Kejadian 6:5

6:5 But the Lord saw ¹  that the wickedness of humankind had become great on the earth. Every inclination ²  of the thoughts ³  of their minds ⁴  was only evil ⁵  all the time. ⁶ 

Kejadian 22:18

22:18 Because you have obeyed me, ⁷  all the nations of the earth will pronounce blessings on one another ⁸  using the name of your descendants.’”

Kejadian 24:56

24:56 But he said to them, “Don’t detain me – the Lord ⁹  has granted me success on my journey. Let me leave now so I may return ¹⁰  to my master.”

Kejadian 26:15

26:15 So the Philistines took dirt and filled up ¹¹  all the wells that his father’s servants had dug back in the days of his father Abraham.

Kejadian 26:27

26:27 Isaac asked them, “Why have you come to me? You hate me ¹²  and sent me away from you.”

Kejadian 31:26

31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me ¹³  and carried away my daughters as if they were captives of war! ¹⁴ 

Kejadian 35:6

35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) ¹⁵  in the land of Canaan. ¹⁶ 

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ¹⁷  one in whom the Spirit of God is present?” ¹⁸ 

Kejadian 45:17

45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ¹⁹  to the land of Canaan!

[6:5]  ¹ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ² tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ³ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ⁴ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ⁵ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ⁶ tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[22:18]  ⁷ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ⁸ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[24:56]  ⁹ tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.

[24:56]  ¹⁰ tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[26:15]  ¹¹ tn Heb “and the Philistines stopped them up and filled them with dirt.”

[26:27]  ¹² tn The disjunctive clause is circumstantial, expressing the reason for his question.

[31:26]  ¹³ tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  ¹⁴ tn Heb “and you have led away my daughters like captives of a sword.”

[35:6]  ¹⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:6]  ¹⁶ tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”

[41:38]  ¹⁷ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ¹⁸ tn The rhetorical question expects the answer “No, of course not!”

[45:17]  ¹⁹ tn Heb “and go! Enter!”