Kejadian 11:9

11:9 That is why its name was called ¹  Babel ²  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ³  I will give this land.” So Abram ⁴  built an altar there to the Lord, who had appeared to him.

Kejadian 16:12

16:12 He will be a wild donkey ⁵  of a man.

He will be hostile to everyone, ⁶ 

and everyone will be hostile to him. ⁷ 

He will live away from ⁸  his brothers.”

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ⁹  by the oaks ¹⁰  of Mamre while ¹¹  he was sitting at the entrance ¹²  to his tent during the hottest time of the day.

Kejadian 18:5

18:5 And let me get ¹³  a bit of food ¹⁴  so that you may refresh yourselves ¹⁵  since you have passed by your servant’s home. After that you may be on your way.” ¹⁶  “All right,” they replied, “you may do as you say.”

Kejadian 18:7

18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ¹⁷  who quickly prepared it. ¹⁸ 

Kejadian 18:10

18:10 One of them ¹⁹  said, “I will surely return ²⁰  to you when the season comes round again, ²¹  and your wife Sarah will have a son!” ²²  (Now Sarah was listening at the entrance to the tent, not far behind him. ²³ 

Kejadian 19:16

19:16 When Lot ²⁴  hesitated, the men grabbed his hand and the hands of his wife and two daughters because the Lord had compassion on them. ²⁵  They led them away and placed them ²⁶  outside the city.

Kejadian 21:16

21:16 Then she went and sat down by herself across from him at quite a distance, about a bowshot ²⁷  away; for she thought, ²⁸  “I refuse to watch the child die.” ²⁹  So she sat across from him and wept uncontrollably. ³⁰ 

Kejadian 21:19

21:19 Then God enabled Hagar to see a well of water. ³¹  She went over and filled the skin with water, and then gave the boy a drink.

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ³²  replied to Abraham in the hearing ³³  of the sons of Heth – before all who entered the gate ³⁴  of his city –

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ³⁵  He journeyed ³⁶  to the region of Aram Naharaim ³⁷  and the city of Nahor.

Kejadian 24:20

24:20 She quickly emptied ³⁸  her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.

Kejadian 24:29

24:29 (Now Rebekah had a brother named Laban.) ³⁹  Laban rushed out to meet the man at the spring.

Kejadian 24:32

24:32 So Abraham’s servant ⁴⁰  went to the house and unloaded ⁴¹  the camels. Straw and feed were given ⁴²  to the camels, and water was provided so that he and the men who were with him could wash their feet. ⁴³ 

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 25:9

25:9 His sons Isaac and Ishmael buried him in the cave of Machpelah ⁴⁴  near Mamre, in the field of Ephron the son of Zohar, the Hethite.

Kejadian 25:18

25:18 His descendants ⁴⁵  settled from Havilah to Shur, which runs next ⁴⁶  to Egypt all the way ⁴⁷  to Asshur. ⁴⁸  They settled ⁴⁹  away from all their relatives. ⁵⁰ 

Kejadian 26:20

26:20 the herdsmen of Gerar quarreled ⁵¹  with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac ⁵²  named the well ⁵³  Esek ⁵⁴  because they argued with him about it. ⁵⁵ 

Kejadian 30:41

30:41 When the stronger females were in heat, ⁵⁶  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches.

Kejadian 32:13

32:13 Jacob ⁵⁷  stayed there that night. Then he sent ⁵⁸  as a gift ⁵⁹  to his brother Esau

Kejadian 32:32

32:32 That is why to this day ⁶⁰  the Israelites do not eat the sinew which is attached to the socket of the hip, because he struck ⁶¹  the socket of Jacob’s hip near the attached sinew.

Kejadian 35:1

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once ⁶²  to Bethel ⁶³  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” ⁶⁴ 

Kejadian 35:3

35:3 Let us go up at once ⁶⁵  to Bethel. Then I will make ⁶⁶  an altar there to God, who responded to me in my time of distress ⁶⁷  and has been with me wherever I went.” ⁶⁸ 

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ⁶⁹  Rachel went into labor ⁷⁰  – and her labor was hard.

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ⁷¹  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ⁷²  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ⁷³  Joseph replied. ⁷⁴ 

Kejadian 37:35

37:35 All his sons and daughters stood by ⁷⁵  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁷⁶  So Joseph’s ⁷⁷  father wept for him.

Kejadian 38:12

38:12 After some time ⁷⁸  Judah’s wife, the daughter of Shua, died. After Judah was consoled, he left for Timnah to visit his sheepshearers, along with ⁷⁹  his friend Hirah the Adullamite.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁸⁰  Joseph opened the storehouses ⁸¹  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 47:30

47:30 but when I rest ⁸²  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁸³  said, “I will do as you say.”

