Kejadian 28:8

28:8 Then Esau realized ¹  that the Canaanite women ²  were displeasing to ³  his father Isaac.

Kejadian 20:15

20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” ⁴ 

Kejadian 6:2

6:2 the sons of God ⁵  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 27:14

27:14 So he went and got the goats ⁶  and brought them to his mother. She ⁷  prepared some tasty food, just the way his father loved it.

Kejadian 25:27

25:27 When the boys grew up, Esau became a skilled ⁸  hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. ⁹ 

Kejadian 27:4

27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ¹⁰  I will eat it so that I may bless you ¹¹  before I die.”

Kejadian 27:9

27:9 Go to the flock and get me two of the best young goats. I’ll prepare ¹²  them in a tasty way for your father, just the way he loves them.

Kejadian 19:8

19:8 Look, I have two daughters who have never had sexual relations with ¹³  a man. Let me bring them out to you, and you can do to them whatever you please. ¹⁴  Only don’t do anything to these men, for they have come under the protection ¹⁵  of my roof.” ¹⁶ 

Kejadian 29:19

29:19 Laban replied, “I’d rather give her to you than to another man. ¹⁷  Stay with me.”

Kejadian 25:28

25:28 Isaac loved Esau because he had a taste for fresh game, ¹⁸  but Rebekah loved ¹⁹  Jacob.

Kejadian 30:38

30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. ²⁰ 

Kejadian 34:19

34:19 The young man did not delay in doing what they asked ²¹  because he wanted Jacob’s daughter Dinah ²²  badly. (Now he was more important ²³  than anyone in his father’s household.) ²⁴ 

Kejadian 23:8

23:8 Then he said to them, “If you agree ²⁵  that I may bury my dead, ²⁶  then hear me out. ²⁷  Ask ²⁸  Ephron the son of Zohar

Kejadian 43:34

43:34 He gave them portions of the food set before him, ²⁹  but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. ³⁰ 

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ³¹  “After I am worn out will I have pleasure, ³²  especially when my husband is old too?” ³³ 

Kejadian 27:2

27:2 Isaac ³⁴  said, “Since ³⁵  I am so old, I could die at any time. ³⁶ 

Kejadian 27:8

27:8 Now then, my son, do ³⁷  exactly what I tell you! ³⁸ 

Kejadian 34:10

34:10 You may live ³⁹  among us, and the land will be open to you. ⁴⁰  Live in it, travel freely in it, ⁴¹  and acquire property in it.”

Kejadian 34:18

34:18 Their offer pleased Hamor and his son Shechem. ⁴² 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁴³  He granted him favor in the sight of the prison warden. ⁴⁴ 

Kejadian 47:5

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ⁴⁵  to you the price ⁴⁶  of the field. Take it from me so that I may ⁴⁷  bury my dead there.”

Kejadian 2:16

2:16 Then the Lord God commanded ⁴⁸  the man, “You may freely eat ⁴⁹  fruit ⁵⁰  from every tree of the orchard,

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ⁵¹  to this land? Must I then ⁵²  take your son back to the land from which you came?”

Kejadian 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ⁵³  said to him, “My father, get up ⁵⁴  and eat some of your son’s wild game. Then you can bless me.” ⁵⁵ 

Kejadian 31:10

31:10 “Once ⁵⁶  during breeding season I saw ⁵⁷  in a dream that the male goats mating with ⁵⁸  the flock were streaked, speckled, and spotted.

Kejadian 31:27

31:27 Why did you run away secretly ⁵⁹  and deceive me? ⁶⁰  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ⁶¹ 

Kejadian 34:9

34:9 Intermarry with us. ⁶²  Let us marry your daughters, and take our daughters as wives for yourselves. ⁶³ 

Kejadian 3:6

3:6 When ⁶⁴  the woman saw that the tree produced fruit that was good for food, ⁶⁵  was attractive ⁶⁶  to the eye, and was desirable for making one wise, ⁶⁷  she took some of its fruit and ate it. ⁶⁸  She also gave some of it to her husband who was with her, and he ate it. ⁶⁹ 

Kejadian 13:9

13:9 Is not the whole land before you? Separate yourself now from me. If you go ⁷⁰  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Kejadian 28:6

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ⁷¹  As he blessed him, ⁷²  Isaac commanded him, “You must not marry a Canaanite woman.” ⁷³ 

Kejadian 34:21

34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ⁷⁴  for them. We will take their daughters for wives, and we will give them our daughters to marry. ⁷⁵ 

Kejadian 43:32

43:32 They set a place for him, a separate place for his brothers, ⁷⁶  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ⁷⁷  to do so.) ⁷⁸ 

[28:8]  ¹ tn Heb “saw.”

