Kejadian 1:29

1:29 Then God said, “I now ¹  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ² 

Kejadian 6:4

6:4 The Nephilim ³  were on the earth in those days (and also after this) ⁴  when the sons of God were having sexual relations with ⁵  the daughters of humankind, who gave birth to their children. ⁶  They were the mighty heroes ⁷  of old, the famous men. ⁸ 

Kejadian 6:17

6:17 I am about to bring ⁹  floodwaters ¹⁰  on the earth to destroy ¹¹  from under the sky all the living creatures that have the breath of life in them. ¹²  Everything that is on the earth will die,

Kejadian 7:23

7:23 So the Lord ¹³  destroyed ¹⁴  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ¹⁵  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ¹⁶ 

Kejadian 12:5

12:5 And Abram took his wife Sarai, his nephew ¹⁷  Lot, and all the possessions they had accumulated and the people they had acquired ¹⁸  in Haran, and they left for ¹⁹  the land of Canaan. They entered the land of Canaan.

Kejadian 18:19

18:19 I have chosen him ²⁰  so that he may command his children and his household after him to keep ²¹  the way of the Lord by doing ²²  what is right and just. Then the Lord will give ²³  to Abraham what he promised ²⁴  him.”

Kejadian 21:23

21:23 Now swear to me right here in God’s name ²⁵  that you will not deceive me, my children, or my descendants. ²⁶  Show me, and the land ²⁷  where you are staying, ²⁸  the same loyalty ²⁹  that I have shown you.” ³⁰ 

Kejadian 22:2

22:2 God ³¹  said, “Take your son – your only son, whom you love, Isaac ³²  – and go to the land of Moriah! ³³  Offer him up there as a burnt offering ³⁴  on one of the mountains which I will indicate to ³⁵  you.”

Kejadian 26:18

26:18 Isaac reopened ³⁶  the wells that had been dug ³⁷  back in the days of his father Abraham, for the Philistines had stopped them up ³⁸  after Abraham died. Isaac ³⁹  gave these wells ⁴⁰  the same names his father had given them. ⁴¹ 

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ⁴²  “Jacob has taken everything that belonged to our father! He has gotten rich ⁴³  at our father’s expense!” ⁴⁴ 

Kejadian 31:13

31:13 I am the God of Bethel, ⁴⁵  where you anointed ⁴⁶  the sacred stone and made a vow to me. ⁴⁷  Now leave this land immediately ⁴⁸  and return to your native land.’”

Kejadian 31:18

31:18 He took ⁴⁹  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ⁵⁰ 

Kejadian 31:43

31:43 Laban replied ⁵¹  to Jacob, “These women ⁵²  are my daughters, these children are my grandchildren, ⁵³  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ⁵⁴  or the children to whom they have given birth?

Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ⁵⁵  until I come to my lord at Seir.”

Kejadian 39:5-6

39:5 From the time ⁵⁶  Potiphar ⁵⁷  appointed him over his household and over all that he owned, the Lord blessed ⁵⁸  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ⁵⁹  in his house and in his fields. ⁶⁰  39:6 So Potiphar ⁶¹  left ⁶²  everything he had in Joseph’s care; ⁶³  he gave no thought ⁶⁴  to anything except the food he ate. ⁶⁵ 

Now Joseph was well built and good-looking. ⁶⁶ 

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁶⁷ 

Kejadian 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ⁶⁸  the same night. ⁶⁹  Each man’s dream had its own meaning. ⁷⁰ 

Kejadian 41:48

41:48 Joseph ⁷¹  collected all the excess food ⁷²  in the land of Egypt during the seven years and stored it in the cities. ⁷³  In every city he put the food gathered from the fields around it.

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Kejadian 45:27

45:27 But when they related to him everything Joseph had said to them, ⁷⁴  and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived.

[1:29]  ¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[6:4]  ³ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ⁴ tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ⁵ tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ⁶ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ⁷ tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ⁸ tn Heb “men of name” (i.e., famous men).

[6:17]  ⁹ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ¹⁰ tn Heb “the flood, water.”

[6:17]  ¹¹ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ¹² tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[7:23]  ¹³ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ¹⁴ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ¹⁵ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ¹⁶ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[12:5]  ¹⁷ tn Heb “the son of his brother.”

[12:5]  ¹⁸ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ¹⁹ tn Heb “went out to go.”

[18:19]  ²⁰ 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]  ²¹ 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]  ²² tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ²³ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ²⁴ tn Heb “spoke to.”

[21:23]  ²⁵ tn Heb “And now swear to me by God here.”

[21:23]  ²⁶ tn Heb “my offspring and my descendants.”

[21:23]  ²⁷ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ²⁸ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ²⁹ tn Or “kindness.”

[21:23]  ³⁰ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[22:2]  ³¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ³² sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ³³ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ³⁴ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ³⁵ tn Heb “which I will say to.”

[26:18]  ³⁶ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ³⁷ tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ³⁸ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ³⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ⁴⁰ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ⁴¹ tn Heb “called names to them according to the names that his father called them.”

[31:1]  ⁴² tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁴³ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ⁴⁴ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:13]  ⁴⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ⁴⁶ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ⁴⁷ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ⁴⁸ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[31:18]  ⁴⁹ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ⁵⁰ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[31:43]  ⁵¹ tn Heb “answered and said.”

[31:43]  ⁵² tn Heb “daughters.”

[31:43]  ⁵³ tn Heb “children.”

[31:43]  ⁵⁴ tn Heb “but to my daughters what can I do to these today?”

[33:14]  ⁵⁵ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[39:5]  ⁵⁶ tn Heb “and it was from then.”

[39:5]  ⁵⁷ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ⁵⁸ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ⁵⁹ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ⁶⁰ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[39:6]  ⁶¹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:6]  ⁶² sn The Hebrew verb translated left indicates he relinquished the care of it to Joseph. This is stronger than what was said earlier. Apparently Potiphar had come to trust Joseph so much that he knew it was in better care with Joseph than with anyone else.

[39:6]  ⁶³ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:6]  ⁶⁴ tn Heb “did not know.”

[39:6]  ⁶⁵ sn The expression except the food he ate probably refers to Potiphar’s private affairs and should not be limited literally to what he ate.

[39:6]  ⁶⁶ tn Heb “handsome of form and handsome of appearance.” The same Hebrew expressions were used in Gen 29:17 for Rachel.

[39:22]  ⁶⁷ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[40:5]  ⁶⁸ tn Heb “dreamed a dream.”

[40:5]  ⁶⁹ tn Heb “a man his dream in one night.”

[40:5]  ⁷⁰ tn Heb “a man according to the interpretation of his dream.”

[41:48]  ⁷¹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ⁷² tn Heb “all the food.”

[41:48]  ⁷³ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[45:27]  ⁷⁴ tn Heb “and they spoke to him all the words of Joseph which he had spoke to them.”