Kejadian 3:22

3:22 And the Lord God said, “Now ¹  that the man has become like one of us, ²  knowing ³  good and evil, he must not be allowed ⁴  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 4:14

4:14 Look! You are driving me off the land ⁵  today, and I must hide from your presence. ⁶  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 11:3

11:3 Then they said to one another, ⁷  “Come, let’s make bricks and bake them thoroughly.” ⁸  (They had brick instead of stone and tar ⁹  instead of mortar.) ¹⁰ 

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 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ¹⁷  as he said to himself, ¹⁸  “Can ¹⁹  a son be born to a man who is a hundred years old? ²⁰  Can Sarah ²¹  bear a child at the age of ninety?” ²² 

Kejadian 36:31

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ²³ 

Kejadian 42:16

42:16 One of you must go and get ²⁴  your brother, while ²⁵  the rest of you remain in prison. ²⁶  In this way your words may be tested to see if ²⁷  you are telling the truth. ²⁸  If not, then, as surely as Pharaoh lives, you are spies!”

Kejadian 48:7

48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow ²⁹  – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). ³⁰ 

[3:22]  ¹ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ² sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ³ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ⁴ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[4:14]  ⁵ tn Heb “from upon the surface of the ground.”

[4:14]  ⁶ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[11:3]  ⁷ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁸ 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]  ⁹ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ¹⁰ tn The disjunctive clause gives information parenthetical to the narrative.

[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.

[17:17]  ¹⁷ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ¹⁸ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ¹⁹ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ²⁰ tn Heb “to the son of a hundred years.”

[17:17]  ²¹ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ²² tn Heb “the daughter of ninety years.”

[36:31]  ²³ tn Or perhaps “before any Israelite king ruled over [them].”

[42:16]  ²⁴ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ²⁵ tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ²⁶ tn Heb “bound.”

[42:16]  ²⁷ tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ²⁸ tn Heb “the truth [is] with you.”

[48:7]  ²⁹ tn Heb “upon me, against me,” which might mean something like “to my sorrow.”

[48:7]  ³⁰ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.