Rebekah ²⁰  with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). ²¹ 

Kejadian 31:8

31:8 If he said, ²²  ‘The speckled animals ²³  will be your wage,’ then the entire flock gave birth to speckled offspring. But if he said, ‘The streaked animals will be your wage,’ then the entire flock gave birth to streaked offspring.

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ²⁴  In the presence of our relatives ²⁵  identify whatever is yours and take it.” ²⁶  (Now Jacob did not know that Rachel had stolen them.) ²⁷ 

Kejadian 31:41

31:41 This was my lot ²⁸  for twenty years in your house: I worked like a slave ²⁹  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ³⁰  – in the mouth of his sack. So we have returned it. ³¹ 

Kejadian 48:19

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ³²  of nations.”

Kejadian 49:26

49:26 The blessings of your father are greater

than ³³  the blessings of the eternal mountains ³⁴ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ³⁵ 

[3:17]  ¹ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  ² tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  ³ 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]  ⁴ 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]  ⁵ 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.

[11:3]  ⁶ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁷ 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]  ⁸ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ⁹ tn The disjunctive clause gives information parenthetical to the narrative.

[14:5]  ¹⁰ tn The Hebrew verb נָכָה (nakhah) means “to attack, to strike, to smite.” In this context it appears that the strike was successful, and so a translation of “defeated” is preferable.

[14:13]  ¹¹ tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ¹² sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ¹³ tn Or “terebinths.”

[14:13]  ¹⁴ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ¹⁵ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ¹⁶ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[23:6]  ¹⁷ tn Heb “Hear us, my lord.”

[23:6]  ¹⁸ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ¹⁹ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[24:15]  ²⁰ tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.

[24:15]  ²¹ tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[31:8]  ²² tn In the protasis (“if” section) of this conditional clause, the imperfect verbal form has a customary nuance – whatever he would say worked to Jacob’s benefit.

[31:8]  ²³ tn Heb “speckled” (twice this verse). The word “animals” (after the first occurrence of “speckled”) and “offspring” (after the second) have been supplied in the translation for stylistic reasons. The same two terms (“animals” and “offspring”) have been supplied after the two occurrences of “streaked” later in this verse.

[31:32]  ²⁴ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ²⁵ tn Heb “brothers.”

[31:32]  ²⁶ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ²⁷ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[31:41]  ²⁸ tn Heb “this to me.”

[31:41]  ²⁹ tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[43:21]  ³⁰ tn Heb “in its weight.”

[43:21]  ³¹ tn Heb “brought it back in our hand.”

[48:19]  ³² tn Heb “fullness.”

[49:26]  ³³ tn Heb “have prevailed over.”

[49:26]  ³⁴ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ³⁵ tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.