Kejadian 1:16

1:16 God made two great lights ¹  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ² 

Kejadian 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 3:19

3:19 By the sweat of your brow ³  you will eat food

until you return to the ground, ⁴ 

for out of it you were taken;

for you are dust, and to dust you will return.” ⁵ 

Kejadian 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ⁶  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 6:18

6:18 but I will confirm ⁷  my covenant with you. You will enter ⁸  the ark – you, your sons, your wife, and your sons’ wives with you.

Kejadian 13:18

13:18 So Abram moved his tents and went to live ⁹  by the oaks ¹⁰  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 15:18

15:18 That day the Lord made a covenant ¹¹  with Abram: “To your descendants I give ¹²  this land, from the river of Egypt ¹³  to the great river, the Euphrates River –

Kejadian 18:29-30

18:29 Abraham ¹⁴  spoke to him again, ¹⁵  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

18:30 Then Abraham ¹⁶  said, “May the Lord not be angry ¹⁷  so that I may speak! ¹⁸  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Kejadian 19:33

19:33 So that night they made their father drunk with wine, ¹⁹  and the older daughter ²⁰  came and had sexual relations with her father. ²¹  But he was not aware that she had sexual relations with him and then got up. ²² 

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 21:19

21:19 Then God enabled Hagar to see a well of water. ²³  She went over and filled the skin with water, and then gave the boy a drink.

Kejadian 22:6-7

22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, ²⁴  and the two of them walked on together. 22:7 Isaac said to his father Abraham, ²⁵  “My father?” “What is it, ²⁶  my son?” he replied. “Here is the fire and the wood,” Isaac said, ²⁷  “but where is the lamb for the burnt offering?”

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ²⁸  decrees the Lord, ²⁹  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 26:4

26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ³⁰  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ³¹ 

Kejadian 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ³²  said to him, “My father, get up ³³  and eat some of your son’s wild game. Then you can bless me.” ³⁴ 

Kejadian 31:52

31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. ³⁵ 

Kejadian 34:9

34:9 Intermarry with us. ³⁶  Let us marry your daughters, and take our daughters as wives for yourselves. ³⁷ 

Kejadian 37:3

37:3 Now Israel loved Joseph more than all his sons ³⁸  because he was a son born to him late in life, ³⁹  and he made a special ⁴⁰  tunic for him.

Kejadian 42:36

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁴¹  Simeon is gone. ⁴²  And now you want to take ⁴³  Benjamin! Everything is against me.”

Kejadian 46:3

46:3 He said, “I am God, ⁴⁴  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Kejadian 47:26

47:26 So Joseph made it a statute, ⁴⁵  which is in effect ⁴⁶  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 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ⁴⁷ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁴⁸  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁴⁹ 

[1:16]  ¹ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ² tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[3:19]  ³ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ⁴ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ⁵ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[6:7]  ⁶ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[6:18]  ⁷ tn The Hebrew verb וַהֲקִמֹתִי (vahaqimoti) is the Hiphil perfect with a vav (ו) consecutive (picking up the future sense from the participles) from קוּם (qum, “to rise up”). This may refer to the confirmation or fulfillment of an earlier promise, but it is more likely that it anticipates the unconditional promise made to humankind following the flood (see Gen 9:9, 11, 17).

[6:18]  ⁸ tn The perfect verb form with vav (ו) consecutive is best understood as specific future, continuing God’s description of what will happen (see vv. 17-18a).

[13:18]  ⁹ tn Heb “he came and lived.”

[13:18]  ¹⁰ tn Or “terebinths.”

[15:18]  ¹¹ tn Heb “cut a covenant.”

[15:18]  ¹² tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ¹³ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[18:29]  ¹⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ¹⁵ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[18:30]  ¹⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ¹⁷ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ¹⁸ tn After the jussive, the cohortative indicates purpose/result.

[19:33]  ¹⁹ tn Heb “drink wine.”

[19:33]  ²⁰ tn Heb “the firstborn.”

[19:33]  ²¹ tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.

[19:33]  ²² tn Heb “and he did not know when she lay down and when she arose.”

[21:19]  ²³ tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.

[22:6]  ²⁴ sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.

[22:7]  ²⁵ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ²⁶ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ²⁷ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:16]  ²⁸ tn Heb “By myself I swear.”

[22:16]  ²⁹ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[26:4]  ³⁰ tn Heb “your descendants.”

[26:4]  ³¹ 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 22:18). 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.)

[27:31]  ³² tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ³³ tn Or “arise” (i.e., sit up).

[27:31]  ³⁴ tn Heb “so that your soul may bless me.”

[31:52]  ³⁵ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[34:9]  ³⁶ tn Heb “form marriage alliances with us.”

[34:9]  sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).

[34:9]  ³⁷ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[37:3]  ³⁸ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.

[37:3]  ³⁹ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  ⁴⁰ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[42:36]  ⁴¹ tn Heb “is not.”

[42:36]  ⁴² tn Heb “is not.”

[42:36]  ⁴³ tn The nuance of the imperfect verbal form is desiderative here.

[46:3]  ⁴⁴ tn Heb “the God.”

[47:26]  ⁴⁵ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

[47:26]  ⁴⁶ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

[49:6]  ⁴⁷ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[50:20]  ⁴⁸ tn Heb “you devised against me evil.”

[50:20]  ⁴⁹ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”