Kejadian 1:22

1:22 God blessed them ¹  and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” ² 

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 ³  no companion who corresponded to him was found. ⁴ 

Kejadian 6:13

6:13 So God said ⁵  to Noah, “I have decided that all living creatures must die, ⁶  for the earth is filled with violence because of them. Now I am about to destroy ⁷  them and the earth.

Kejadian 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ⁸  burst open and the floodgates of the heavens ⁹  were opened.

Kejadian 9:10-11

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. ¹⁰  9:11 I confirm ¹¹  my covenant with you: Never again will all living things ¹²  be wiped out ¹³  by the waters of a flood; ¹⁴  never again will a flood destroy the earth.”

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹⁵  so that ¹⁶  we may make a name for ourselves. Otherwise ¹⁷  we will be scattered ¹⁸  across the face of the entire earth.”

Kejadian 16:12

16:12 He will be a wild donkey ¹⁹  of a man.

He will be hostile to everyone, ²⁰ 

and everyone will be hostile to him. ²¹ 

He will live away from ²²  his brothers.”

Kejadian 19:20

19:20 Look, this town ²³  over here is close enough to escape to, and it’s just a little one. ²⁴  Let me go there. ²⁵  It’s just a little place, isn’t it? ²⁶  Then I’ll survive.” ²⁷ 

Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ²⁸  and heard his sister Rebekah say, ²⁹  “This is what the man said to me,” he went out to meet the man. There he was, standing ³⁰  by the camels near the spring.

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ³¹  lord ³²  over your brothers,

and the sons of your mother will bow down to you. ³³ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 29:13

29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ³⁴  told Laban how he was related to him. ³⁵ 

Kejadian 30:32

30:32 Let me walk among ³⁶  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ³⁷  and the spotted or speckled goats. ³⁸  These animals will be my wages. ³⁹ 

Kejadian 30:40

30:40 Jacob removed these lambs, but he made the rest of the flock face ⁴⁰  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks.

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ⁴¹  Set it here before my relatives and yours, ⁴²  and let them settle the dispute between the two of us! ⁴³ 

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. ⁴⁴ 

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁴⁵  They ⁴⁶  were offended ⁴⁷  and very angry because Shechem ⁴⁸  had disgraced Israel ⁴⁹  by sexually assaulting ⁵⁰  Jacob’s daughter, a crime that should not be committed. ⁵¹ 

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ⁵²  was not able to support them because of their livestock.

Kejadian 37:14

37:14 So Jacob ⁵³  said to him, “Go now and check on ⁵⁴  the welfare ⁵⁵  of your brothers and of the flocks, and bring me word.” So Jacob ⁵⁶  sent him from the valley of Hebron.

Kejadian 37:20

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁵⁷  animal ate him. Then we’ll see how his dreams turn out!” ⁵⁸ 

Kejadian 37:22

37:22 Reuben continued, ⁵⁹  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁶⁰  (Reuben said this ⁶¹  so he could rescue Joseph ⁶²  from them ⁶³  and take him back to his father.)

Kejadian 43:5

43:5 But if you will not send him, we won’t go down there because the man said to us, ‘You will not see my face unless your brother is with you.’”

Kejadian 46:12

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

Kejadian 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ⁶⁴  among them, put them in charge ⁶⁵  of my livestock.”

Kejadian 48:13

48:13 Joseph positioned them; ⁶⁶  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ⁶⁷ 

Kejadian 50:13

50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

[1:22]  ¹ tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:22]  ² sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).

[2:20]  ³ 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]  ⁴ 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.”

[6:13]  ⁵ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁶ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁷ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[7:11]  ⁸ 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 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ⁹ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

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

[9:11]  ¹¹ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ¹² tn Heb “all flesh.”

[9:11]  ¹³ tn Heb “cut off.”

[9:11]  ¹⁴ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[11:4]  ¹⁵ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ¹⁶ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ¹⁷ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹⁸ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[16:12]  ¹⁹ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ²⁰ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ²¹ tn Heb “And the hand of everyone will be against him.”

[16:12]  ²² tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[19:20]  ²³ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ²⁴ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ²⁵ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ²⁶ tn Heb “Is it not little?”

[19:20]  ²⁷ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[24:30]  ²⁸ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ²⁹ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ³⁰ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[27:29]  ³¹ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ³² tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ³³ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[29:13]  ³⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ³⁵ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[30:32]  ³⁶ tn Heb “pass through.”

[30:32]  ³⁷ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ³⁸ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ³⁹ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:40]  ⁴⁰ tn Heb “and he set the faces of.”

[31:37]  ⁴¹ tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁴² tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁴³ tn Heb “that they may decide between us two.”

[31:52]  ⁴⁴ 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.”

[34:7]  ⁴⁵ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁴⁶ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁴⁷ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁴⁸ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁴⁹ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁵⁰ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁵¹ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[36:7]  ⁵² tn Heb “land of their settlements.”

[37:14]  ⁵³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ⁵⁴ tn Heb “see.”

[37:14]  ⁵⁵ tn Heb “peace.”

[37:14]  ⁵⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:20]  ⁵⁷ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ⁵⁸ tn Heb “what his dreams will be.”

[37:22]  ⁵⁹ tn Heb “and Reuben said to them.”

[37:22]  ⁶⁰ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ⁶¹ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁶² tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁶³ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[47:6]  ⁶⁴ tn Heb “men of skill.”

[47:6]  ⁶⁵ tn Heb “make them rulers.”

[47:6]  sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.

[48:13]  ⁶⁶ tn Heb “and Joseph took the two of them.”

[48:13]  ⁶⁷ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.