Kejadian 1:6

1:6 God said, “Let there be an expanse ¹  in the midst of the waters and let it separate water ²  from water.

Kejadian 1:29

1:29 Then God said, “I now ³  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. ⁴ 

Kejadian 3:23

3:23 So the Lord God expelled him ⁵  from the orchard in Eden to cultivate the ground from which he had been taken.

Kejadian 16:3

16:3 So after Abram had lived ⁶  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ⁷  to her husband to be his wife. ⁸ 

Kejadian 21:30

21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof ⁹  that I dug this well.” ¹⁰ 

Kejadian 24:13

24:13 Here I am, standing by the spring, ¹¹  and the daughters of the people ¹²  who live in the town are coming out to draw water.

Kejadian 30:9

30:9 When Leah saw that she had stopped having children, she gave ¹³  her servant Zilpah to Jacob as a wife.

Kejadian 31:51

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. ¹⁴ 

Kejadian 41:33

41:33 “So now Pharaoh should look ¹⁵  for a wise and discerning man ¹⁶  and give him authority ¹⁷  over all the land of Egypt.

Kejadian 50:7

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ¹⁸  of his household, all the senior officials of the land of Egypt,

[1:6]  ¹ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

[1:6]  ² tn Heb “the waters from the waters.”

[1:29]  ³ 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]  ⁴ 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.

[3:23]  ⁵ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

[16:3]  ⁶ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ⁷ tn Heb “the Egyptian, her female servant.”

[16:3]  ⁸ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[21:30]  ⁹ tn Heb “that it be for me for a witness.”

[21:30]  ¹⁰ sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

[24:13]  ¹¹ tn Heb “the spring of water.”

[24:13]  ¹² tn Heb “the men.”

[30:9]  ¹³ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[31:51]  ¹⁴ tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[41:33]  ¹⁵ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ¹⁶ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ¹⁷ tn Heb “and let him set him.”

[50:7]  ¹⁸ tn Or “dignitaries”; Heb “elders.”