Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ¹  It was so.

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

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. ² 

Kejadian 9:18

The Curse of Canaan

9:18 The sons of Noah who came out of the ark were Shem, Ham, and Japheth. (Now Ham was the father of Canaan.) ³ 

Kejadian 10:11

10:11 From that land he went ⁴  to Assyria, ⁵  where he built Nineveh, ⁶  Rehoboth-Ir, ⁷  Calah, ⁸ 

Kejadian 12:4

12:4 So Abram left, ⁹  just as the Lord had told him to do, ¹⁰  and Lot went with him. (Now ¹¹  Abram was 75 years old ¹²  when he departed from Haran.)

Kejadian 14:8

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ¹³ 

Kejadian 15:4-5

15:4 But look, ¹⁴  the word of the Lord came to him: “This man ¹⁵  will not be your heir, ¹⁶  but instead ¹⁷  a son ¹⁸  who comes from your own body will be ¹⁹  your heir.” ²⁰  15:5 The Lord ²¹  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 15:7

15:7 The Lord said ²²  to him, “I am the Lord ²³  who brought you out from Ur of the Chaldeans ²⁴  to give you this land to possess.”

Kejadian 19:5

19:5 They shouted to Lot, ²⁵  “Where are the men who came to you tonight? Bring them out to us so we can have sex ²⁶  with them!”

Kejadian 19:12

19:12 Then the two visitors ²⁷  said to Lot, “Who else do you have here? ²⁸  Do you have ²⁹  any sons-in-law, sons, daughters, or other relatives in the city? ³⁰  Get them out of this ³¹  place

Kejadian 19:16

19:16 When Lot ³²  hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. ³³  They led them away and placed them ³⁴  outside the city.

Kejadian 24:43

24:43 Here I am, standing by the spring. ³⁵  When ³⁶  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 24:50

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ³⁷  Our wishes are of no concern. ³⁸ 

Kejadian 24:53

24:53 Then he ³⁹  brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother.

Kejadian 25:26

25:26 When his brother came out with ⁴⁰  his hand clutching Esau’s heel, they named him Jacob. ⁴¹  Isaac was sixty years old ⁴²  when they were born.

Kejadian 31:33

31:33 So Laban entered Jacob’s tent, and Leah’s tent, and the tent of the two female servants, but he did not find the idols. ⁴³  Then he left Leah’s tent and entered Rachel’s. ⁴⁴ 

Kejadian 34:26

34:26 They killed Hamor and his son Shechem with the sword, took Dinah from Shechem’s house, and left.

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ⁴⁵  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ⁴⁶ 

Kejadian 35:18

35:18 With her dying breath, ⁴⁷  she named him Ben-Oni. ⁴⁸  But his father called him Benjamin instead. ⁴⁹ 

Kejadian 38:24

38:24 After three months Judah was told, ⁵⁰  “Your daughter-in-law Tamar has turned to prostitution, ⁵¹  and as a result she has become pregnant.” ⁵²  Judah said, “Bring her out and let her be burned!”

Kejadian 38:28-29

38:28 While she was giving birth, one child ⁵³  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. ⁵⁴  She said, “How you have broken out of the womb!” ⁵⁵  So he was named Perez. ⁵⁶ 

Kejadian 40:14

40:14 But remember me ⁵⁷  when it goes well for you, and show ⁵⁸  me kindness. ⁵⁹  Make mention ⁶⁰  of me to Pharaoh and bring me out of this prison, ⁶¹ 

Kejadian 41:46

41:46 Now Joseph was 30 years old ⁶²  when he began serving ⁶³  Pharaoh king of Egypt. Joseph was commissioned by ⁶⁴  Pharaoh and was in charge of ⁶⁵  all the land of Egypt.

Kejadian 42:15

42:15 You will be tested in this way: As surely as Pharaoh lives, ⁶⁶  you will not depart from this place unless your youngest brother comes here.

Kejadian 46:26

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ⁶⁷ 

[1:24]  ¹ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[9:10]  ² tn The verbal repetition is apparently for emphasis.

[9:18]  ³ sn The concluding disjunctive clause is parenthetical. It anticipates the following story, which explains that the Canaanites, Ham’s descendants through Canaan, were cursed because they shared the same moral abandonment that their ancestor displayed. See A. van Selms, “The Canaanites in the Book of Genesis,” OTS 12 (1958): 182-213.

