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 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Kejadian 3:10

3:10 The man replied, ³  “I heard you moving about ⁴  in the orchard, and I was afraid because I was naked, so I hid.”

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 7:17

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth.

Kejadian 9:24

9:24 When Noah awoke from his drunken stupor ⁶  he learned ⁷  what his youngest son had done ⁸  to him.

Kejadian 10:5

10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

Kejadian 10:25

10:25 Two sons were born to Eber: One was named Peleg because in his days the earth was divided, ⁹  and his brother’s name was Joktan.

Kejadian 15:16

15:16 In the fourth generation ¹⁰  your descendants ¹¹  will return here, for the sin of the Amorites has not yet reached its limit.” ¹² 

Kejadian 17:2

17:2 Then I will confirm my covenant ¹³  between me and you, and I will give you a multitude of descendants.” ¹⁴ 

Kejadian 22:18

22:18 Because you have obeyed me, ¹⁵  all the nations of the earth will pronounce blessings on one another ¹⁶  using the name of your descendants.’”

Kejadian 23:18

23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. ¹⁷ 

Kejadian 24:2

24:2 Abraham said to his servant, the senior one ¹⁸  in his household who was in charge of everything he had, “Put your hand under my thigh ¹⁹ 

Kejadian 24:38

24:38 but you must go to the family of my father and to my relatives to find ²⁰  a wife for my son.’

Kejadian 24:59

24:59 So they sent their sister Rebekah on her way, accompanied by her female attendant, with Abraham’s servant and his men.

Kejadian 24:61

24:61 Then Rebekah and her female servants mounted the camels and rode away with ²¹  the man. So Abraham’s servant ²²  took Rebekah and left.

Kejadian 25:13

25:13 These are the names of Ishmael’s sons, by their names according to their records: ²³  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 25:20

25:20 When Isaac was forty years old, he married Rebekah, ²⁴  the daughter of Bethuel the Aramean from Paddan Aram and sister of Laban the Aramean. ²⁵ 

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ²⁶  So Esau ²⁷  swore an oath to him and sold his birthright ²⁸  to Jacob.

Kejadian 27:2

27:2 Isaac ²⁹  said, “Since ³⁰  I am so old, I could die at any time. ³¹ 

Kejadian 29:15

29:15 Then Laban said to Jacob, “Should you work ³²  for me for nothing because you are my relative? ³³  Tell me what your wages should be.”

Kejadian 29:26

29:26 “It is not our custom here,” ³⁴  Laban replied, “to give the younger daughter in marriage ³⁵  before the firstborn.

Kejadian 30:2

30:2 Jacob became furious ³⁶  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ³⁷ 

Kejadian 30:29

30:29 “You know how I have worked for you,” Jacob replied, ³⁸  “and how well your livestock have fared under my care. ³⁹ 

Kejadian 31:47

31:47 Laban called it Jegar Sahadutha, ⁴⁰  but Jacob called it Galeed. ⁴¹ 

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. ⁴² 

Kejadian 34:2

34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, ⁴³  and sexually assaulted her. ⁴⁴ 

Kejadian 34:8

34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. ⁴⁵  Please give her to him as his wife.

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. ⁴⁶ 

Kejadian 36:2

36:2 Esau took his wives from the Canaanites: ⁴⁷  Adah the daughter of Elon the Hittite, and Oholibamah the daughter of Anah and granddaughter ⁴⁸  of Zibeon the Hivite,

Kejadian 36:20

36:20 These were the sons of Seir the Horite, ⁴⁹  who were living in the land: Lotan, Shobal, Zibeon, Anah,

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁵⁰  one in whom the Spirit of God is present?” ⁵¹ 

Kejadian 49:28

49:28 These ⁵²  are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. ⁵³ 

[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.”

[3:10]  ³ tn Heb “and he said.”

[3:10]  ⁴ tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[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.”

[9:24]  ⁶ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ⁷ tn Heb “he knew.”

[9:24]  ⁸ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[10:25]  ⁹ tn The expression “the earth was divided” may refer to dividing the land with canals, but more likely it anticipates the division of languages at Babel (Gen 11). The verb פָּלָג (palag, “separate, divide”) is used in Ps 55:9 for a division of languages.

[15:16]  ¹⁰ 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]  ¹¹ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ¹² 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.

[17:2]  ¹³ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ¹⁴ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[22:18]  ¹⁵ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ¹⁶ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[23:18]  ¹⁷ tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.

[23:18]  sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.

[24:2]  ¹⁸ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ¹⁹ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[24:38]  ²⁰ tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

[24:61]  ²¹ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ²² tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[25:13]  ²³ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[25:20]  ²⁴ tn Heb “And Isaac was the son of forty years when he took Rebekah.”

[25:20]  ²⁵ sn Some valuable information is provided here. We learn here that Isaac married thirty-five years before Abraham died, that Rebekah was barren for twenty years, and that Abraham would have lived to see Jacob and Esau begin to grow up. The death of Abraham was recorded in the first part of the chapter as a “tidying up” of one generation before beginning the account of the next.

[25:33]  ²⁶ tn Heb “Swear to me today.”

[25:33]  ²⁷ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ²⁸ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[27:2]  ²⁹ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ³⁰ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ³¹ tn Heb “I do not know the day of my death.”

[29:15]  ³² tn The verb is the perfect with the vav (ו) consecutive; the nuance in the question is deliberative.

[29:15]  ³³ tn Heb “my brother.” The term “brother” is used in a loose sense; actually Jacob was Laban’s nephew.

[29:26]  ³⁴ 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]  ³⁵ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[30:2]  ³⁶ tn Heb “and the anger of Jacob was hot.”

[30:2]  ³⁷ tn Heb “who has withheld from you the fruit of the womb.”

[30:29]  ³⁸ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ³⁹ tn Heb “and how your cattle were with me.”

[31:47]  ⁴⁰ sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

[31:47]  ⁴¹ sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

[31:51]  ⁴² 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.

[34:2]  ⁴³ tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

[34:2]  ⁴⁴ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

[34:8]  ⁴⁵ tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).

[35:10]  ⁴⁶ 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.

[36:2]  ⁴⁷ tn Heb “from the daughters of Canaan.”

[36:2]  ⁴⁸ tn Heb “daughter,” but see Gen 36:24-25.

[36:20]  ⁴⁹ sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[41:38]  ⁵⁰ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁵¹ tn The rhetorical question expects the answer “No, of course not!”

[49:28]  ⁵² tn Heb “All these.”

[49:28]  ⁵³ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”