Kejadian 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ¹  burst open and the floodgates of the heavens ²  were opened.

Kejadian 12:11

12:11 As he approached ³  Egypt, he said to his wife Sarai, “Look, ⁴  I know that you are a beautiful woman. ⁵ 

Kejadian 13:7

13:7 So there were quarrels ⁶  between Abram’s herdsmen and Lot’s herdsmen. ⁷  (Now the Canaanites and the Perizzites were living in the land at that time.) ⁸ 

Kejadian 14:15

14:15 Then, during the night, ⁹  Abram ¹⁰  divided his forces ¹¹  against them and defeated them. He chased them as far as Hobah, which is north ¹²  of Damascus.

Kejadian 18:10

18:10 One of them ¹³  said, “I will surely return ¹⁴  to you when the season comes round again, ¹⁵  and your wife Sarah will have a son!” ¹⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ¹⁷ 

Kejadian 19:33

19:33 So that night they made their father drunk with wine, ¹⁸  and the older daughter ¹⁹  came and had sexual relations with her father. ²⁰  But he was not aware that she had sexual relations with him and then got up. ²¹ 

Kejadian 38:12

38:12 After some time ²²  Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with ²³  his friend Hirah the Adullamite.

Kejadian 40:11

40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his ²⁴  cup, and put the cup in Pharaoh’s hand.” ²⁵ 

Kejadian 43:25

43:25 They got their gifts ready for Joseph’s arrival ²⁶  at noon, for they had heard ²⁷  that they were to have a meal ²⁸  there.

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ²⁹  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

[7:11]  ¹ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ² sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[12:11]  ³ tn Heb “drew near to enter.”

[12:11]  ⁴ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ⁵ tn Heb “a woman beautiful of appearance are you.”

[13:7]  ⁶ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ⁷ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ⁸ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[14:15]  ⁹ tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ¹⁰ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ¹¹ tn Heb “he divided himself…he and his servants.”

[14:15]  ¹² tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[18:10]  ¹³ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ¹⁴ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ¹⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ¹⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ¹⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[19:33]  ¹⁸ tn Heb “drink wine.”

[19:33]  ¹⁹ tn Heb “the firstborn.”

[19:33]  ²⁰ tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.

[19:33]  ²¹ tn Heb “and he did not know when she lay down and when she arose.”

[38:12]  ²² sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.

[38:12]  ²³ tn Heb “and he went up to the shearers of his sheep, he and.”

[40:11]  ²⁴ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ²⁵ sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[43:25]  ²⁶ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ²⁷ tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ²⁸ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[48:1]  ²⁹ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.