Kejadian 4:12

4:12 When you try to cultivate ¹  the

ground it will no longer yield ²  its best ³  for you. You will be a homeless wanderer ⁴  on the earth.”

Kejadian 5:3

5:3 When ⁵  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.

Kejadian 12:4

12:4 So Abram left, ⁶  just as the Lord had told him to do, ⁷  and Lot went with him. (Now ⁸  Abram was 75 years old ⁹  when he departed from Haran.)

Kejadian 13:18

13:18 So Abram moved his tents and went to live ¹⁰  by the oaks ¹¹  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 15:2

15:2 But Abram said, “O sovereign Lord, ¹²  what will you give me since ¹³  I continue to be ¹⁴  childless, and my heir ¹⁵  is ¹⁶  Eliezer of Damascus?” ¹⁷ 

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ¹⁸  servant is under your authority, ¹⁹  do to her whatever you think best.” ²⁰  Then Sarai treated Hagar ²¹  harshly, ²²  so she ran away from Sarai. ²³ 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ²⁴  to her authority.

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ²⁵  by the oaks ²⁶  of Mamre while ²⁷  he was sitting at the entrance ²⁸  to his tent during the hottest time of the day.

Kejadian 19:29

19:29 So when God destroyed ²⁹  the cities of the region, ³⁰  God honored ³¹  Abraham’s request. He removed Lot ³²  from the midst of the destruction when he destroyed ³³  the cities Lot had lived in.

Kejadian 23:4

23:4 “I am a temporary settler ³⁴  among you. Grant ³⁵  me ownership ³⁶  of a burial site among you so that I may ³⁷  bury my dead.” ³⁸ 

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ³⁹  He journeyed ⁴⁰  to the region of Aram Naharaim ⁴¹  and the city of Nahor.

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 24:67

24:67 Then Isaac brought Rebekah ⁴²  into his mother Sarah’s tent. He took her ⁴³  as his wife and loved her. ⁴⁴  So Isaac was comforted after his mother’s death. ⁴⁵ 

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ⁴⁶  in the days of Abraham. ⁴⁷  Isaac went to Abimelech king of the Philistines at Gerar.

Kejadian 26:8

26:8 After Isaac ⁴⁸  had been there a long time, ⁴⁹  Abimelech king of the Philistines happened to look out a window and observed ⁵⁰  Isaac caressing ⁵¹  his wife Rebekah.

Kejadian 27:38-39

27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ⁵²  Then Esau wept loudly. ⁵³ 

27:39 So his father Isaac said to him,

“Indeed, ⁵⁴  your home will be

away from the richness ⁵⁵  of the earth,

and away from the dew of the sky above.

Kejadian 29:30

29:30 Jacob ⁵⁶  had marital relations ⁵⁷  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ⁵⁸  for seven more years. ⁵⁹ 

Kejadian 37:13-14

37:13 Israel said to Joseph, “Your brothers ⁶⁰  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ⁶¹  Joseph replied. ⁶²  37:14 So Jacob ⁶³  said to him, “Go now and check on ⁶⁴  the welfare ⁶⁵  of your brothers and of the flocks, and bring me word.” So Jacob ⁶⁶  sent him from the valley of Hebron.

Kejadian 38:21

38:21 He asked the men who were there, ⁶⁷  “Where is the cult prostitute ⁶⁸  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ⁶⁹  and they stood beside the other cows at the edge of the river. ⁷⁰ 

Kejadian 41:19

41:19 Then ⁷¹  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ⁷²  as these in all the land of Egypt!

Kejadian 43:25

43:25 They got their gifts ready for Joseph’s arrival ⁷³  at noon, for they had heard ⁷⁴  that they were to have a meal ⁷⁵  there.

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Kejadian 44:28

44:28 The first disappeared ⁷⁶  and I said, “He has surely been torn to pieces.” I have not seen him since.

Kejadian 44:30

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ⁷⁷ 

Kejadian 46:5

46:5 Then Jacob started out ⁷⁸  from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him.

Kejadian 46:8

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

Kejadian 46:12

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

[4:12]  ¹ tn Heb “work.”

[4:12]  ² tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ³ tn Heb “its strength.”

[4:12]  ⁴ tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[5:3]  ⁵ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[12:4]  ⁶ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ⁷ tn Heb “just as the Lord said to him.”

[12:4]  ⁸ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ⁹ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[13:18]  ¹⁰ tn Heb “he came and lived.”

[13:18]  ¹¹ tn Or “terebinths.”

