Kejadian 11:3

11:3 Then they said to one another, ¹  “Come, let’s make bricks and bake them thoroughly.” ²  (They had brick instead of stone and tar ³  instead of mortar.) ⁴ 

Kejadian 11:31

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there.

Kejadian 13:10

13:10 Lot looked up and saw ⁵  the whole region ⁶  of the Jordan. He noticed ⁷  that all of it was well-watered (before the Lord obliterated ⁸  Sodom and Gomorrah) ⁹  like the garden of the Lord, like the land of Egypt, ¹⁰  all the way to Zoar.

Kejadian 18:28

18:28 what if there are five less than the fifty godly people? Will you destroy ¹¹  the whole city because five are lacking?” ¹²  He replied, “I will not destroy it if I find forty-five there.”

Kejadian 18:32

18:32 Finally Abraham ¹³  said, “May the Lord not be angry so that I may speak just once more. What if ten are found there?” He replied, “I will not destroy it for the sake of the ten.”

Kejadian 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ¹⁴  Lot was sitting in the city’s gateway. ¹⁵  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Kejadian 22:9

22:9 When they came to the place God had told him about, Abraham built the altar there ¹⁶  and arranged the wood on it. Next he tied up ¹⁷  his son Isaac and placed him on the altar on top of the wood.

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ¹⁸  to you the price ¹⁹  of the field. Take it from me so that I may ²⁰  bury my dead there.”

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 29:2-3

29:2 He saw ²¹  in the field a well with ²²  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ²³  a large stone covered the mouth of the well. 29:3 When all the flocks were gathered there, the shepherds ²⁴  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

Kejadian 30:35

30:35 So that day Laban ²⁵  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ²⁶  of his sons.

Kejadian 35:2

35:2 So Jacob told his household and all who were with him, “Get rid of the foreign gods you have among you. ²⁷  Purify yourselves and change your clothes. ²⁸ 

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ²⁹  Jacob his brother

Kejadian 38:11

38:11 Then Judah said to his daughter-in-law Tamar, “Live as a widow in your father’s house until Shelah my son grows up.” For he thought, ³⁰  “I don’t want him to die like his brothers.” ³¹  So Tamar went and lived in her father’s house.

Kejadian 43:23

43:23 “Everything is fine,” ³²  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ³³  I had your money.” ³⁴  Then he brought Simeon out to them.

Kejadian 43:32

43:32 They set a place for him, a separate place for his brothers, ³⁵  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ³⁶  to do so.) ³⁷ 

Kejadian 47:4

47:4 Then they said to Pharaoh, “We have come to live as temporary residents ³⁸  in the land. There ³⁹  is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

[11:3]  ¹ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ² tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ³ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ⁴ tn The disjunctive clause gives information parenthetical to the narrative.

[13:10]  ⁵ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ⁶ tn Or “plain”; Heb “circle.”

[13:10]  ⁷ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ⁸ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ⁹ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ¹⁰ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[18:28]  ¹¹ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ¹² tn Heb “because of five.”

[18:32]  ¹³ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:1]  ¹⁴ tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ¹⁵ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:1]  sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).

[22:9]  ¹⁶ sn Abraham built an altar there. The theme of Abraham’s altar building culminates here. He has been a faithful worshiper. Will he continue to worship when called upon to make such a radical sacrifice?

[22:9]  ¹⁷ sn Then he tied up. This text has given rise to an important theme in Judaism known as the Aqedah, from the Hebrew word for “binding.” When sacrifices were made in the sanctuary, God remembered the binding of Isaac, for which a substitute was offered. See D. Polish, “The Binding of Isaac,” Jud 6 (1957): 17-21.

[23:13]  ¹⁸ tn Heb “give.”

[23:13]  ¹⁹ tn Heb “silver.”

[23:13]  ²⁰ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[29:2]  ²¹ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ²² tn Heb “and look, there.”

[29:2]  ²³ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.

[29:3]  ²⁴ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[30:35]  ²⁵ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ²⁶ tn Heb “and he gave [them] into the hand.”

[35:2]  ²⁷ tn Heb “which are in your midst.”

[35:2]  ²⁸ sn The actions of removing false gods, becoming ritually clean, and changing garments would become necessary steps in Israel when approaching the Lord in worship.

[36:6]  ²⁹ tn Heb “from before.”

[38:11]  ³⁰ tn Heb “said.”

[38:11]  ³¹ tn Heb “Otherwise he will die, also he, like his brothers.”

[38:11]  sn I don’t want him to die like his brothers. This clause explains that Judah had no intention of giving Shelah to Tamar for the purpose of the levirate marriage. Judah apparently knew the nature of his sons, and feared that God would be angry with the third son and kill him as well.

[43:23]  ³² tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ³³ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ³⁴ tn Heb “your money came to me.”

[43:32]  ³⁵ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ³⁶ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ³⁷ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

[47:4]  ³⁸ tn Heb “to sojourn.”

[47:4]  ³⁹ tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.