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 2:15

2:15 The Lord God took the man and placed ³  him in the orchard in ⁴  Eden to care for it and to maintain it. ⁵ 

Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ⁶  you have done?” And the woman replied, “The serpent ⁷  tricked ⁸  me, and I ate.”

Kejadian 5:21

5:21 When Enoch had lived 65 years, he became the father of Methuselah.

Kejadian 7:15

7:15 Pairs ⁹  of all creatures ¹⁰  that have the breath of life came into the ark to Noah.

Kejadian 8:5

8:5 The waters kept on receding ¹¹  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. ¹² 

Kejadian 15:4

15:4 But look, ¹³  the word of the Lord came to him: “This man ¹⁴  will not be your heir, ¹⁵  but instead ¹⁶  a son ¹⁷  who comes from your own body will be ¹⁸  your heir.” ¹⁹ 

Kejadian 15:16

15:16 In the fourth generation ²⁰  your descendants ²¹  will return here, for the sin of the Amorites has not yet reached its limit.” ²² 

Kejadian 16:14

16:14 That is why the well was called ²³  Beer Lahai Roi. ²⁴  (It is located ²⁵  between Kadesh and Bered.)

Kejadian 17:15

17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; ²⁶  Sarah ²⁷  will be her name.

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ²⁸  “After I am worn out will I have pleasure, ²⁹  especially when my husband is old too?” ³⁰ 

Kejadian 21:1

The Birth of Isaac

21:1 The Lord visited ³¹  Sarah just as he had said he would and did ³²  for Sarah what he had promised. ³³ 

Kejadian 21:32

21:32 So they made a treaty ³⁴  at Beer Sheba. Then Abimelech and Phicol, the commander of his army, returned ³⁵  to the land of the Philistines. ³⁶ 

Kejadian 24:61

24:61 Then Rebekah and her female servants mounted the camels and rode away with ³⁷  the man. So Abraham’s servant ³⁸  took Rebekah and left.

Kejadian 26:11

26:11 So Abimelech commanded all the people, “Whoever touches ³⁹  this man or his wife will surely be put to death.” ⁴⁰ 

Kejadian 26:16

26:16 Then Abimelech said to Isaac, “Leave us and go elsewhere, ⁴¹  for you have become much more powerful ⁴²  than we are.”

Kejadian 26:21

26:21 His servants ⁴³  dug another well, but they quarreled over it too, so Isaac named it ⁴⁴  Sitnah. ⁴⁵ 

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ⁴⁶  Isaac sent them off; they separated on good terms. ⁴⁷ 

Kejadian 27:2

27:2 Isaac ⁴⁸  said, “Since ⁴⁹  I am so old, I could die at any time. ⁵⁰ 

Kejadian 28:16

28:16 Then Jacob woke up ⁵¹  and thought, ⁵²  “Surely the Lord is in this place, but I did not realize it!”

Kejadian 29:28

29:28 Jacob did as Laban said. ⁵³  When Jacob ⁵⁴  completed Leah’s bridal week, ⁵⁵  Laban gave him his daughter Rachel to be his wife. ⁵⁶ 

Kejadian 30:36

30:36 Then he separated them from Jacob by a three-day journey, ⁵⁷  while ⁵⁸  Jacob was taking care of the rest of Laban’s flocks.

Kejadian 31:23

31:23 So he took his relatives ⁵⁹  with him and pursued Jacob ⁶⁰  for seven days. ⁶¹  He caught up with ⁶²  him in the hill country of Gilead.

Kejadian 31:55

31:55 (32:1) ⁶³  Early in the morning Laban kissed ⁶⁴  his grandchildren ⁶⁵  and his daughters goodbye and blessed them. Then Laban left and returned home. ⁶⁶ 

Kejadian 32:30

32:30 So Jacob named the place Peniel, ⁶⁷  explaining, ⁶⁸  “Certainly ⁶⁹  I have seen God face to face ⁷⁰  and have survived.” ⁷¹ 

Kejadian 33:19

33:19 Then he purchased the portion of the field where he had pitched his tent; he bought it ⁷²  from the sons of Hamor, Shechem’s father, for a hundred pieces of money. ⁷³ 

Kejadian 34:3

34:3 Then he became very attached ⁷⁴  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. ⁷⁵ 

Kejadian 34:20

34:20 So Hamor and his son Shechem went to the gate ⁷⁶  of their city and spoke to the men of their city,

Kejadian 35:14

35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ⁷⁷  He poured out a drink offering on it, and then he poured oil on it. ⁷⁸ 

Kejadian 38:5

38:5 Then she had ⁷⁹  yet another son, whom she named Shelah. She gave birth to him in Kezib. ⁸⁰ 

Kejadian 40:9

40:9 So the chief cupbearer told his dream to Joseph: ⁸¹  “In my dream, there was a vine in front of me.

