Kejadian 3:6

3:6 When ¹  the woman saw that the tree produced fruit that was good for food, ²  was attractive ³  to the eye, and was desirable for making one wise, ⁴  she took some of its fruit and ate it. ⁵  She also gave some of it to her husband who was with her, and he ate it. ⁶ 

Kejadian 6:16

6:16 Make a roof for the ark and finish it, leaving 18 inches ⁷  from the top. ⁸  Put a door in the side of the ark, and make lower, middle, and upper decks.

Kejadian 8:9

8:9 The dove could not find a resting place for its feet because water still covered ⁹  the surface of the entire earth, and so it returned to Noah ¹⁰  in the ark. He stretched out his hand, took the dove, ¹¹  and brought it back into the ark. ¹² 

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ¹³  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ¹⁴ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ¹⁵  he is a prophet ¹⁶  and he will pray for you; thus you will live. ¹⁷  But if you don’t give her back, ¹⁸  know that you will surely die ¹⁹  along with all who belong to you.”

Kejadian 21:14

21:14 Early in the morning Abraham took ²⁰  some food ²¹  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ²²  and sent her away. So she went wandering ²³  aimlessly through the wilderness ²⁴  of Beer Sheba.

Kejadian 22:2

22:2 God ²⁵  said, “Take your son – your only son, whom you love, Isaac ²⁶  – and go to the land of Moriah! ²⁷  Offer him up there as a burnt offering ²⁸  on one of the mountains which I will indicate to ²⁹  you.”

Kejadian 22:9

22:9 When they came to the place God had told him about, Abraham built the altar there ³⁰  and arranged the wood on it. Next he tied up ³¹  his son Isaac and placed him on the altar on top of the wood.

Kejadian 26:29

26:29 so that ³²  you will not do us any harm, just as we have not harmed ³³  you, but have always treated you well ³⁴  before sending you away ³⁵  in peace. Now you are blessed by the Lord.” ³⁶ 

Kejadian 27:36

27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ³⁷  He has tripped me up ³⁸  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

Kejadian 28:15

28:15 I am with you! ³⁹  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 29:2

29:2 He saw ⁴⁰  in the field a well with ⁴¹  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ⁴²  a large stone covered the mouth of the well.

Kejadian 30:14

30:14 At the time ⁴³  of the wheat harvest Reuben went out and found some mandrake plants ⁴⁴  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.”

Kejadian 31:13

31:13 I am the God of Bethel, ⁴⁵  where you anointed ⁴⁶  the sacred stone and made a vow to me. ⁴⁷  Now leave this land immediately ⁴⁸  and return to your native land.’”

Kejadian 32:9

32:9 Then Jacob prayed, ⁴⁹  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁵⁰  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁵¹ 

Kejadian 43:23

43:23 “Everything is fine,” ⁵²  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ⁵³  I had your money.” ⁵⁴  Then he brought Simeon out to them.

Kejadian 47:18

47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our ⁵⁵  lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land.

Kejadian 48:16

48:16 the Angel ⁵⁶  who has protected me ⁵⁷ 

from all harm –

bless these boys.

May my name be named in them, ⁵⁸ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[3:6]  ¹ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ² tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ³ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ⁴ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ⁵ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ⁶ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[6:16]  ⁷ tn Heb “a cubit.”

[6:16]  ⁸ tn Heb “to a cubit you shall finish it from above.” The idea is that Noah was to leave an 18-inch opening from the top for a window for light.

[8:9]  ⁹ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ¹⁰ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ¹¹ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ¹² tn Heb “and he brought it to himself to the ark.”

[12:8]  ¹³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ¹⁴ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[20:7]  ¹⁵ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ¹⁶ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ¹⁷ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ¹⁸ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ¹⁹ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[21:14]  ²⁰ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ²¹ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ²² tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ²³ tn Heb “she went and wandered.”

[21:14]  ²⁴ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[22:2]  ²⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ²⁶ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ²⁷ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ²⁸ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ²⁹ tn Heb “which I will say to.”

[22:9]  ³⁰ sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

[22:9]  ³¹ sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.

[26:29]  ³² tn The oath formula is used: “if you do us harm” means “so that you will not do.”

[26:29]  ³³ tn Heb “touched.”

[26:29]  ³⁴ tn Heb “and just as we have done only good with you.”

[26:29]  ³⁵ tn Heb “and we sent you away.”

[26:29]  ³⁶ tn The Philistine leaders are making an observation, not pronouncing a blessing, so the translation reads “you are blessed” rather than “may you be blessed” (cf. NAB).

[27:36]  ³⁷ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ³⁸ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[28:15]  ³⁹ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[29:2]  ⁴⁰ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ⁴¹ tn Heb “and look, there.”

[29:2]  ⁴² tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[30:14]  ⁴³ tn Heb “during the days.”

[30:14]  ⁴⁴ sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.

[31:13]  ⁴⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ⁴⁶ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ⁴⁷ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ⁴⁸ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[32:9]  ⁴⁹ tn Heb “said.”

[32:9]  ⁵⁰ tn Heb “the one who said.”

[32:9]  ⁵¹ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[43:23]  ⁵² tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ⁵³ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ⁵⁴ tn Heb “your money came to me.”

[47:18]  ⁵⁵ tn Heb “my.” The expression “my lord” occurs twice more in this verse.

[48:16]  ⁵⁶ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁵⁷ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁵⁸ tn Or “be recalled through them.”