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 2:22

2:22 Then the Lord God made ⁴  a woman from the part he had taken out of the man, and he brought her to the man.

Kejadian 5:2

5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁵ 

Kejadian 2:8

2:8 The Lord God planted an orchard ⁶  in the east, ⁷  in Eden; ⁸  and there he placed the man he had formed. ⁹ 

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ¹⁰  Sarah just as he had said he would and did ¹¹  for Sarah what he had promised. ¹² 

Kejadian 2:3

2:3 God blessed the seventh day and made it holy ¹³  because on it he ceased all the work that he ¹⁴  had been doing in creation. ¹⁵ 

Kejadian 1:31

1:31 God saw all that he had made – and it was very good! ¹⁶  There was evening, and there was morning, the sixth day.

Kejadian 2:2

2:2 By ¹⁷  the seventh day God finished the work that he had been doing, ¹⁸  and he ceased ¹⁹  on the seventh day all the work that he had been doing.

Kejadian 1:10

1:10 God called the dry ground “land” ²⁰  and the gathered waters he called “seas.” God saw that it was good.

Kejadian 5:1

From Adam to Noah

5:1 This is the record ²¹  of the family line ²²  of Adam.

When God created humankind, ²³  he made them ²⁴  in the likeness of God.

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ²⁵  and lead you up from this land to the land he swore on oath to give ²⁶  to Abraham, Isaac, and Jacob.”

Kejadian 1:4

1:4 God saw ²⁷  that the light was good, ²⁸  so God separated ²⁹  the light from the darkness.

Kejadian 41:25

41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. ³⁰  God has revealed ³¹  to Pharaoh what he is about to do. ³² 

Kejadian 41:28

41:28 This is just what I told ³³  Pharaoh: God has shown Pharaoh what he is about to do.

Kejadian 2:7

2:7 The Lord God formed ³⁴  the man from the soil of the ground ³⁵  and breathed into his nostrils the breath of life, ³⁶  and the man became a living being. ³⁷ 

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ³⁸  he gave me this one too.” So she named him Simeon. ³⁹ 

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ⁴⁰  and given me a son.” That is why ⁴¹  she named him Dan. ⁴² 

Kejadian 1:5

1:5 God called ⁴³  the light “day” and the darkness ⁴⁴  “night.” There was evening, and there was morning, marking the first day. ⁴⁵ 

Kejadian 1:8

1:8 God called the expanse “sky.” ⁴⁶  There was evening, and there was morning, a second day.

Kejadian 4:5

4:5 but with Cain and his offering he was not pleased. ⁴⁷  So Cain became very angry, ⁴⁸  and his expression was downcast. ⁴⁹ 

Kejadian 3:24

3:24 When he drove ⁵⁰  the man out, he placed on the eastern side ⁵¹  of the orchard in Eden angelic sentries ⁵²  who used the flame of a whirling sword ⁵³  to guard the way to the tree of life.

Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ⁵⁴  It was so. ⁵⁵ 

Kejadian 2:15

2:15 The Lord God took the man and placed ⁵⁶  him in the orchard in ⁵⁷  Eden to care for it and to maintain it. ⁵⁸ 

Kejadian 3:21

3:21 The Lord God made garments from skin ⁵⁹  for Adam and his wife, and clothed them.

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ⁶⁰ 

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ⁶¹  and said ⁶²  to himself, ⁶³  “I will never again curse ⁶⁴  the ground because of humankind, even though ⁶⁵  the inclination of their minds ⁶⁶  is evil from childhood on. ⁶⁷  I will never again destroy everything that lives, as I have just done.

Kejadian 1:16

1:16 God made two great lights ⁶⁸  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ⁶⁹ 

Kejadian 2:21

2:21 So the Lord God caused the man to fall into a deep sleep, ⁷⁰  and while he was asleep, ⁷¹  he took part of the man’s side ⁷²  and closed up the place with flesh. ⁷³ 

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ⁷⁴  so that you may possess the land ⁷⁵  God gave to Abraham, the land where you have been living as a temporary resident.” ⁷⁶ 

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ⁷⁷  to eat and clothing to wear,

Kejadian 32:32

32:32 That is why to this day ⁷⁸  the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck ⁷⁹  the socket of Jacob’s hip near the attached sinew.

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ⁸⁰  because there God had revealed himself ⁸¹  to him when he was fleeing from his brother.

Kejadian 1:28

1:28 God blessed ⁸²  them and said ⁸³  to them, “Be fruitful and multiply! Fill the earth and subdue it! ⁸⁴  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ⁸⁵ 

Kejadian 2:19

2:19 The Lord God formed ⁸⁶  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ⁸⁷  name them, and whatever the man called each living creature, that was its name.

Kejadian 18:19

18:19 I have chosen him ⁸⁸  so that he may command his children and his household after him to keep ⁸⁹  the way of the Lord by doing ⁹⁰  what is right and just. Then the Lord will give ⁹¹  to Abraham what he promised ⁹²  him.”

[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.

[2:22]  ⁴ tn The Hebrew verb is בָּנָה (banah, “to make, to build, to construct”). The text states that the Lord God built the rib into a woman. Again, the passage gives no indication of precisely how this was done.

[5:2]  ⁵ tn The Hebrew word used here is אָדָם (’adam).