Kejadian 41:9

41:9 Then the chief cupbearer said to Pharaoh, “Today I recall my failures. ⁸² 

Kejadian 43:24

43:24 The servant in charge ⁸³  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.

Kejadian 45:17

45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ⁸⁴  to the land of Canaan!

[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.”

[2:15]  ³ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ⁴ 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]  ⁵ 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.

[3:13]  ⁶ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ⁷ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ⁸ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[7:15]  ⁹ tn Heb “two two” meaning “in twos.”

[7:15]  ¹⁰ tn Heb “flesh.”

[8:5]  ¹¹ tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

[8:5]  ¹² tn Or “could be seen.”

[15:4]  ¹³ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹⁴ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹⁵ tn Heb “inherit you.”

[15:4]  ¹⁶ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ¹⁷ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ¹⁸ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ¹⁹ tn Heb “will inherit you.”

[15:16]  ²⁰ sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

[15:16]  ²¹ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ²² tn Heb “is not yet complete.”

[15:16]  sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.

[16:14]  ²³ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ²⁴ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ²⁵ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[17:15]  ²⁶ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

[17:15]  ²⁷ sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

[18:12]  ²⁸ tn Heb “saying.”

[18:12]  ²⁹ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ³⁰ tn The word “too” has been added in the translation for stylistic reasons.

[21:1]  ³¹ 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]  ³² tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ³³ tn Heb “spoken.”

[21:32]  ³⁴ tn Heb “cut a covenant.”

[21:32]  ³⁵ tn Heb “arose and returned.”

[21:32]  ³⁶ sn The Philistines mentioned here may not be ethnically related to those who lived in Palestine in the time of the judges and the united monarchy. See D. M. Howard, “Philistines,” Peoples of the Old Testament World, 238.

[24:61]  ³⁷ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ³⁸ tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[26:11]  ³⁹ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ⁴⁰ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[26:16]  ⁴¹ tn Heb “Go away from us.”

[26:16]  ⁴² 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).

[26:21]  ⁴³ tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.

[26:21]  ⁴⁴ tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.

[26:21]  ⁴⁵ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

[26:31]  ⁴⁶ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁴⁷ tn Heb “and they went from him in peace.”

[27:2]  ⁴⁸ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ⁴⁹ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ⁵⁰ tn Heb “I do not know the day of my death.”

[28:16]  ⁵¹ tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ⁵² tn Heb “said.”

[29:28]  ⁵³ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ⁵⁴ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ⁵⁵ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ⁵⁶ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[30:36]  ⁵⁷ 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]  ⁵⁸ 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.

[31:23]  ⁵⁹ tn Heb “his brothers.”

[31:23]  ⁶⁰ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ⁶¹ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ⁶² tn Heb “drew close to.”

[31:55]  ⁶³ sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

[31:55]  ⁶⁴ tn Heb “and Laban got up early in the morning and he kissed.”

[31:55]  ⁶⁵ tn Heb “his sons.”

[31:55]  ⁶⁶ tn Heb “to his place.”

[32:30]  ⁶⁷ sn The name Peniel means “face of God.” Since Jacob saw God face to face here, the name is appropriate.

[32:30]  ⁶⁸ tn The word “explaining” is supplied in the translation for stylistic reasons.

[32:30]  ⁶⁹ tn Or “because.”

[32:30]  ⁷⁰ sn I have seen God face to face. See the note on the name “Peniel” earlier in the verse.

[32:30]  ⁷¹ tn Heb “and my soul [= life] has been preserved.”

[32:30]  sn I have survived. It was commonly understood that no one could see God and live (Gen 48:16; Exod 19:21, 24:10; and Judg 6:11, 22). On the surface Jacob seems to be saying that he saw God and survived. But the statement may have a double meaning, in light of his prayer for deliverance in v. 11. Jacob recognizes that he has survived his encounter with God and that his safety has now been guaranteed.

[33:19]  ⁷² tn The words “he bought it” are supplied in the translation for stylistic reasons. In the Hebrew text v. 19 is one long sentence.

[33:19]  ⁷³ tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown. (However, cf. REB, which renders the term as “sheep”).

[34:3]  ⁷⁴ tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  ⁷⁵ tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).

[34:20]  ⁷⁶ sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.

[35:14]  ⁷⁷ tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  ⁷⁸ tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[38:5]  ⁷⁹ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ⁸⁰ tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[40:9]  ⁸¹ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[41:9]  ⁸² tn Heb “sins, offenses.” He probably refers here to the offenses that landed him in prison (see 40:1).

[43:24]  ⁸³ tn Heb “the man.”

[45:17]  ⁸⁴ tn Heb “and go! Enter!”