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 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ⁵ 

Kejadian 9:2

9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ⁶  Everything that creeps on the ground and all the fish of the sea are under your authority. ⁷ 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ⁸  to her authority.

Kejadian 21:10

21:10 So she said to Abraham, “Banish ⁹  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

Kejadian 28:14

28:14 Your descendants will be like the dust of the earth, ¹⁰  and you will spread out ¹¹  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹²  using your name and that of your descendants. ¹³ 

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ¹⁴  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ¹⁵ 

Kejadian 35:1

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once ¹⁶  to Bethel ¹⁷  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” ¹⁸ 

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ¹⁹  because there God had revealed himself ²⁰  to him when he was fleeing from his brother.

Kejadian 38:9

38:9 But Onan knew that the child ²¹  would not be considered his. ²²  So whenever ²³  he had sexual relations with ²⁴  his brother’s wife, he withdrew prematurely ²⁵  so as not to give his brother a descendant.

Kejadian 38:22

38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’”

Kejadian 43:3

43:3 But Judah said to him, “The man solemnly warned ²⁶  us, ‘You will not see my face ²⁷  unless your brother is with you.’

Kejadian 43:8

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ²⁸  Then we will live ²⁹  and not die – we and you and our little ones.

Kejadian 44:30

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ³⁰ 

Kejadian 45:13

45:13 So tell ³¹  my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” ³² 

Kejadian 46:32

46:32 The men are shepherds; ³³  they take care of livestock. ³⁴  They have brought their flocks and their herds and all that they have.’

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ³⁵  the years of my travels ³⁶  are 130. All ³⁷  the years of my life have been few and painful; ³⁸  the years of my travels are not as long as those of my ancestors.” ³⁹ 

Kejadian 49:4

49:4 You are destructive ⁴⁰  like water and will not excel, ⁴¹ 

for you got on your father’s bed, ⁴² 

then you defiled it – he got on my couch! ⁴³ 

[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.

[7:1]  ⁵ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[9:2]  ⁶ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ⁷ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[16:9]  ⁸ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[21:10]  ⁹ tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[28:14]  ¹⁰ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹¹ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹² tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ¹³ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[31:53]  ¹⁴ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ¹⁵ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[35:1]  ¹⁶ tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  ¹⁷ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  ¹⁸ sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[35:7]  ¹⁹ sn The name El-Bethel means “God of Bethel.”

[35:7]  ²⁰ 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.

[38:9]  ²¹ tn Heb “offspring.”

[38:9]  ²² tn Heb “would not be his,” that is, legally speaking. Under the levirate system the child would be legally considered the child of his deceased brother.

[38:9]  ²³ tn The construction shows that this was a repeated practice and not merely one action.

[38:9]  sn The text makes it clear that the purpose of the custom was to produce an heir for the deceased brother. Onan had no intention of doing that. But he would have sex with the girl as much as he wished. He was willing to use the law to gratify his desires, but was not willing to do the responsible thing.

[38:9]  ²⁴ tn Heb “he went to.” This expression is a euphemism for sexual intercourse.

[38:9]  ²⁵ tn Heb “he spoiled [his semen] to the ground.” Onan withdrew prematurely and ejaculated on the ground to prevent his brother’s widow from becoming pregnant.

[43:3]  ²⁶ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ²⁷ tn The idiom “see my face” means “have an audience with me.”

[43:8]  ²⁸ tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ²⁹ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[44:30]  ³⁰ tn Heb “his life is bound up in his life.”

[45:13]  ³¹ tn The perfect verbal form with the vav consecutive here expresses instruction.

[45:13]  ³² tn Heb “and hurry and bring down my father to here.”

[46:32]  ³³ tn Heb “feeders of sheep.”

[46:32]  ³⁴ tn Heb “for men of livestock they are.”

[47:9]  ³⁵ tn Heb “the days of.”

[47:9]  ³⁶ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ³⁷ tn Heb “the days of.”

[47:9]  ³⁸ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ³⁹ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[49:4]  ⁴⁰ tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).

[49:4]  ⁴¹ tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).

[49:4]  ⁴² sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

[49:4]  ⁴³ tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.