Kejadian 5:7

5:7 Seth lived 807 years after he became the father of Enosh, and he had ¹  other ²  sons and daughters.

Kejadian 5:10

5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters.

Kejadian 5:13

5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters.

Kejadian 5:19

5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters.

Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ³  for 300 years, ⁴  and he had other ⁵  sons and daughters.

Kejadian 5:26

5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ⁶  sons and daughters.

Kejadian 5:30

5:30 Lamech lived 595 years after he became the father of Noah, and he had other ⁷  sons and daughters.

Kejadian 1:28

1:28 God blessed ⁸  them and said ⁹  to them, “Be fruitful and multiply! Fill the earth and subdue it! ¹⁰  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ¹¹ 

Kejadian 9:1

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Kejadian 9:7

9:7 But as for you, ¹²  be fruitful and multiply; increase abundantly on the earth and multiply on it.”

Kejadian 11:12

11:12 When Arphaxad had lived 35 years, he became the father of Shelah.

Mazmur 127:3

127:3 Yes, ¹³  sons ¹⁴  are a gift from the Lord,

the fruit of the womb is a reward.

Mazmur 144:12

144:12 Then ¹⁵  our sons will be like plants,

that quickly grow to full size. ¹⁶ 

Our daughters will be like corner pillars, ¹⁷ 

carved like those in a palace. ¹⁸ 

[5:7]  ¹ tn Heb “he fathered.”

[5:7]  ² tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:22]  ³ 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]  ⁴ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

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

[5:26]  ⁶ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:30]  ⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[1:28]  ⁸ tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ⁹ tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ¹⁰ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ¹¹ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[9:7]  ¹² sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28).

[127:3]  ¹³ tn or “look.”

[127:3]  ¹⁴ tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.

[144:12]  ¹⁵ tn Some consider אֲשֶׁר (’asher) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11) – is victorious, the whole nation will be spared invasion and defeat (see v. 14) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ashrey; see 1 Kgs 10:8; Prov 20:7), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.

[144:12]  ¹⁶ tn Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”

[144:12]  ¹⁷ tn The Hebrew noun occurs only here and in Zech 9:15, where it refers to the corners of an altar.

[144:12]  ¹⁸ tn Heb “carved [in] the pattern of a palace.”