Kejadian 1:21

1:21 God created the great sea creatures ¹  and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.

Kejadian 3:6

3:6 When ²  the woman saw that the tree produced fruit that was good for food, ³  was attractive ⁴  to the eye, and was desirable for making one wise, ⁵  she took some of its fruit and ate it. ⁶  She also gave some of it to her husband who was with her, and he ate it. ⁷ 

Kejadian 11:3

11:3 Then they said to one another, ⁸  “Come, let’s make bricks and bake them thoroughly.” ⁹  (They had brick instead of stone and tar ¹⁰  instead of mortar.) ¹¹ 

Kejadian 11:31

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there.

Kejadian 17:16

17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ¹²  Kings of countries ¹³  will come from her!”

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ¹⁴  and wash your feet. Then you can be on your way early in the morning.” ¹⁵  “No,” they replied, “we’ll spend the night in the town square.” ¹⁶ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ¹⁷  he is a prophet ¹⁸  and he will pray for you; thus you will live. ¹⁹  But if you don’t give her back, ²⁰  know that you will surely die ²¹  along with all who belong to you.”

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ²²  “If I have found favor in your sight, accept ²³  my gift from my hand. Now that I have seen your face and you have accepted me, ²⁴  it is as if I have seen the face of God. ²⁵ 

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ²⁶  on me by making me a foul odor ²⁷  among the inhabitants of the land – among the Canaanites and the Perizzites. I ²⁸  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 35:2

35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. ²⁹  Purify yourselves and change your clothes. ³⁰ 

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ³¹  was taking care of ³²  the flocks with his brothers. Now he was a youngster ³³  working with the sons of Bilhah and Zilpah, his father’s wives. ³⁴  Joseph brought back a bad report about them ³⁵  to their father.

Kejadian 38:14

38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ³⁶  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ³⁷ 

Kejadian 38:25

38:25 While they were bringing her out, she sent word ³⁸  to her father-in-law: “I am pregnant by the man to whom these belong.” ³⁹  Then she said, “Identify ⁴⁰  the one to whom the seal, cord, and staff belong.”

Kejadian 42:38

42:38 But Jacob ⁴¹  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ⁴²  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ⁴³  in sorrow to the grave.” ⁴⁴ 

Kejadian 43:16

43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.”

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ⁴⁵  – in the mouth of his sack. So we have returned it. ⁴⁶ 

Kejadian 47:29

47:29 The time ⁴⁷  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁴⁸  and show me kindness and faithfulness. ⁴⁹  Do not bury me in Egypt,

[1:21]  ¹ tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.

[3:6]  ² tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ³ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ⁴ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ⁵ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ⁶ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ⁷ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[11:3]  ⁸ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁹ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ¹⁰ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ¹¹ tn The disjunctive clause gives information parenthetical to the narrative.

[17:16]  ¹² tn Heb “she will become nations.”

[17:16]  ¹³ tn Heb “peoples.”

[19:2]  ¹⁴ tn The imperatives have the force of invitation.

[19:2]  ¹⁵ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ¹⁶ sn The town square refers to the wide street area at the gate complex of the city.

[20:7]  ¹⁷ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ¹⁸ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ¹⁹ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ²⁰ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ²¹ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[33:10]  ²² tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ²³ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ²⁴ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ²⁵ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[34:30]  ²⁶ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ²⁷ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ²⁸ tn Jacob speaks in the first person as the head and representative of the entire family.

[35:2]  ²⁹ tn Heb “which are in your midst.”

[35:2]  ³⁰ sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[37:2]  ³¹ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ³² tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ³³ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ³⁴ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ³⁵ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[38:14]  ³⁶ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ³⁷ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[38:25]  ³⁸ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

[38:25]  ³⁹ tn Heb “who these to him.”

[38:25]  ⁴⁰ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[42:38]  ⁴¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ⁴² sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ⁴³ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ⁴⁴ tn Heb “to Sheol,” the dwelling place of the dead.

[43:21]  ⁴⁵ tn Heb “in its weight.”

[43:21]  ⁴⁶ tn Heb “brought it back in our hand.”

[47:29]  ⁴⁷ tn Heb “days.”

[47:29]  ⁴⁸ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁴⁹ tn Or “deal with me in faithful love.”