Kejadian 3:17

3:17 But to Adam ¹  he said,

“Because you obeyed ²  your wife

and ate from the tree about which I commanded you,

‘You must not eat from it,’

cursed is the ground ³  thanks to you; ⁴ 

in painful toil you will eat ⁵  of it all the days of your life.

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ⁶  to you the price ⁷  of the field. Take it from me so that I may ⁸  bury my dead there.”

Kejadian 27:46

27:46 Then Rebekah said to Isaac, “I am deeply depressed ⁹  because of these daughters of Heth. ¹⁰  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ¹¹ 

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 ¹²  for them. We will take their daughters for wives, and we will give them our daughters to marry. ¹³ 

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ¹⁴  Jacob his brother

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ¹⁵  was taking care of ¹⁶  the flocks with his brothers. Now he was a youngster ¹⁷  working with the sons of Bilhah and Zilpah, his father’s wives. ¹⁸  Joseph brought back a bad report about them ¹⁹  to their father.

Kejadian 38:14

38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ²⁰  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ²¹ 

[3:17]  ¹ tn Since there is no article on the word, the personal name is used, rather than the generic “the man” (cf. NRSV).

[3:17]  ² tn The idiom “listen to the voice of” often means “obey.” The man “obeyed” his wife and in the process disobeyed God.

[3:17]  ³ sn For the ground to be cursed means that it will no longer yield its bounty as the blessing from God had promised. The whole creation, Paul writes in Rom 8:22, is still groaning under this curse, waiting for the day of redemption.

[3:17]  ⁴ tn The Hebrew phrase בַּעֲבוּרֶךָ (ba’avurekha) is more literally translated “on your account” or “because of you.” The idiomatic “thanks to you” in the translation tries to capture the point of this expression.

[3:17]  ⁵ sn In painful toil you will eat. The theme of eating is prominent throughout Gen 3. The prohibition was against eating from the tree of knowledge. The sin was in eating. The interrogation concerned the eating from the tree of knowledge. The serpent is condemned to eat the dust of the ground. The curse focuses on eating in a “measure for measure” justice. Because the man and the woman sinned by eating the forbidden fruit, God will forbid the ground to cooperate, and so it will be through painful toil that they will eat.

[23:13]  ⁶ tn Heb “give.”

[23:13]  ⁷ tn Heb “silver.”

[23:13]  ⁸ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[27:46]  ⁹ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹⁰ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ¹¹ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[34:21]  ¹² tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ¹³ tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[36:6]  ¹⁴ tn Heb “from before.”

[37:2]  ¹⁵ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ¹⁶ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ¹⁷ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ¹⁸ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ¹⁹ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[38:14]  ²⁰ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ²¹ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”