Kejadian 3:19

3:19 By the sweat of your brow ¹  you will eat food

until you return to the ground, ² 

for out of it you were taken;

for you are dust, and to dust you will return.” ³ 

Kejadian 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ⁴  While they were in the field, Cain attacked ⁵  his brother ⁶  Abel and killed him.

Kejadian 4:23

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ⁷  for hurting me.

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. ⁸ 

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ⁹ 

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹⁰  so that ¹¹  we may make a name for ourselves. Otherwise ¹²  we will be scattered ¹³  across the face of the entire earth.”

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ¹⁴  to Abram, ¹⁵ 

“Go out ¹⁶  from your country, your relatives, and your father’s household

to the land that I will show you. ¹⁷ 

Kejadian 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ¹⁸  I will give this land.” So Abram ¹⁹  built an altar there to the Lord, who had appeared to him.

Kejadian 13:7

13:7 So there were quarrels ²⁰  between Abram’s herdsmen and Lot’s herdsmen. ²¹  (Now the Canaanites and the Perizzites were living in the land at that time.) ²² 

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ²³  that your descendants will be strangers ²⁴  in a foreign country. ²⁵  They will be enslaved and oppressed ²⁶  for four hundred years.

Kejadian 15:18

15:18 That day the Lord made a covenant ²⁷  with Abram: “To your descendants I give ²⁸  this land, from the river of Egypt ²⁹  to the great river, the Euphrates River –

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ³⁰  to her authority.

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³¹  by the oaks ³²  of Mamre while ³³  he was sitting at the entrance ³⁴  to his tent during the hottest time of the day.

Kejadian 19:22

19:22 Run there quickly, ³⁵  for I cannot do anything until you arrive there.” (This incident explains why the town was called Zoar.) ³⁶ 

Kejadian 19:30-31

19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters. 19:31 Later the older daughter said ³⁷  to the younger, “Our father is old, and there is no man anywhere nearby ³⁸  to have sexual relations with us, ³⁹  according to the way of all the world.

Kejadian 22:13

22:13 Abraham looked up ⁴⁰  and saw ⁴¹  behind him ⁴²  a ram caught in the bushes by its horns. So he ⁴³  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 23:9

23:9 if he will sell ⁴⁴  me the cave of Machpelah that belongs to him; it is at the end of his field. Let him sell it to me publicly ⁴⁵  for the full price, ⁴⁶  so that I may own it as a burial site.”

Kejadian 24:11

24:11 He made the camels kneel down by the well ⁴⁷  outside the city. It was evening, ⁴⁸  the time when the women would go out to draw water.

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ⁴⁹  to eat and clothing to wear,

Kejadian 29:12

29:12 When Jacob explained ⁵⁰  to Rachel that he was a relative of her father ⁵¹  and the son of Rebekah, she ran and told her father.

Kejadian 31:10

31:10 “Once ⁵²  during breeding season I saw ⁵³  in a dream that the male goats mating with ⁵⁴  the flock were streaked, speckled, and spotted.

Kejadian 31:16-17

31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

31:17 So Jacob immediately put his children and his wives on the camels. ⁵⁵ 

Kejadian 31:24

31:24 But God came to Laban the Aramean in a dream at night and warned him, ⁵⁶  “Be careful ⁵⁷  that you neither bless nor curse Jacob.” ⁵⁸ 

Kejadian 31:34

31:34 (Now Rachel had taken the idols and put them inside her camel’s saddle ⁵⁹  and sat on them.) ⁶⁰  Laban searched the whole tent, but did not find them. ⁶¹ 

Kejadian 31:46

31:46 Then he ⁶²  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ⁶³  They ate there by the pile of stones.

Kejadian 32:12

32:12 But you ⁶⁴  said, ‘I will certainly make you prosper ⁶⁵  and will make ⁶⁶  your descendants like the sand on the seashore, too numerous to count.’” ⁶⁷ 

Kejadian 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ⁶⁸  Jacob thought, ⁶⁹  “I will first appease him ⁷⁰  by sending a gift ahead of me. ⁷¹  After that I will meet him. ⁷²  Perhaps he will accept me.” ⁷³ 

Kejadian 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ⁷⁴ 

Kejadian 35:3

35:3 Let us go up at once ⁷⁵  to Bethel. Then I will make ⁷⁶  an altar there to God, who responded to me in my time of distress ⁷⁷  and has been with me wherever I went.” ⁷⁸ 

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ⁷⁹  because there God had revealed himself ⁸⁰  to him when he was fleeing from his brother.