[10:11]  ⁴ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ⁵ tn Heb “Asshur.”

[10:11]  ⁶ sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ⁷ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ⁸ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[12:4]  ⁹ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ¹⁰ tn Heb “just as the Lord said to him.”

[12:4]  ¹¹ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ¹² tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[14:8]  ¹³ tn Heb “against.”

[15:4]  ¹⁴ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹⁵ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹⁶ tn Heb “inherit you.”

[15:4]  ¹⁷ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ¹⁸ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ¹⁹ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ²⁰ tn Heb “will inherit you.”

[15:5]  ²¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[15:7]  ²² tn Heb “And he said.”

[15:7]  ²³ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ²⁴ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[19:5]  ²⁵ tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.

[19:5]  ²⁶ tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.

[19:5]  sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.

[19:12]  ²⁷ tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.

[19:12]  ²⁸ tn Heb “Yet who [is there] to you here?”

[19:12]  ²⁹ tn The words “Do you have” are supplied in the translation for stylistic reasons.

[19:12]  ³⁰ tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”

[19:12]  ³¹ tn Heb “the place.” The Hebrew article serves here as a demonstrative.

[19:16]  ³² tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[19:16]  ³³ tn Heb “in the compassion of the Lord to them.”

[19:16]  ³⁴ tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).

[24:43]  ³⁵ tn Heb “the spring of water.”

[24:43]  ³⁶ tn Heb “and it will be.”

[24:50]  ³⁷ tn Heb “From the Lord the matter has gone out.”

[24:50]  ³⁸ tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[24:53]  ³⁹ tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[25:26]  ⁴⁰ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

[25:26]  ⁴¹ tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

[25:26]  sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

[25:26]  ⁴² tn Heb “the son of sixty years.”

[31:33]  ⁴³ tn No direct object is specified for the verb “find” in the Hebrew text. The words “the idols” have been supplied in the translation for clarification.

[31:33]  ⁴⁴ tn Heb “and he went out from the tent of Leah and went into the tent of Rachel.”

[35:11]  ⁴⁵ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ⁴⁶ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[35:18]  ⁴⁷ tn Heb “in the going out of her life, for she was dying.” Rachel named the child with her dying breath.

[35:18]  ⁴⁸ sn The name Ben-Oni means “son of my suffering.” It is ironic that Rachel’s words to Jacob in Gen 30:1, “Give me children or I’ll die,” take a different turn here, for it was having the child that brought about her death.

[35:18]  ⁴⁹ tn The disjunctive clause is contrastive.

[35:18]  sn His father called him Benjamin. There was a preference for giving children good or positive names in the ancient world, and “son of my suffering” would not do (see the incident in 1 Chr 4:9-10), because it would be a reminder of the death of Rachel (in this connection, see also D. Daube, “The Night of Death,” HTR 61 [1968]: 629-32). So Jacob named him Benjamin, which means “son of the [or “my”] right hand.” The name Benjamin appears in the Mari texts. There have been attempts to connect this name to the resident tribe listed at Mari, “sons of the south” (since the term “right hand” can also mean “south” in Hebrew), but this assumes a different reading of the story. See J. Muilenburg, “The Birth of Benjamin,” JBL 75 (1956): 194-201.

[38:24]  ⁵⁰ tn Heb “it was told to Judah, saying.”

[38:24]  ⁵¹ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ⁵² tn Heb “and also look, she is with child by prostitution.”

[38:28]  ⁵³ tn The word “child” has been supplied in the translation for stylistic reasons.

[38:29]  ⁵⁴ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ⁵⁵ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ⁵⁶ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[40:14]  ⁵⁷ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ⁵⁸ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ⁵⁹ tn Heb “deal with me [in] kindness.”

[40:14]  ⁶⁰ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ⁶¹ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[41:46]  ⁶² tn Heb “a son of thirty years.”

[41:46]  ⁶³ tn Heb “when he stood before.”

[41:46]  ⁶⁴ tn Heb “went out from before.”

[41:46]  ⁶⁵ tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”

[42:15]  ⁶⁶ tn Heb “[By] the life of Pharaoh.”

[42:15]  sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[46:26]  ⁶⁷ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).