[15:2]  ¹² tn The Hebrew text has אֲדֹנָי יֱהוִה (’adonay yehvih, “Master, Lord”). Since the tetragrammaton (YHWH) usually is pointed with the vowels for the Hebrew word אֲדֹנָי (’adonay, “master”) to avoid pronouncing the divine name, that would lead in this place to a repetition of אֲדֹנָי. So the tetragrammaton is here pointed with the vowels for the word אֱלֹהִים (’elohim, “God”) instead. That would produce the reading of the Hebrew as “Master, God” in the Jewish textual tradition. But the presence of “Master” before the holy name is rather compelling evidence that the original would have been “Master, Lord,” which is rendered here “sovereign Lord.”

[15:2]  ¹³ tn The vav (ו) disjunctive at the beginning of the clause is circumstantial, expressing the cause or reason.

[15:2]  ¹⁴ tn Heb “I am going.”

[15:2]  ¹⁵ tn Heb “the son of the acquisition of my house.”

[15:2]  sn For the custom of designating a member of the household as heir, see C. H. Gordon, “Biblical Customs and the Nuzu Tablets,” Biblical Archaeologist Reader, 2:21-33.

[15:2]  ¹⁶ tn The pronoun is anaphoric here, equivalent to the verb “to be” (R. J. Williams, Hebrew Syntax, 23, §115).

[15:2]  ¹⁷ sn The sentence in the Hebrew text employs a very effective wordplay on the name Damascus: “The son of the acquisition (בֶּן־מֶשֶׁק, ben-mesheq) of my house is Eliezer of Damascus (דַּמֶּשֶׁק, dammesheq).” The words are not the same; they have different sibilants. But the sound play gives the impression that “in the nomen is the omen.” Eliezer the Damascene will be Abram’s heir if Abram dies childless because “Damascus” seems to mean that. See M. F. Unger, “Some Comments on the Text of Genesis 15:2-3,” JBL 72 (1953): 49-50; H. L. Ginsberg, “Abram’s ‘Damascene’ Steward,” BASOR 200 (1970): 31-32.

[16:6]  ¹⁸ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ¹⁹ tn Heb “in your hand.”

[16:6]  ²⁰ tn Heb “what is good in your eyes.”

[16:6]  ²¹ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ²² tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ²³ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:9]  ²⁴ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[18:1]  ²⁵ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ²⁶ tn Or “terebinths.”

[18:1]  ²⁷ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ²⁸ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[19:29]  ²⁹ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ³⁰ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ³¹ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.

[19:29]  ³² sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ³³ tn Heb “the overthrow when [he] overthrew.”

[23:4]  ³⁴ tn Heb “a resident alien and a settler.”

[23:4]  ³⁵ tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.

[23:4]  ³⁶ tn Or “possession.”

[23:4]  ³⁷ tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

[23:4]  ³⁸ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[24:10]  ³⁹ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ⁴⁰ tn Heb “and he arose and went.”

[24:10]  ⁴¹ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[24:67]  ⁴² tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ⁴³ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ⁴⁴ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ⁴⁵ tn Heb “after his mother.” This must refer to Sarah’s death.

[26:1]  ⁴⁶ tn Heb “in addition to the first famine which was.”

[26:1]  ⁴⁷ sn This account is parallel to two similar stories about Abraham (see Gen 12:10-20; 20:1-18). Many scholars do not believe there were three similar incidents, only one that got borrowed and duplicated. Many regard the account about Isaac as the original, which then was attached to the more important person, Abraham, with supernatural elements being added. For a critique of such an approach, see R. Alter, The Art of Biblical Narrative, 47-62. It is more likely that the story illustrates the proverb “like father, like son” (see T. W. Mann, The Book of the Torah, 53). In typical human fashion the son follows his father’s example of lying to avoid problems. The appearance of similar events reported in a similar way underscores the fact that the blessing has now passed to Isaac, even if he fails as his father did.

[26:8]  ⁴⁸ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ⁴⁹ tn Heb “and it happened when the days were long to him there.”

[26:8]  ⁵⁰ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ⁵¹ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[27:38]  ⁵² tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ⁵³ tn Heb “and Esau lifted his voice and wept.”

[27:39]  ⁵⁴ tn Heb “look.”

[27:39]  ⁵⁵ tn Heb “from the fatness.”

[29:30]  ⁵⁶ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ⁵⁷ tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  ⁵⁸ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ⁵⁹ tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[37:13]  ⁶⁰ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ⁶¹ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ⁶² tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) 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.

[37:14]  ⁶³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ⁶⁴ tn Heb “see.”

[37:14]  ⁶⁵ tn Heb “peace.”

[37:14]  ⁶⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[38:21]  ⁶⁷ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ⁶⁸ sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[41:3]  ⁶⁹ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁷⁰ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:19]  ⁷¹ tn Heb “And look.”

[41:19]  ⁷² tn The word “cows” is supplied here in the translation for stylistic reasons.

[43:25]  ⁷³ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁷⁴ tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁷⁵ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[44:28]  ⁷⁶ tn Heb “went forth from me.”

[44:30]  ⁷⁷ tn Heb “his life is bound up in his life.”

[46:5]  ⁷⁸ tn Heb “arose.”