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 3:2

3:2 The woman said to the serpent, “We may eat ⁵  of the fruit from the trees of the orchard;

Kejadian 3:10

3:10 The man replied, ⁶  “I heard you moving about ⁷  in the orchard, and I was afraid because I was naked, so I hid.”

Kejadian 7:15

7:15 Pairs ⁸  of all creatures ⁹  that have the breath of life came into the ark to Noah.

Kejadian 8:3

8:3 The waters kept receding steadily ¹⁰  from the earth, so that they ¹¹  had gone down ¹²  by the end of the 150 days.

Kejadian 8:7

8:7 and sent out a raven; it kept flying ¹³  back and forth until the waters had dried up on the earth.

Kejadian 9:9

9:9 “Look! I now confirm ¹⁴  my covenant with you and your descendants after you ¹⁵ 

Kejadian 15:16

15:16 In the fourth generation ¹⁶  your descendants ¹⁷  will return here, for the sin of the Amorites has not yet reached its limit.” ¹⁸ 

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ¹⁹  pregnant

and are about to give birth ²⁰  to a son.

You are to name him Ishmael, ²¹ 

for the Lord has heard your painful groans. ²² 

Kejadian 18:26-27

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ²³  (although I am but dust and ashes), ²⁴ 

Kejadian 19:32

19:32 Come, let’s make our father drunk with wine ²⁵  so we can have sexual relations ²⁶  with him and preserve ²⁷  our family line through our father.” ²⁸ 

Kejadian 25:21

25:21 Isaac prayed to ²⁹  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 27:11

27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! ³⁰ 

Kejadian 27:21

27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ³¹  my son, and know for certain if you really are my son Esau.” ³² 

Kejadian 30:2

30:2 Jacob became furious ³³  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ³⁴ 

Kejadian 32:29

32:29 Then Jacob asked, “Please tell me your name.” ³⁵  “Why ³⁶  do you ask my name?” the man replied. ³⁷  Then he blessed ³⁸  Jacob ³⁹  there.

Kejadian 34:6

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. ⁴⁰ 

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ⁴¹  Potiphar appointed Joseph ⁴²  overseer of his household and put him in charge ⁴³  of everything he owned.

Kejadian 41:5

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ⁴⁴  on one stalk, healthy ⁴⁵  and good.

Kejadian 41:39

41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ⁴⁶  as you are!

Kejadian 42:9

42:9 Then Joseph remembered ⁴⁷  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ⁴⁸ 

[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.

[3:2]  ⁵ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[3:10]  ⁶ tn Heb “and he said.”

[3:10]  ⁷ 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.”

[7:15]  ⁸ tn Heb “two two” meaning “in twos.”

[7:15]  ⁹ tn Heb “flesh.”

[8:3]  ¹⁰ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ¹¹ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ¹² tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:7]  ¹³ tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[9:9]  ¹⁴ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ¹⁵ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[15:16]  ¹⁶ 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]  ¹⁷ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ¹⁸ 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.

[16:11]  ¹⁹ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ²⁰ tn The active participle refers here to something that is about to happen.

[16:11]  ²¹ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ²² tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[18:27]  ²³ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ²⁴ tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[19:32]  ²⁵ tn Heb “drink wine.”

[19:32]  ²⁶ tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.

[19:32]  ²⁷ tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.

[19:32]  ²⁸ tn Heb “and we will keep alive from our father descendants.”

[19:32]  sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.

[25:21]  ²⁹ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[27:11]  ³⁰ tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:21]  ³¹ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ³² tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[30:2]  ³³ tn Heb “and the anger of Jacob was hot.”

[30:2]  ³⁴ tn Heb “who has withheld from you the fruit of the womb.”

[32:29]  ³⁵ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

[32:29]  ³⁶ tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

[32:29]  ³⁷ tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:29]  ³⁸ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

[32:29]  ³⁹ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[34:6]  ⁴⁰ tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.

[39:4]  ⁴¹ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ⁴² tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ⁴³ tn Heb “put into his hand.”

[41:5]  ⁴⁴ tn Heb “coming up.”

[41:5]  ⁴⁵ tn Heb “fat.”

[41:39]  ⁴⁶ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[42:9]  ⁴⁷ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ⁴⁸ tn Heb “to see the nakedness of the land you have come.”