Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ¹  for 300 years, ²  and he had other ³  sons and daughters.

Kejadian 7:16

7:16 Those that entered were male and female, ⁴  just as God commanded him. Then the Lord shut him in.

Kejadian 9:24

9:24 When Noah awoke from his drunken stupor ⁵  he learned ⁶  what his youngest son had done ⁷  to him.

Kejadian 11:10

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood.

Kejadian 14:4

14:4 For twelve years ⁸  they had served Kedorlaomer, but in the thirteenth year ⁹  they rebelled. ¹⁰ 

Kejadian 24:50

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ¹¹  Our wishes are of no concern. ¹² 

Kejadian 27:5

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ¹³  When Esau went out to the open fields to hunt down some wild game and bring it back, ¹⁴ 

Kejadian 31:49

31:49 It was also called Mizpah ¹⁵  because he said, “May the Lord watch ¹⁶  between us ¹⁷  when we are out of sight of one another. ¹⁸ 

Kejadian 34:27

34:27 Jacob’s sons killed them ¹⁹  and looted the city because their sister had been violated. ²⁰ 

Kejadian 41:21

41:21 When they had eaten them, ²¹  no one would have known ²²  that they had done so, for they were just as bad-looking as before. Then I woke up.

Kejadian 42:1

Joseph’s Brothers in Egypt

42:1 When Jacob heard ²³  there was grain in Egypt, he ²⁴  said to his sons, “Why are you looking at each other?” ²⁵ 

Kejadian 43:26

43:26 When Joseph came home, they presented him with the gifts they had brought inside, ²⁶  and they bowed down to the ground before him.

Kejadian 45:2

45:2 He wept loudly; ²⁷  the Egyptians heard it and Pharaoh’s household heard about it. ²⁸ 

Kejadian 45:15

45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

[5:22]  ¹ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ² tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ³ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[7:16]  ⁴ tn Heb “Those that went in, male and female from all flesh they went in.”

[9:24]  ⁵ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ⁶ tn Heb “he knew.”

[9:24]  ⁷ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[14:4]  ⁸ tn The sentence simply begins with “twelve years”; it serves as an adverbial accusative giving the duration of their bondage.

[14:4]  ⁹ tn This is another adverbial accusative of time.

[14:4]  ¹⁰ sn The story serves as a foreshadowing of the plight of the kingdom of Israel later. Eastern powers came and forced the western kingdoms into submission. Each year, then, they would send tribute east – to keep them away. Here, in the thirteenth year, they refused to send the tribute (just as later Hezekiah rebelled against Assyria). And so in the fourteenth year the eastern powers came to put them down again. This account from Abram’s life taught future generations that God can give victory over such threats – that people did not have to live in servitude to tyrants from the east.

[24:50]  ¹¹ tn Heb “From the Lord the matter has gone out.”

[24:50]  ¹² tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[27:5]  ¹³ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ¹⁴ tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[31:49]  ¹⁵ tn Heb “and Mizpah.”

[31:49]  ¹⁶ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ¹⁷ tn Heb “between me and you.”

[31:49]  ¹⁸ tn Heb “for we will be hidden, each man from his neighbor.”

[34:27]  ¹⁹ tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.

[34:27]  ²⁰ tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.

[41:21]  ²¹ tn Heb “when they went inside them.”

[41:21]  ²² tn Heb “it was not known.”

[42:1]  ²³ tn Heb “saw.”

[42:1]  ²⁴ tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:1]  ²⁵ sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.

[43:26]  ²⁶ tn Heb “into the house.”

[45:2]  ²⁷ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ²⁸ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.