Kejadian 1:6
Konteks1:6 God said, “Let there be an expanse 1 in the midst of the waters and let it separate water 2 from water.
Kejadian 11:2
Konteks11:2 When the people 3 moved eastward, 4 they found a plain in Shinar 5 and settled there.
Kejadian 13:12
Konteks13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain 6 and pitched his tents next to Sodom.
Kejadian 18:16
Konteks18:16 When the men got up to leave, 7 they looked out over 8 Sodom. (Now 9 Abraham was walking with them to see them on their way.) 10
Kejadian 21:33
Konteks21:33 Abraham 11 planted a tamarisk tree 12 in Beer Sheba. There he worshiped the Lord, 13 the eternal God.
Kejadian 23:19
Konteks23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.
Kejadian 26:16
Konteks26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, 14 for you have become much more powerful 15 than we are.”
Kejadian 27:18
Konteks27:18 He went to his father and said, “My father!” Isaac 16 replied, “Here I am. Which are you, my son?” 17
Kejadian 27:28
Konteks27:28 May God give you
the dew of the sky 18
and the richness 19 of the earth,
and plenty of grain and new wine.
Kejadian 29:26
Konteks29:26 “It is not our custom here,” 20 Laban replied, “to give the younger daughter in marriage 21 before the firstborn.
Kejadian 30:36
Konteks30:36 Then he separated them from Jacob by a three-day journey, 22 while 23 Jacob was taking care of the rest of Laban’s flocks.
Kejadian 31:48-49
Konteks31:48 Laban said, “This pile of stones is a witness of our agreement 24 today.” That is why it was called Galeed. 31:49 It was also called Mizpah 25 because he said, “May the Lord watch 26 between us 27 when we are out of sight of one another. 28
Kejadian 32:29
Konteks32:29 Then Jacob asked, “Please tell me your name.” 29 “Why 30 do you ask my name?” the man replied. 31 Then he blessed 32 Jacob 33 there.
Kejadian 34:20
Konteks34:20 So Hamor and his son Shechem went to the gate 34 of their city and spoke to the men of their city,
Kejadian 38:1
Konteks38:1 At that time Judah left 35 his brothers and stayed 36 with an Adullamite man 37 named Hirah.
Kejadian 39:2
Konteks39:2 The Lord was with Joseph. He was successful 38 and lived 39 in the household of his Egyptian master.
Kejadian 40:1
Konteks40:1 After these things happened, the cupbearer 40 to the king of Egypt and the royal baker 41 offended 42 their master, the king of Egypt.
Kejadian 43:33
Konteks43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. 43 The men looked at each other in astonishment. 44
Kejadian 47:5
Konteks47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.
[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.”
[11:2] 3 tn Heb “they”; the referent (the people) has been specified in the translation for clarity.
[11:2] 4 tn Or perhaps “from the east” (NRSV) or “in the east.”
[11:2] 5 tn Heb “in the land of Shinar.”
[11:2] sn Shinar is the region of Babylonia.
[13:12] 6 tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.
[18:16] 7 tn Heb “And the men arose from there.”
[18:16] 8 tn Heb “toward the face of.”
[18:16] 9 tn The disjunctive parenthetical clause sets the stage for the following speech.
[18:16] 10 tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.
[21:33] 11 tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.
[21:33] 12 sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.
[21:33] 13 tn Heb “he called there in the name of the
[26:16] 14 tn Heb “Go away from us.”
[26:16] 15 sn You have become much more powerful. This explanation for the expulsion of Isaac from Philistine territory foreshadows the words used later by the Egyptians to justify their oppression of Israel (see Exod 1:9).
[27:18] 16 tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.
[27:18] 17 sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.
[27:28] 18 tn Heb “and from the dew of the sky.”
[27:28] 19 tn Heb “and from the fatness.”
[29:26] 20 tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[29:26] 21 tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.
[30:36] 22 tn Heb “and he put a journey of three days between himself and Jacob.”
[30:36] sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.
[30:36] 23 tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.
[31:48] 24 tn Heb “a witness between me and you.”
[31:49] 25 tn Heb “and Mizpah.”
[31:49] 26 sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the
[31:49] 27 tn Heb “between me and you.”
[31:49] 28 tn Heb “for we will be hidden, each man from his neighbor.”
[32:29] 29 sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.
[32:29] 30 tn The question uses the enclitic pronoun “this” to emphasize the import of the question.
[32:29] 31 tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.
[32:29] 32 tn The verb here means that the
[32:29] 33 tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.
[34:20] 34 sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.
[38:1] 35 tn Heb “went down from.”
[38:1] 36 tn Heb “and he turned aside unto.”
[38:1] 37 tn Heb “a man, an Adullamite.”
[39:2] 38 tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).
[39:2] 39 tn Heb “and he was.”
[40:1] 40 sn The Hebrew term cupbearer corresponds to the Egyptian wb’, an official (frequently a foreigner) who often became a confidant of the king and wielded political power (see K. A. Kitchen, NBD3 248). Nehemiah held this post in Persia.
[40:1] 41 sn The baker may be the Egyptian retehti, the head of the bakers, who had privileges in the royal court.
[40:1] 42 sn The Hebrew verb translated offended here is the same one translated “sin” in 39:9. Perhaps there is an intended contrast between these officials, who deserve to be imprisoned, and Joseph, who refused to sin against God, but was thrown into prison in spite of his innocence.
[43:33] 43 tn Heb “the firstborn according to his birthright and the youngest according to his youth.”
[43:33] 44 sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.
