Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 2:20

2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam ⁴  no companion who corresponded to him was found. ⁵ 

Kejadian 4:22

4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ⁶  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ⁷ 

Kejadian 7:4

7:4 For in seven days ⁸  I will cause it to rain ⁹  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 8:1

8:1 But God remembered ¹⁰  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ¹¹  the earth and the waters receded.

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ¹²  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 15:5

15:5 The Lord ¹³  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Kejadian 17:12-13

17:12 Throughout your generations every male among you who is eight days old ¹⁴  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants. 17:13 They must indeed be circumcised, ¹⁵  whether born in your house or bought with money. The sign of my covenant ¹⁶  will be visible in your flesh as a permanent ¹⁷  reminder.

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ¹⁸  and weighed ¹⁹  out for him ²⁰  the price ²¹  that Ephron had quoted ²²  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ²³ 

Kejadian 24:22

24:22 After the camels had finished drinking, the man took out a gold nose ring weighing a beka ²⁴  and two gold bracelets weighing ten shekels ²⁵  and gave them to her. ²⁶ 

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ²⁷  when she was old, ²⁸  and my master ²⁹  has given him everything he owns.

Kejadian 31:34

31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ³⁰  and sat on them.) ³¹  Laban searched the whole tent, but did not find them. ³² 

Kejadian 32:11

32:11 Rescue me, ³³  I pray, from the hand ³⁴  of my brother Esau, ³⁵  for I am afraid he will come ³⁶  and attack me, as well as the mothers with their children. ³⁷ 

Kejadian 33:17

33:17 But ³⁸  Jacob traveled to Succoth ³⁹  where he built himself a house and made shelters for his livestock. That is why the place was called ⁴⁰  Succoth. ⁴¹ 

Kejadian 37:7

37:7 There we were, ⁴²  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down ⁴³  to it!”

Kejadian 41:30

41:30 But seven years of famine will occur ⁴⁴  after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate ⁴⁵  the land.

Kejadian 41:48

41:48 Joseph ⁴⁶  collected all the excess food ⁴⁷  in the land of Egypt during the seven years and stored it in the cities. ⁴⁸  In every city he put the food gathered from the fields around it.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁴⁹  Joseph opened the storehouses ⁵⁰  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:32

42:32 We are from a family of twelve brothers; we are the sons of one father. ⁵¹  One is no longer alive, ⁵²  and the youngest is with our father at this time ⁵³  in the land of Canaan.’

Kejadian 43:8

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ⁵⁴  Then we will live ⁵⁵  and not die – we and you and our little ones.

Kejadian 46:27

46:27 Counting the two sons ⁵⁶  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ⁵⁷ 

Kejadian 47:26

47:26 So Joseph made it a statute, ⁵⁸  which is in effect ⁵⁹  to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.

Kejadian 49:1

The Blessing of Jacob

49:1 Jacob called for his sons and said, “Gather together so I can tell you ⁶⁰  what will happen to you in the future. ⁶¹ 

Kejadian 49:10

49:10 The scepter will not depart from Judah,

nor the ruler’s staff from between his feet, ⁶² 

until he comes to whom it belongs; ⁶³ 

the nations will obey him. ⁶⁴ 

[1:11]  ¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[2:20]  ⁴ tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

[2:20]  ⁵ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

[4:22]  ⁶ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[7:1]  ⁷ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[7:4]  ⁸ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁹ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[8:1]  ¹⁰ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ¹¹ tn Heb “to pass over.”

[9:16]  ¹² 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.”

[15:5]  ¹³ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[17:12]  ¹⁴ tn Heb “the son of eight days.”

[17:13]  ¹⁵ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ¹⁶ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ¹⁷ tn Or “an eternal.”

[23:16]  ¹⁸ tn Heb “listened to Ephron.”

[23:16]  ¹⁹ tn Heb “and Abraham weighed out.”

[23:16]  ²⁰ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ²¹ tn Heb “silver.”

[23:16]  ²² tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ²³ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[24:22]  ²⁴ sn A beka weighed about 5-6 grams (0.2 ounce).

