Kejadian 9:5

9:5 For your lifeblood ¹  I will surely exact punishment, ²  from ³  every living creature I will exact punishment. From each person ⁴  I will exact punishment for the life of the individual ⁵  since the man was his relative. ⁶ 

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ⁷  and the name of Nahor’s wife was Milcah; ⁸  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 12:6

12:6 Abram traveled through the land as far as the oak tree ⁹  of Moreh ¹⁰  at Shechem. ¹¹  (At that time the Canaanites were in the land.) ¹² 

Kejadian 14:15

14:15 Then, during the night, ¹³  Abram ¹⁴  divided his forces ¹⁵  against them and defeated them. He chased them as far as Hobah, which is north ¹⁶  of Damascus.

Kejadian 19:4

19:4 Before they could lie down to sleep, ¹⁷  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ¹⁸ 

Kejadian 19:20

19:20 Look, this town ¹⁹  over here is close enough to escape to, and it’s just a little one. ²⁰  Let me go there. ²¹  It’s just a little place, isn’t it? ²²  Then I’ll survive.” ²³ 

Kejadian 28:5

28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

Kejadian 29:12

29:12 When Jacob explained ²⁴  to Rachel that he was a relative of her father ²⁵  and the son of Rebekah, she ran and told her father.

Kejadian 34:14

34:14 They said to them, “We cannot give ²⁶  our sister to a man who is not circumcised, for it would be a disgrace ²⁷  to us.

Kejadian 36:10

36:10 These were the names of Esau’s sons:

Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Basemath.

Kejadian 36:15

36:15 These were the chiefs ²⁸  among the descendants ²⁹  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 36:17

36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons ³⁰  of Esau’s wife Basemath.

Kejadian 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ³¹  the same night. ³²  Each man’s dream had its own meaning. ³³ 

Kejadian 46:8

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

Kejadian 47:11

47:11 So Joseph settled his father and his brothers. He gave them territory ³⁴  in the land of Egypt, in the best region of the land, the land of Rameses, ³⁵  just as Pharaoh had commanded.

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ³⁶ 

all my life long to this day,

[9:5]  ¹ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ² tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ³ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ⁴ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ⁵ tn Heb “of the man.”

[9:5]  ⁶ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[11:29]  ⁷ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ⁸ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[12:6]  ⁹ tn Or “terebinth.”

[12:6]  ¹⁰ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ¹¹ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ¹² tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[14:15]  ¹³ tn The Hebrew text simply has “night” as an adverbial accusative.

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

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

[14:15]  ¹⁶ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[19:4]  ¹⁷ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ¹⁸ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[19:20]  ¹⁹ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ²⁰ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ²¹ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ²² tn Heb “Is it not little?”

[19:20]  ²³ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[29:12]  ²⁴ tn Heb “declared.”

[29:12]  ²⁵ tn Heb “that he [was] the brother of her father.”

[34:14]  ²⁶ tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ²⁷ tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[36:15]  ²⁸ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ²⁹ tn Or “sons.”

[36:17]  ³⁰ tn Or “grandsons” (NIV); “descendants” (NEB).

[40:5]  ³¹ tn Heb “dreamed a dream.”

[40:5]  ³² tn Heb “a man his dream in one night.”

[40:5]  ³³ tn Heb “a man according to the interpretation of his dream.”

[47:11]  ³⁴ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ³⁵ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[48:15]  ³⁶ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.