Kejadian 48:9

48:9 Joseph said to his father, “They are the ⁸⁴  sons God has given me in this place.” His father ⁸⁵  said, “Bring them to me so I may bless them.” ⁸⁶ 

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

[11:9]  ¹ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ² sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[12:7]  ³ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ⁴ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[16:12]  ⁵ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ⁶ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ⁷ tn Heb “And the hand of everyone will be against him.”

[16:12]  ⁸ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[18:1]  ⁹ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ¹⁰ tn Or “terebinths.”

[18:1]  ¹¹ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ¹² tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[18:5]  ¹³ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ¹⁴ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹⁵ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹⁶ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[18:7]  ¹⁷ tn Heb “the young man.”

[18:7]  ¹⁸ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[18:10]  ¹⁹ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ²⁰ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ²¹ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ²² tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²³ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[19:16]  ²⁴ tn Heb “he”; the referent (Lot) has been specified in the translation for clarity.

[19:16]  ²⁵ tn Heb “in the compassion of the Lord to them.”

[19:16]  ²⁶ tn Heb “brought him out and placed him.” The third masculine singular suffixes refer specifically to Lot, though his wife and daughters accompanied him (see v. 17). For stylistic reasons these have been translated as plural pronouns (“them”).

[21:16]  ²⁷ sn A bowshot would be a distance of about a hundred yards (ninety meters).

[21:16]  ²⁸ tn Heb “said.”

[21:16]  ²⁹ tn Heb “I will not look on the death of the child.” The cohortative verbal form (note the negative particle אַל,’al) here expresses her resolve to avoid the stated action.

[21:16]  ³⁰ tn Heb “and she lifted up her voice and wept” (that is, she wept uncontrollably). The LXX reads “he” (referring to Ishmael) rather than “she” (referring to Hagar), but this is probably an attempt to harmonize this verse with the following one, which refers to the boy’s cries.

[21:19]  ³¹ tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.

[23:10]  ³² tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ³³ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ³⁴ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[24:10]  ³⁵ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ³⁶ tn Heb “and he arose and went.”

[24:10]  ³⁷ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[24:20]  ³⁸ tn Heb “and she hurried and emptied.”

[24:29]  ³⁹ tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.

[24:32]  ⁴⁰ tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ⁴¹ tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

[24:32]  ⁴² tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ⁴³ tn Heb “and water to wash his feet and the feet of the men who were with him.”

[25:9]  ⁴⁴ sn The cave of Machpelah was the place Abraham had purchased as a burial place for his wife Sarah (Gen 23:17-18).

[25:18]  ⁴⁵ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  ⁴⁶ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  ⁴⁷ tn Heb “as you go.”

[25:18]  ⁴⁸ sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  ⁴⁹ tn Heb “he fell.”

[25:18]  ⁵⁰ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[26:20]  ⁵¹ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

[26:20]  ⁵² tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:20]  ⁵³ tn Heb “and he called the name of the well.”

[26:20]  ⁵⁴ sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

[26:20]  ⁵⁵ tn The words “about it” are supplied in the translation for stylistic reasons.

[30:41]  ⁵⁶ tn Heb “and at every breeding-heat of the flock.”

[32:13]  ⁵⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ⁵⁸ tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ⁵⁹ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[32:32]  ⁶⁰ sn On the use of the expression to this day, see B. S. Childs, “A Study of the Formula ‘Until This Day’,” JBL 82 (1963): 279-92.

[32:32]  ⁶¹ tn Or “because the socket of Jacob’s hip was struck.” Some translations render this as an impersonal passive. On the translation of the word “struck” see the note on this term in v. 25.

[35:1]  ⁶² tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  ⁶³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  ⁶⁴ sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[35:3]  ⁶⁵ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁶⁶ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁶⁷ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁶⁸ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:16]  ⁶⁹ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ⁷⁰ tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[35:22]  ⁷¹ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:22]  sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).

[37:13]  ⁷² tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ⁷³ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ⁷⁴ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) 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.

[37:35]  ⁷⁵ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁷⁶ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁷⁷ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[38:12]  ⁷⁸ sn After some time. There is not enough information in the narrative to know how long this was. The text says “the days increased.” It was long enough for Shelah to mature and for Tamar to realize she would not have him.

[38:12]  ⁷⁹ tn Heb “and he went up to the shearers of his sheep, he and.”

[41:56]  ⁸⁰ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁸¹ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[47:30]  ⁸² tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁸³ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:9]  ⁸⁴ tn Heb “my.”

[48:9]  ⁸⁵ tn Heb “and he”; the referent (Joseph’s father) has been specified in the translation for clarity.

[48:9]  ⁸⁶ tn The cohortative with prefixed vav (ו) indicates purpose after the imperative.