[24:22]  ²⁵ sn A shekel weighed about 11.5 grams (0.4 ounce) although weights varied locally, so these bracelets weighed about 4 ounces (115 grams).

[24:22]  ²⁶ tn The words “and gave them to her” are not in the Hebrew text, but are implied.

[24:36]  ²⁷ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ²⁸ tn Heb “after her old age.”

[24:36]  ²⁹ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[31:34]  ³⁰ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ³¹ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ³² tn The word “them” has been supplied in the translation for clarification.

[32:11]  ³³ tn The imperative has the force of a prayer here, not a command.

[32:11]  ³⁴ tn The “hand” here is a metonymy for “power.”

[32:11]  ³⁵ tn Heb “from the hand of my brother, from the hand of Esau.”

[32:11]  ³⁶ tn Heb “for I am afraid of him, lest he come.”

[32:11]  ³⁷ sn Heb “me, [the] mother upon [the] sons.” The first person pronoun “me” probably means here “me and mine,” as the following clause suggests.

[33:17]  ³⁸ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ³⁹ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ⁴⁰ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ⁴¹ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[37:7]  ⁴² tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  ⁴³ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[41:30]  ⁴⁴ tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ⁴⁵ tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.

[41:48]  ⁴⁶ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ⁴⁷ tn Heb “all the food.”

[41:48]  ⁴⁸ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[41:56]  ⁴⁹ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁵⁰ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[42:32]  ⁵¹ tn Heb “twelve [were] we, brothers, sons of our father [are] we.”

[42:32]  ⁵² tn Heb “the one is not.”

[42:32]  ⁵³ tn Heb “today.”

[43:8]  ⁵⁴ tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ⁵⁵ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[46:27]  ⁵⁶ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ⁵⁷ tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:27]  sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).

[47:26]  ⁵⁸ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

[47:26]  ⁵⁹ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

[49:1]  ⁶⁰ tn After the imperative, the cohortative with prefixed vav (ו) indicates purpose/result.

[49:1]  ⁶¹ tn The expression “in the future” (אַחֲרִית הַיָּמִים, ’akharit hayyamim, “in the end of days”) is found most frequently in prophetic passages; it may refer to the end of the age, the eschaton, or to the distant future. The contents of some of the sayings in this chapter stretch from the immediate circumstances to the time of the settlement in the land to the coming of Messiah. There is a great deal of literature on this chapter, including among others C. Armerding, “The Last Words of Jacob: Genesis 49,” BSac 112 (1955): 320-28; H. Pehlke, “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985); and B. Vawter, “The Canaanite Background of Genesis 49,” CBQ 17 (1955): 1-18.

[49:10]  ⁶² tn Or perhaps “from his descendants,” taking the expression “from between his feet” as a euphemism referring to the genitals. In this case the phrase refers by metonymy to those who come forth from his genitals, i.e., his descendants.

[49:10]  ⁶³ tn The Hebrew form שִׁילֹה (shiloh) is a major interpretive problem. There are at least four major options (with many variations and less likely alternatives): (1) Some prefer to leave the text as it is, reading “Shiloh” and understanding it as the place where the ark rested for a while in the time of the Judges. (2) By repointing the text others arrive at the translation “until the [or “his”] ruler comes,” a reference to a Davidic ruler or the Messiah. (3) Another possibility that does not require emendation of the consonantal text, but only repointing, is “until tribute is brought to him” (so NEB, JPS, NRSV), which has the advantage of providing good parallelism with the following line, “the nations will obey him.” (4) The interpretation followed in the present translation, “to whom it [belongs]” (so RSV, NIV, REB), is based on the ancient versions. Again, this would refer to the Davidic dynasty or, ultimately, to the Messiah.

[49:10]  ⁶⁴ tn “and to him [will be] the obedience of the nations.” For discussion of this verse see J. Blenkinsopp, “The Oracle of Judah and the Messianic Entry,” JBL 80 (1961): 55-64; and E. M. Good, “The ‘Blessing’ on Judah,” JBL 82 (1963): 427-32.