Kejadian 1:2

1:2 Now ¹  the earth ²  was without shape and empty, ³  and darkness ⁴  was over the surface of the watery deep, ⁵  but the Spirit of God ⁶  was moving ⁷  over the surface ⁸  of the water. ⁹ 

Kejadian 1:20

1:20 God said, “Let the water swarm with swarms ¹⁰  of living creatures and let birds fly ¹¹  above the earth across the expanse of the sky.”

Kejadian 4:11

4:11 So now, you are banished ¹²  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 5:21-22

5:21 When Enoch had lived 65 years, he became the father of Methuselah. 5:22 After he became the father of Methuselah, Enoch walked with God ¹³  for 300 years, ¹⁴  and he had other ¹⁵  sons and daughters.

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 11:10

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood.

Kejadian 17:4

17:4 “As for me, ¹⁶  this ¹⁷  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 17:21

17:21 But I will establish my covenant with Isaac, whom Sarah will bear to you at this set time next year.”

Kejadian 18:13

18:13 The Lord said to Abraham, “Why ¹⁸  did Sarah laugh and say, ‘Will I really ¹⁹  have a child when I am old?’

Kejadian 24:13

24:13 Here I am, standing by the spring, ²⁰  and the daughters of the people ²¹  who live in the town are coming out to draw water.

Kejadian 24:19

24:19 When she had done so, ²²  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Kejadian 26:21

26:21 His servants ²³  dug another well, but they quarreled over it too, so Isaac named it ²⁴  Sitnah. ²⁵ 

Kejadian 27:8

27:8 Now then, my son, do ²⁶  exactly what I tell you! ²⁷ 

Kejadian 27:34

27:34 When Esau heard ²⁸  his father’s words, he wailed loudly and bitterly. ²⁹  He said to his father, “Bless me too, my father!”

Kejadian 29:28

29:28 Jacob did as Laban said. ³⁰  When Jacob ³¹  completed Leah’s bridal week, ³²  Laban gave him his daughter Rachel to be his wife. ³³ 

Kejadian 31:49

31:49 It was also called Mizpah ³⁴  because he said, “May the Lord watch ³⁵  between us ³⁶  when we are out of sight of one another. ³⁷ 

Kejadian 35:27

35:27 So Jacob came back to his father Isaac in Mamre, ³⁸  to Kiriath Arba ³⁹  (that is, Hebron), where Abraham and Isaac had stayed. ⁴⁰ 

Kejadian 37:5

37:5 Joseph ⁴¹  had a dream, ⁴²  and when he told his brothers about it, ⁴³  they hated him even more. ⁴⁴ 

Kejadian 37:33

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ⁴⁵  Joseph has surely been torn to pieces!”

Kejadian 41:7

41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. ⁴⁶ 

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁴⁷  one in whom the Spirit of God is present?” ⁴⁸ 

Kejadian 43:2

43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

Kejadian 49:33

49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went ⁴⁹  to his people.

[1:2]  ¹ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

[1:2]  ² tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

[1:2]  ³ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

[1:2]  ⁴ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

[1:2]  ⁵ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

[1:2]  sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.

[1:2]  ⁶ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

[1:2]  ⁷ tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

[1:2]  ⁸ tn Heb “face.”

[1:2]  ⁹ sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

[1:20]  ¹⁰ tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.

[1:20]  ¹¹ tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.

[4:11]  ¹² tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[5:22]  ¹³ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ¹⁴ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ¹⁵ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[17:4]  ¹⁶ tn Heb “I.”

[17:4]  ¹⁷ tn Heb “is” (הִנֵּה, hinneh).

[18:13]  ¹⁸ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ¹⁹ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[24:13]  ²⁰ tn Heb “the spring of water.”

[24:13]  ²¹ tn Heb “the men.”

[24:19]  ²² tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[26:21]  ²³ tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.

[26:21]  ²⁴ tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.

[26:21]  ²⁵ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

[27:8]  ²⁶ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ²⁷ tn Heb “to that which I am commanding you.”

[27:34]  ²⁸ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ²⁹ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[29:28]  ³⁰ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ³¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ³² tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ³³ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[31:49]  ³⁴ tn Heb “and Mizpah.”

[31:49]  ³⁵ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ³⁶ tn Heb “between me and you.”

[31:49]  ³⁷ tn Heb “for we will be hidden, each man from his neighbor.”

[35:27]  ³⁸ tn This is an adverbial accusative of location.

[35:27]  ³⁹ tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”

[35:27]  ⁴⁰ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.

[37:5]  ⁴¹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

[37:5]  ⁴² tn Heb “dreamed a dream.”

[37:5]  ⁴³ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

[37:5]  ⁴⁴ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

[37:33]  ⁴⁵ sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

[41:7]  ⁴⁶ tn Heb “And look, a dream.”

[41:7]  sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.

[41:38]  ⁴⁷ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁴⁸ tn The rhetorical question expects the answer “No, of course not!”

[49:33]  ⁴⁹ tn Heb “was gathered.”