Kejadian 4:23

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ¹  for hurting me.

Kejadian 8:11

8:11 When ²  the dove returned to him in the evening, there was ³  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 12:16

12:16 and he did treat Abram well ⁴  on account of her. Abram received ⁵  sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.

Kejadian 18:24

18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ⁶  the place for the sake of the fifty godly people who are in it?

Kejadian 18:29

18:29 Abraham ⁷  spoke to him again, ⁸  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

Kejadian 18:31

18:31 Abraham ⁹  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 19:29

19:29 So when God destroyed ¹⁰  the cities of the region, ¹¹  God honored ¹²  Abraham’s request. He removed Lot ¹³  from the midst of the destruction when he destroyed ¹⁴  the cities Lot had lived in.

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ¹⁵  ‘Surely no one fears God in this place. They will kill me because of ¹⁶  my wife.’

Kejadian 24:65

24:65 and asked ¹⁷  Abraham’s servant, ¹⁸  “Who is that man walking in the field toward us?” “That is my master,” the servant replied. ¹⁹  So she took her veil and covered herself.

Kejadian 26:1

Isaac and Abimelech

26:1 There was a famine in the land, subsequent to the earlier famine that occurred ²⁰  in the days of Abraham. ²¹  Isaac went to Abimelech king of the Philistines at Gerar.

Kejadian 26:9

26:9 So Abimelech summoned Isaac and said, “She is really ²²  your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” ²³ 

Kejadian 28:9

28:9 So Esau went to Ishmael and married ²⁴  Mahalath, the sister of Nebaioth and daughter of Abraham’s son Ishmael, along with the wives he already had.

Kejadian 29:20

29:20 So Jacob worked for seven years to acquire Rachel. ²⁵  But they seemed like only a few days to him ²⁶  because his love for her was so great. ²⁷ 

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ²⁸  he gave me this one too.” So she named him Simeon. ²⁹ 

Kejadian 38:9

38:9 But Onan knew that the child ³⁰  would not be considered his. ³¹  So whenever ³²  he had sexual relations with ³³  his brother’s wife, he withdrew prematurely ³⁴  so as not to give his brother a descendant.

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ³⁵  She said, “How you have broken out of the womb!” ³⁶  So he was named Perez. ³⁷ 

Kejadian 41:32

41:32 The dream was repeated to Pharaoh ³⁸  because the matter has been decreed ³⁹  by God, and God will make it happen soon. ⁴⁰ 

Kejadian 42:22

42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ⁴¹ 

Kejadian 48:10

48:10 Now Israel’s eyes were failing ⁴²  because of his age; he was not able to see well. So Joseph ⁴³  brought his sons ⁴⁴  near to him, and his father ⁴⁵  kissed them and embraced them.

[4:23]  ¹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[8:11]  ² tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ³ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[12:16]  ⁴ sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.

[12:16]  ⁵ tn Heb “and there was to him.”

[18:24]  ⁶ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[18:29]  ⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ⁸ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:31]  ⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:29]  ¹⁰ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ¹¹ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ¹² 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]  ¹³ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ¹⁴ tn Heb “the overthrow when [he] overthrew.”

[20:11]  ¹⁵ tn Heb “Because I said.”

[20:11]  ¹⁶ tn Heb “over the matter of.”

[24:65]  ¹⁷ tn Heb “and she said to.”

[24:65]  ¹⁸ tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

[24:65]  ¹⁹ tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[26:1]  ²⁰ tn Heb “in addition to the first famine which was.”

[26:1]  ²¹ 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.

[26:9]  ²² tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.

[26:9]  ²³ tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).

[28:9]  ²⁴ tn Heb “took for a wife.”

[29:20]  ²⁵ tn Heb “in exchange for Rachel.”

[29:20]  ²⁶ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ²⁷ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[29:33]  ²⁸ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ²⁹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[38:9]  ³⁰ tn Heb “offspring.”

[38:9]  ³¹ tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.

[38:9]  ³² tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.

[38:9]  ³³ tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  ³⁴ tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.

[38:29]  ³⁵ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ³⁶ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ³⁷ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[41:32]  ³⁸ tn Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”

[41:32]  ³⁹ tn Heb “established.”

[41:32]  ⁴⁰ tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.

[42:22]  ⁴¹ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[48:10]  ⁴² tn Heb “heavy.”

[48:10]  sn The disjunctive clause provides supplemental information that is important to the story. The weakness of Israel’s sight is one of several connections between this chapter and Gen 27. Here there are two sons, and it appears that the younger is being blessed over the older by a blind old man. While it was by Jacob’s deception in chap. 27, here it is with Jacob’s full knowledge.

[48:10]  ⁴³ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:10]  ⁴⁴ tn Heb “them”; the referent (Joseph’s sons) has been specified in the translation for clarity.

[48:10]  ⁴⁵ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.