Kejadian 8:11

8:11 When ¹  the dove returned to him in the evening, there was ²  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 9:10

9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. ³ 

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ⁴  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 11:9

11:9 That is why its name was called ⁵  Babel ⁶  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Kejadian 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁷  I will give you and your descendants the ground ⁸  you are lying on.

Kejadian 43:9

43:9 I myself pledge security ⁹  for him; you may hold me liable. If I do not bring him back to you and place him here before you, I will bear the blame before you all my life. ¹⁰ 

Kejadian 44:29

44:29 If you take ¹¹  this one from me too and an accident happens to him, then you will bring down my gray hair ¹²  in tragedy ¹³  to the grave.’ ¹⁴ 

[8:11]  ¹ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ² 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.

[9:10]  ³ tn The verbal repetition is apparently for emphasis.

[9:16]  ⁴ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[11:9]  ⁵ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ⁶ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[28:13]  ⁷ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁸ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[43:9]  ⁹ tn The pronoun before the first person verbal form draws attention to the subject and emphasizes Judah’s willingness to be personally responsible for the boy.

[43:9]  ¹⁰ sn I will bear the blame before you all my life. It is not clear how this would work out if Benjamin did not come back. But Judah is offering his life for Benjamin’s if Benjamin does not return.

[44:29]  ¹¹ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ¹² sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

[44:29]  ¹³ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ¹⁴ tn Heb “to Sheol,” the dwelling place of the dead.