Kejadian 42:36

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁸¹  Simeon is gone. ⁸²  And now you want to take ⁸³  Benjamin! Everything is against me.”

Kejadian 47:11

47:11 So Joseph settled his father and his brothers. He gave them territory ⁸⁴  in the land of Egypt, in the best region of the land, the land of Rameses, ⁸⁵  just as Pharaoh had commanded.

Kejadian 47:24

47:24 When you gather in the crop, ⁸⁶  give ⁸⁷  one-fifth of it to Pharaoh, and the rest ⁸⁸  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

[3:19]  ¹ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ² sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ³ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[4:8]  ⁴ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ⁵ tn Heb “arose against” (in a hostile sense).

[4:8]  ⁶ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[4:23]  ⁷ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[7:1]  ⁸ 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.

[8:20]  ⁹ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[11:4]  ¹⁰ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ¹¹ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ¹² tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹³ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[12:1]  ¹⁴ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ¹⁵ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ¹⁶ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹⁷ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[12:7]  ¹⁸ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ¹⁹ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[13:7]  ²⁰ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ²¹ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ²² tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[15:13]  ²³ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ²⁴ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ²⁵ tn Heb “in a land not theirs.”

[15:13]  ²⁶ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[15:18]  ²⁷ tn Heb “cut a covenant.”

[15:18]  ²⁸ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ²⁹ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[16:9]  ³⁰ 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.

[18:1]  ³¹ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ³² tn Or “terebinths.”

[18:1]  ³³ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ³⁴ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[19:22]  ³⁵ tn Heb “Be quick! Escape to there!” The two imperatives form a verbal hendiadys, the first becoming adverbial.

[19:22]  ³⁶ tn Heb “Therefore the name of the city is called Zoar.” The name of the place, צוֹעַר (tso’ar) apparently means “Little Place,” in light of the wordplay with the term “little” (מִצְעָר, mits’ar) used twice by Lot to describe the town (v. 20).

[19:31]  ³⁷ tn Heb “and the firstborn said.”

[19:31]  ³⁸ tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.

[19:31]  ³⁹ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[22:13]  ⁴⁰ tn Heb “lifted his eyes.”

[22:13]  ⁴¹ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ⁴² tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ⁴³ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[23:9]  ⁴⁴ tn Heb “give.” This is used here (also a second time later in this verse) as an idiom for “sell”; see the note on the word “grant” in v. 4.

[23:9]  ⁴⁵ tn Heb “in your presence.”

[23:9]  ⁴⁶ tn Heb “silver.”

[24:11]  ⁴⁷ tn Heb “well of water.”

[24:11]  ⁴⁸ tn Heb “at the time of evening.”

[28:20]  ⁴⁹ tn Heb “bread,” although the term can be used for food in general.

[29:12]  ⁵⁰ tn Heb “declared.”

[29:12]  ⁵¹ tn Heb “that he [was] the brother of her father.”

[31:10]  ⁵² tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁵³ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁵⁴ tn Heb “going up on,” that is, mounting for intercourse.

[31:17]  ⁵⁵ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[31:24]  ⁵⁶ tn Heb “said to him.”

[31:24]  ⁵⁷ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ⁵⁸ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:34]  ⁵⁹ tn The “camel’s saddle” was probably some sort of basket-saddle, a cushioned saddle with a basket bound on. Cf. NAB “inside a camel cushion.”

[31:34]  ⁶⁰ tn The disjunctive clause (introduced by a vav [ו] conjunction) provides another parenthetical statement necessary to the storyline.

[31:34]  ⁶¹ tn The word “them” has been supplied in the translation for clarification.

[31:46]  ⁶² tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ⁶³ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[32:12]  ⁶⁴ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ⁶⁵ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁶⁶ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁶⁷ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[32:20]  ⁶⁸ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ⁶⁹ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ⁷⁰ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ⁷¹ tn Heb “with a gift going before me.”

[32:20]  ⁷² tn Heb “I will see his face.”

[32:20]  ⁷³ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[33:2]  ⁷⁴ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[35:3]  ⁷⁵ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁷⁶ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁷⁷ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁷⁸ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:7]  ⁷⁹ sn The name El-Bethel means “God of Bethel.”

[35:7]  ⁸⁰ 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.

[42:36]  ⁸¹ tn Heb “is not.”

[42:36]  ⁸² tn Heb “is not.”

[42:36]  ⁸³ tn The nuance of the imperfect verbal form is desiderative here.

[47:11]  ⁸⁴ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ⁸⁵ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[47:24]  ⁸⁶ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁸⁷ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁸⁸ tn Heb “four parts.”