Kejadian 2:17

2:17 but ¹  you must not eat ²  from the tree of the knowledge of good and evil, for when ³  you eat from it you will surely die.” ⁴ 

Kejadian 3:11

3:11 And the Lord God ⁵  said, “Who told you that you were naked? ⁶  Did you eat from the tree that I commanded you not to eat from?” ⁷ 

Kejadian 3:21

3:21 The Lord God made garments from skin ⁸  for Adam and his wife, and clothed them.

Kejadian 14:19-20

14:19 He blessed Abram, saying,

“Blessed be Abram by ⁹  the Most High God,

Creator ¹⁰  of heaven and earth. ¹¹ 

14:20 Worthy of praise is ¹²  the Most High God,

who delivered ¹³  your enemies into your hand.”

Abram gave Melchizedek ¹⁴  a tenth of everything.

Kejadian 20:8

20:8 Early in the morning ¹⁵  Abimelech summoned ¹⁶  all his servants. When he told them about all these things, ¹⁷  they ¹⁸  were terrified.

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ¹⁹  Everyone who hears about this ²⁰  will laugh ²¹  with me.”

Kejadian 24:50

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ²²  Our wishes are of no concern. ²³ 

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ²⁴  So Esau ²⁵  swore an oath to him and sold his birthright ²⁶  to Jacob.

Kejadian 26:32

26:32 That day Isaac’s servants came and told him about the well they had dug. “We’ve found water,” they reported. ²⁷ 

Kejadian 28:3

28:3 May the sovereign God ²⁸  bless you! May he make you fruitful and give you a multitude of descendants! ²⁹  Then you will become ³⁰  a large nation. ³¹ 

Kejadian 30:23

30:23 She became pregnant ³²  and gave birth to a son. Then she said, “God has taken away my shame.” ³³ 

Kejadian 31:28

31:28 You didn’t even allow me to kiss my daughters and my grandchildren ³⁴  good-bye. You have acted foolishly!

Kejadian 31:55

31:55 (32:1) ³⁵  Early in the morning Laban kissed ³⁶  his grandchildren ³⁷  and his daughters goodbye and blessed them. Then Laban left and returned home. ³⁸ 

Kejadian 39:17

39:17 This is what she said to him: ³⁹  “That Hebrew slave ⁴⁰  you brought to us tried to humiliate me, ⁴¹ 

Kejadian 40:4

40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. ⁴² 

They spent some time in custody. ⁴³ 

Kejadian 45:3

45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him.

Kejadian 48:11

48:11 Israel said to Joseph, “I never expected ⁴⁴  to see you ⁴⁵  again, but now God has allowed me to see your children ⁴⁶  too.”

Kejadian 49:15

49:15 When he sees ⁴⁷  a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer. ⁴⁸ 

Kejadian 49:28

49:28 These ⁴⁹  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. ⁵⁰ 

[2:17]  ¹ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ² tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ³ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ⁴ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:17]  sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.

[3:11]  ⁵ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ⁶ sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ⁷ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[3:21]  ⁸ sn The Lord God made garments from skin. The text gives no indication of how this was done, or how they came by the skins. Earlier in the narrative (v. 7) the attempt of the man and the woman to cover their nakedness with leaves expressed their sense of alienation from each other and from God. By giving them more substantial coverings, God indicates this alienation is greater than they realize. This divine action is also ominous; God is preparing them for the more hostile environment in which they will soon be living (v. 23). At the same time, there is a positive side to the story in that God makes provision for the man’s and woman’s condition.

[14:19]  ⁹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ¹⁰ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ¹¹ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[14:20]  ¹² tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ¹³ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ¹⁴ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[20:8]  ¹⁵ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ¹⁶ tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ¹⁷ tn Heb “And he spoke all these things in their ears.”

[20:8]  ¹⁸ tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[21:6]  ¹⁹ tn Heb “Laughter God has made for me.”

[21:6]  ²⁰ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ²¹ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[24:50]  ²² tn Heb “From the Lord the matter has gone out.”

[24:50]  ²³ tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[25:33]  ²⁴ tn Heb “Swear to me today.”

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

[25:33]  ²⁶ 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.

[26:32]  ²⁷ tn Heb “and they said to him, ‘We have found water.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[28:3]  ²⁸ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ²⁹ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ³⁰ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ³¹ tn Heb “an assembly of peoples.”

[30:23]  ³² tn Or “conceived.”

[30:23]  ³³ tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[31:28]  ³⁴ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[31:55]  ³⁵ 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]  ³⁶ tn Heb “and Laban got up early in the morning and he kissed.”

[31:55]  ³⁷ tn Heb “his sons.”

[31:55]  ³⁸ tn Heb “to his place.”

[39:17]  ³⁹ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ⁴⁰ sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ⁴¹ tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

[40:4]  ⁴² sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.

[40:4]  ⁴³ tn Heb “they were days in custody.”

[48:11]  ⁴⁴ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

[48:11]  ⁴⁵ tn Heb “your face.”

[48:11]  ⁴⁶ tn Heb “offspring.”

[49:15]  ⁴⁷ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

[49:15]  ⁴⁸ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.

[49:28]  ⁴⁹ tn Heb “All these.”

[49:28]  ⁵⁰ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”