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 7:8

7:8 Pairs ¹  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground,

Kejadian 8:1

8:1 But God remembered ²  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ³  the earth and the waters receded.

Kejadian 9:2

9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ⁴  Everything that creeps on the ground and all the fish of the sea are under your authority. ⁵ 

Kejadian 12:3

12:3 I will bless those who bless you, ⁶ 

but the one who treats you lightly ⁷  I must curse,

and all the families of the earth will bless one another ⁸  by your name.”

Kejadian 18:2

18:2 Abraham ⁹  looked up ¹⁰  and saw ¹¹  three men standing across ¹²  from him. When he saw them ¹³  he ran from the entrance of the tent to meet them and bowed low ¹⁴  to the ground. ¹⁵ 

Kejadian 28:14

28:14 Your descendants will be like the dust of the earth, ¹⁶  and you will spread out ¹⁷  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹⁸  using your name and that of your descendants. ¹⁹ 

Kejadian 30:40

30:40 Jacob removed these lambs, but he made the rest of the flock face ²⁰  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 31:12

31:12 Then he said, ‘Observe ²¹  that all the male goats mating with ²²  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 32:17

32:17 He instructed the servant leading the first herd, ²³  “When my brother Esau meets you and asks, ‘To whom do you belong? ²⁴  Where are you going? Whose herds are you driving?’ ²⁵ 

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ²⁶  and saw ²⁷  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ²⁸ 

[7:8]  ¹ tn Heb “two two” meaning “in twos.”

[8:1]  ² tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ³ tn Heb “to pass over.”

[9:2]  ⁴ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ⁵ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[12:3]  ⁶ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ⁷ tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ⁸ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings on”] themselves [or “one another”].” The Hitpael of “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.

[18:2]  ⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ¹⁰ tn Heb “lifted up his eyes.”

[18:2]  ¹¹ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ¹² tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ¹³ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ¹⁴ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ¹⁵ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[28:14]  ¹⁶ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹⁷ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹⁸ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ¹⁹ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[30:40]  ²⁰ tn Heb “and he set the faces of.”

[31:12]  ²¹ tn Heb “lift up (now) your eyes and see.”

[31:12]  ²² tn Heb “going up on,” that is, mounting for intercourse.

[32:17]  ²³ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ²⁴ tn Heb “to whom are you?”

[32:17]  ²⁵ tn Heb “and to whom are these before you?”

[37:25]  ²⁶ tn Heb “lifted up their eyes.”

[37:25]  ²⁷ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ²⁸ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”