[2:8]  ⁶ tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

[2:8]  sn The Lord God planted an orchard. Nothing is said of how the creation of this orchard took place. A harmonization with chap. 1 might lead to the conclusion that it was by decree, prior to the creation of human life. But the narrative sequence here in chap. 2 suggests the creation of the garden followed the creation of the man. Note also the past perfect use of the perfect in the relative clause in the following verse.

[2:8]  ⁷ tn Heb “from the east” or “off east.”

[2:8]  sn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.

[2:8]  ⁸ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ⁹ tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

[21:1]  ¹⁰ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ¹¹ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ¹² tn Heb “spoken.”

[2:3]  ¹³ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ¹⁴ tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ¹⁵ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[1:31]  ¹⁶ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

[2:2]  ¹⁷ tn Heb “on/in the seventh day.”

[2:2]  ¹⁸ tn Heb “his work which he did [or “made”].”

[2:2]  ¹⁹ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[1:10]  ²⁰ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[5:1]  ²¹ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ²² tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ²³ tn The Hebrew text has אָדָם (’adam).

[5:1]  ²⁴ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[50:24]  ²⁵ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ²⁶ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[1:4]  ²⁷ tn Heb “And God saw the light, that it was good.” The verb “saw” in this passage carries the meaning “reflected on,” “surveyed,” “concluded,” “noted.” It is a description of reflection of the mind – it is God’s opinion.

[1:4]  ²⁸ tn The Hebrew word טוֹב (tov) in this context signifies whatever enhances, promotes, produces, or is conducive for life. It is the light that God considers “good,” not the darkness. Whatever is conducive to life in God’s creation is good, for God himself is good, and that goodness is reflected in all of his works.

[1:4]  ²⁹ tn The verb “separate, divide” here explains how God used the light to dispel the darkness. It did not do away with the darkness completely, but made a separation. The light came alongside the darkness, but they are mutually exclusive – a theme that will be developed in the Gospel of John (cf. John 1:5).

[1:4]  sn The idea of separation is critical to this chapter. God separated light from darkness, upper water from lower water, day from night, etc. The verb is important to the Law in general. In Leviticus God separates between clean and unclean, holy and profane (Lev 10:10, 11:47 and 20:24); in Exodus God separates the Holy Place from the Most Holy Place (Exod 26:33). There is a preference for the light over the darkness, just as there will be a preference for the upper waters, the rain water which is conducive to life, over the sea water.

[41:25]  ³⁰ tn Heb “the dream of Pharaoh is one.”

[41:25]  ³¹ tn Heb “declared.”

[41:25]  ³² tn The active participle here indicates what is imminent.

[41:28]  ³³ tn Heb “it is the word that I spoke.”

[2:7]  ³⁴ tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

[2:7]  sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).

[2:7]  ³⁵ tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

[2:7]  ³⁶ tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

[2:7]  sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.

[2:7]  ³⁷ tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

[29:33]  ³⁸ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ³⁹ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[30:6]  ⁴⁰ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ⁴¹ tn Or “therefore.”

[30:6]  ⁴² sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[1:5]  ⁴³ tn Heb “he called to,” meaning “he named.”

[1:5]  sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

[1:5]  ⁴⁴ tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ⁴⁵ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:5]  sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.

[1:8]  ⁴⁶ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[4:5]  ⁴⁷ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ⁴⁸ tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ⁴⁹ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[3:24]  ⁵⁰ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ⁵¹ tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ⁵² tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)

[3:24]  ⁵³ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[1:7]  ⁵⁴ tn Heb “the expanse.”

[1:7]  ⁵⁵ tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[2:15]  ⁵⁶ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ⁵⁷ tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

[2:15]  ⁵⁸ tn Heb “to work it and to keep it.”

[2:15]  sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.

[3:21]  ⁵⁹ sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[35:10]  ⁶⁰ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[8:21]  ⁶¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ⁶² tn Heb “and the Lord said.”

[8:21]  ⁶³ tn Heb “in his heart.”

[8:21]  ⁶⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ⁶⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ⁶⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ⁶⁷ tn Heb “from his youth.”

[1:16]  ⁶⁸ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ⁶⁹ tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[2:21]  ⁷⁰ tn Heb “And the Lord God caused a deep sleep to fall on the man.”

[2:21]  ⁷¹ tn Heb “and he slept.” In the sequence the verb may be subordinated to the following verb to indicate a temporal clause (“while…”).

[2:21]  ⁷² tn Traditionally translated “rib,” the Hebrew word actually means “side.” The Hebrew text reads, “and he took one from his sides,” which could be rendered “part of his sides.” That idea may fit better the explanation by the man that the woman is his flesh and bone.

[2:21]  ⁷³ tn Heb “closed up the flesh under it.”

[28:4]  ⁷⁴ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ⁷⁵ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ⁷⁶ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[28:20]  ⁷⁷ tn Heb “bread,” although the term can be used for food in general.

[32:32]  ⁷⁸ sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.

[32:32]  ⁷⁹ tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.

[35:7]  ⁸⁰ sn The name El-Bethel means “God of Bethel.”

[35:7]  ⁸¹ tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[1:28]  ⁸² tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ⁸³ tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ⁸⁴ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ⁸⁵ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[2:19]  ⁸⁶ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ⁸⁷ tn The imperfect verb form is future from the perspective of the past time narrative.

[18:19]  ⁸⁸ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ⁸⁹ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ⁹⁰ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ⁹¹ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ⁹² tn Heb “spoke to.”