[28:8]  ² tn Heb “the daughters of Canaan.”

[28:8]  ³ tn Heb “evil in the eyes of.”

[20:15]  ⁴ tn Heb “In the [place that is] good in your eyes live!”

[6:2]  ⁵ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[27:14]  ⁶ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ⁷ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[25:27]  ⁸ tn Heb “knowing.”

[25:27]  ⁹ tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

[27:4]  ¹⁰ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ¹¹ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:9]  ¹² tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[19:8]  ¹³ tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ¹⁴ tn Heb “according to what is good in your eyes.”

[19:8]  ¹⁵ tn Heb “shadow.”

[19:8]  ¹⁶ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[29:19]  ¹⁷ tn Heb “Better my giving her to you than my giving her to another man.”

[25:28]  ¹⁸ tn Heb “the taste of game was in his mouth.” The word for “game,” “venison” is here the same Hebrew word as “hunter” in the last verse. Here it is a metonymy, referring to that which the hunter kills.

[25:28]  ¹⁹ tn The disjunctive clause juxtaposes Rebekah with Jacob and draws attention to the contrast. The verb here is a participle, drawing attention to Rebekah’s continuing, enduring love for her son.

[30:38]  ²⁰ sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[34:19]  ²¹ tn Heb “doing the thing.”

[34:19]  ²² tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ²³ tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).

[34:19]  ²⁴ tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[23:8]  ²⁵ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ²⁶ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:8]  ²⁷ tn Or “hear me.”

[23:8]  ²⁸ tn Heb “intercede for me with.”

[43:34]  ²⁹ tn Heb “and he lifted up portions from before his face to them.”

[43:34]  ³⁰ tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.

[18:12]  ³¹ tn Heb “saying.”

[18:12]  ³² tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ³³ tn The word “too” has been added in the translation for stylistic reasons.

[27:2]  ³⁴ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ³⁵ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ³⁶ tn Heb “I do not know the day of my death.”

[27:8]  ³⁷ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ³⁸ tn Heb “to that which I am commanding you.”

[34:10]  ³⁹ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ⁴⁰ tn Heb “before you.”

[34:10]  ⁴¹ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[34:18]  ⁴² tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[39:21]  ⁴³ tn Heb “and he extended to him loyal love.”

[39:21]  ⁴⁴ tn Or “the chief jailer” (also in the following verses).

[23:13]  ⁴⁵ tn Heb “give.”

[23:13]  ⁴⁶ tn Heb “silver.”

[23:13]  ⁴⁷ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[2:16]  ⁴⁸ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ⁴⁹ tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ⁵⁰ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[24:5]  ⁵¹ tn Heb “to go after me.”

[24:5]  ⁵² tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

[27:31]  ⁵³ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ⁵⁴ tn Or “arise” (i.e., sit up).

[27:31]  ⁵⁵ tn Heb “so that your soul may bless me.”

[31:10]  ⁵⁶ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁵⁷ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁵⁸ tn Heb “going up on,” that is, mounting for intercourse.

[31:27]  ⁵⁹ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  ⁶⁰ tn Heb “and steal me.”

[31:27]  ⁶¹ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[34:9]  ⁶² tn Heb “form marriage alliances with us.”

[34:9]  sn Intermarry with us. This includes the idea of becoming allied by marriage. The incident foreshadows the temptations Israel would eventually face when they entered the promised land (see Deut 7:3; Josh 23:12).

[34:9]  ⁶³ tn Heb “Give your daughters to us, and take our daughters for yourselves.” In the translation the words “let…marry” and “as wives” are supplied for clarity.

[3:6]  ⁶⁴ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ⁶⁵ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ⁶⁶ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ⁶⁷ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ⁶⁸ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ⁶⁹ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[13:9]  ⁷⁰ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[28:6]  ⁷¹ tn Heb “to take for himself from there a wife.”

[28:6]  ⁷² tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ⁷³ tn Heb “you must not take a wife from the daughters of Canaan.”

[34:21]  ⁷⁴ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ⁷⁵ tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[43:32]  ⁷⁶ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ⁷⁷ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ⁷⁸ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.