Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ¹  and you will be like divine beings who know ²  good and evil.” ³ 

Kejadian 14:23

14:23 that I will take nothing ⁴  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ⁵  who made Abram rich.’

Kejadian 18:10

18:10 One of them ⁶  said, “I will surely return ⁷  to you when the season comes round again, ⁸  and your wife Sarah will have a son!” ⁹  (Now Sarah was listening at the entrance to the tent, not far behind him. ¹⁰ 

Kejadian 18:31

18:31 Abraham ¹¹  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 19:31

19:31 Later the older daughter said ¹²  to the younger, “Our father is old, and there is no man anywhere nearby ¹³  to have sexual relations with us, ¹⁴  according to the way of all the world.

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ¹⁵  ‘Surely no one fears God in this place. They will kill me because of ¹⁶  my wife.’

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ¹⁷  to this land? Must I then ¹⁸  take your son back to the land from which you came?”

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ¹⁹  “Why do that?” Jacob replied. ²⁰  “My lord has already been kind enough to me.” ²¹ 

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ²²  was not able to support them because of their livestock.

Kejadian 37:14

37:14 So Jacob ²³  said to him, “Go now and check on ²⁴  the welfare ²⁵  of your brothers and of the flocks, and bring me word.” So Jacob ²⁶  sent him from the valley of Hebron.

Kejadian 37:35

37:35 All his sons and daughters stood by ²⁷  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ²⁸  So Joseph’s ²⁹  father wept for him.

Kejadian 38:22-23

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.’” 38:23 Judah said, “Let her keep the things ³⁰  for herself. Otherwise we will appear to be dishonest. ³¹  I did indeed send this young goat, but you couldn’t find her.”

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ³²  and there is no one who can interpret ³³  it. But I have heard about you, that ³⁴  you can interpret dreams.” ³⁵ 

Kejadian 41:24

41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this ³⁶  to the diviner-priests, but no one could tell me its meaning.” ³⁷ 

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ³⁸  Only I, the king, will be greater than you. ³⁹ 

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴⁰  and was at the point of tears. ⁴¹  So he went to his room and wept there.

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 44:15

44:15 Joseph said to them, “What did you think you were doing? ⁴²  Don’t you know that a man like me can find out things like this by divination?” ⁴³ 

Kejadian 44:26

44:26 But we replied, ‘We cannot go down there. ⁴⁴  If our youngest brother is with us, then we will go, ⁴⁵  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

Kejadian 47:24

47:24 When you gather in the crop, ⁴⁶  give ⁴⁷  one-fifth of it to Pharaoh, and the rest ⁴⁸  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ⁴⁹ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

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?

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

[3:5]  ¹ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ² tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ³ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[14:23]  ⁴ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ⁵ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[18:10]  ⁶ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ⁷ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ⁸ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ⁹ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ¹⁰ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:31]  ¹¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:31]  ¹² tn Heb “and the firstborn said.”

[19:31]  ¹³ 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]  ¹⁴ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[20:11]  ¹⁵ tn Heb “Because I said.”

[20:11]  ¹⁶ tn Heb “over the matter of.”

[24:5]  ¹⁷ tn Heb “to go after me.”

[24:5]  ¹⁸ 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.

[33:15]  ¹⁹ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ²⁰ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ²¹ tn Heb “I am finding favor in the eyes of my lord.”

[36:7]  ²² tn Heb “land of their settlements.”

[37:14]  ²³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ²⁴ tn Heb “see.”

[37:14]  ²⁵ tn Heb “peace.”

[37:14]  ²⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:35]  ²⁷ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ²⁸ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ²⁹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[38:23]  ³⁰ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ³¹ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[41:15]  ³² tn Heb “dreamed a dream.”

[41:15]  ³³ tn Heb “there is no one interpreting.”

[41:15]  ³⁴ tn Heb “saying.”

[41:15]  ³⁵ tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[41:24]  ³⁶ tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ³⁷ tn Heb “and there was no one telling me.”

[41:40]  ³⁸ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ³⁹ tn Heb “only the throne, I will be greater than you.”

[43:30]  ⁴⁰ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁴¹ tn Heb “and he sought to weep.”

[44:15]  ⁴² tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ⁴³ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[44:26]  ⁴⁴ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ⁴⁵ tn Heb “go down.”

[47:24]  ⁴⁶ tn The words “the crop” have been supplied in the translation for stylistic reasons.

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

[47:24]  ⁴⁸ tn Heb “four parts.”

[49:6]  ⁴⁹ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.