Kejadian 2:23

2:23 Then the man said,

“This one at last ¹  is bone of my bones

and flesh of my flesh;

this one will be called ²  ‘woman,’

for she was taken out of ³  man.” ⁴ 

Kejadian 4:22

4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ⁵  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

Kejadian 7:4

7:4 For in seven days ⁶  I will cause it to rain ⁷  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 19:15

19:15 At dawn ⁸  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ⁹  or else you will be destroyed when the city is judged!” ¹⁰ 

Kejadian 22:7

22:7 Isaac said to his father Abraham, ¹¹  “My father?” “What is it, ¹²  my son?” he replied. “Here is the fire and the wood,” Isaac said, ¹³  “but where is the lamb for the burnt offering?”

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ¹⁴  Isaac was old and his eyes were so weak that he was almost blind, ¹⁵  he called his older ¹⁶  son Esau and said to him, “My son!” “Here I am!” Esau ¹⁷  replied.

Kejadian 28:22

28:22 Then this stone ¹⁸  that I have set up as a sacred stone will be the house of God, and I will surely ¹⁹  give you back a tenth of everything you give me.” ²⁰ 

Kejadian 29:8

29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ²¹  the sheep.”

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ²²  You always made me pay for every missing animal, ²³  whether it was taken by day or at night.

Kejadian 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Kejadian 33:11

33:11 Please take my present ²⁴  that was brought to you, for God has been generous ²⁵  to me and I have all I need.” ²⁶  When Jacob urged him, he took it. ²⁷ 

Kejadian 33:17

33:17 But ²⁸  Jacob traveled to Succoth ²⁹  where he built himself a house and made shelters for his livestock. That is why the place was called ³⁰  Succoth. ³¹ 

Kejadian 35:3-4

35:3 Let us go up at once ³²  to Bethel. Then I will make ³³  an altar there to God, who responded to me in my time of distress ³⁴  and has been with me wherever I went.” ³⁵ 

35:4 So they gave Jacob all the foreign gods that were in their possession ³⁶  and the rings that were in their ears. ³⁷  Jacob buried them ³⁸  under the oak ³⁹  near Shechem

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ⁴⁰  because there God had revealed himself ⁴¹  to him when he was fleeing from his brother.

Kejadian 41:26

41:26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning. ⁴² 

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ⁴³  saying, ⁴⁴  “Certainly ⁴⁵  God has made me forget all my trouble and all my father’s house.”

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁴⁶  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 50:10

50:10 When they came to the threshing floor of Atad ⁴⁷  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ⁴⁸  There Joseph observed a seven day period of mourning for his father.

[2:23]  ¹ tn The Hebrew term הַפַּעַם (happa’am) means “the [this] time, this place,” or “now, finally, at last.” The expression conveys the futility of the man while naming the animals and finding no one who corresponded to him.

[2:23]  ² tn The Hebrew text is very precise, stating: “of this one it will be said, ‘woman’.” The text is not necessarily saying that the man named his wife – that comes after the fall (Gen 3:20).

[2:23]  sn Some argue that naming implies the man’s authority or ownership over the woman here. Naming can indicate ownership or authority if one is calling someone or something by one’s name and/or calling a name over someone or something (see 2 Sam 12:28; 2 Chr 7:14; Isa 4:1; Jer 7:14; 15:16), especially if one is conquering and renaming a site. But the idiomatic construction used here (the Niphal of קָרָא, qara’, with preposition lamed [לְ, lÿ]) does not suggest such an idea. In each case where it is used, the one naming discerns something about the object being named and gives it an appropriate name (See 1 Sam 9:9; 2 Sam 18:18; Prov 16:21; Isa 1:26; 32:5; 35:8; 62:4, 12; Jer 19:6). Adam is not so much naming the woman as he is discerning her close relationship to him and referring to her accordingly. He may simply be anticipating that she will be given an appropriate name based on the discernible similarity.

[2:23]  ³ tn Or “from” (but see v. 22).

[2:23]  ⁴ sn This poetic section expresses the correspondence between the man and the woman. She is bone of his bones, flesh of his flesh. Note the wordplay (paronomasia) between “woman” (אִשָּׁה, ’ishah) and “man” (אִישׁ, ’ish). On the surface it appears that the word for woman is the feminine form of the word for man. But the two words are not etymologically related. The sound and the sense give that impression, however, and make for a more effective wordplay.

[4:22]  ⁵ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[7:4]  ⁶ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁷ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[19:15]  ⁸ tn Heb “When dawn came up.”

[19:15]  ⁹ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ¹⁰ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[22:7]  ¹¹ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ¹² tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ¹³ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[27:1]  ¹⁴ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ¹⁵ tn Heb “and his eyes were weak from seeing.”

[27:1]  ¹⁶ tn Heb “greater” (in terms of age).

[27:1]  ¹⁷ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[28:22]  ¹⁸ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ¹⁹ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ²⁰ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[29:8]  ²¹ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[31:39]  ²² tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ²³ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[33:11]  ²⁴ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ²⁵ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ²⁶ tn Heb “all.”

[33:11]  ²⁷ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[33:17]  ²⁸ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ²⁹ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ³⁰ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ³¹ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[35:3]  ³² tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ³³ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ³⁴ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

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

[35:4]  ³⁶ tn Heb “in their hand.”

[35:4]  ³⁷ sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  ³⁸ sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  ³⁹ tn Or “terebinth.”

[35:7]  ⁴⁰ sn The name El-Bethel means “God of Bethel.”

[35:7]  ⁴¹ tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[41:26]  ⁴² tn Heb “one dream it is.”

[41:51]  ⁴³ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ⁴⁴ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ⁴⁵ tn Or “for.”

[48:1]  ⁴⁶ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[50:10]  ⁴⁷ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ⁴⁸ tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.