Kejadian 1:27

1:27 God created humankind ¹  in his own image,

in the image of God he created them, ² 

male and female he created them. ³ 

Kejadian 2:18

2:18 The Lord God said, “It is not good for the man to be alone. ⁴  I will make a companion ⁵  for him who corresponds to him.” ⁶ 

Kejadian 24:51

24:51 Rebekah stands here before you. Take her and go so that she may become ⁷  the wife of your master’s son, just as the Lord has decided.” ⁸ 

Kejadian 27:22

27:22 So Jacob went over to his father Isaac, who felt him and said, “The voice is Jacob’s, but the hands are Esau’s.”

Kejadian 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ⁹  to Joseph, Jacob said to Laban, “Send ¹⁰  me on my way so that I can go ¹¹  home to my own country. ¹² 

Kejadian 35:6

35:6 Jacob and all those who were with him arrived at Luz (that is, Bethel) ¹³  in the land of Canaan. ¹⁴ 

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ¹⁵  for after all, he is our brother, our own flesh.” His brothers agreed. ¹⁶ 

Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ¹⁷  He tore his clothes,

Kejadian 37:34

37:34 Then Jacob tore his clothes, put on sackcloth, ¹⁸  and mourned for his son many days.

Kejadian 48:12

48:12 So Joseph moved them from Israel’s knees ¹⁹  and bowed down with his face to the ground.

Kejadian 49:28

49:28 These ²⁰  are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. ²¹ 

Kejadian 50:23

50:23 Joseph saw the descendants of Ephraim to the third generation. ²²  He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph. ²³ 

[1:27]  ¹ tn The Hebrew text has the article prefixed to the noun (הָאָדָם, ha’adam). The article does not distinguish man from woman here (“the man” as opposed to “the woman”), but rather indicates previous reference (see v. 26, where the noun appears without the article). It has the same function as English “the aforementioned.”

[1:27]  ² tn The third person suffix on the particle אֵת (’et) is singular here, but collective.

[1:27]  ³ sn The distinction of “humankind” as “male” and “female” is another point of separation in God’s creation. There is no possibility that the verse is teaching that humans were first androgynous (having both male and female physical characteristics) and afterward were separated. The mention of male and female prepares for the blessing to follow.

[2:18]  ⁴ tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

[2:18]  ⁵ tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

[2:18]  ⁶ tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

[24:51]  ⁷ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ⁸ tn Heb “as the Lord has spoken.”

[30:25]  ⁹ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ¹⁰ tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ¹¹ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ¹² tn Heb “to my place and to my land.”

[35:6]  ¹³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:6]  ¹⁴ tn Heb “and Jacob came to Luz which is in the land of Canaan – it is Bethel – he and all the people who were with him.”

[37:27]  ¹⁵ tn Heb “let not our hand be upon him.”

[37:27]  ¹⁶ tn Heb “listened.”

[37:29]  ¹⁷ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[37:34]  ¹⁸ tn Heb “and put sackcloth on his loins.”

[48:12]  ¹⁹ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.

[49:28]  ²⁰ tn Heb “All these.”

[49:28]  ²¹ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”

[50:23]  ²² tn Heb “saw Ephraim, the children of the third.”

[50:23]  ²³ tn Heb “they were born on the knees of Joseph.” This expression implies their adoption by Joseph, which meant that they received an inheritance from him.