Kejadian 3:6

3:6 When ¹  the woman saw that the tree produced fruit that was good for food, ²  was attractive ³  to the eye, and was desirable for making one wise, ⁴  she took some of its fruit and ate it. ⁵  She also gave some of it to her husband who was with her, and he ate it. ⁶ 

Kejadian 4:14

4:14 Look! You are driving me off the land ⁷  today, and I must hide from your presence. ⁸  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ⁹  and said ¹⁰  to himself, ¹¹  “I will never again curse ¹²  the ground because of humankind, even though ¹³  the inclination of their minds ¹⁴  is evil from childhood on. ¹⁵  I will never again destroy everything that lives, as I have just done.

Kejadian 13:10

13:10 Lot looked up and saw ¹⁶  the whole region ¹⁷  of the Jordan. He noticed ¹⁸  that all of it was well-watered (before the Lord obliterated ¹⁹  Sodom and Gomorrah) ²⁰  like the garden of the Lord, like the land of Egypt, ²¹  all the way to Zoar.

Kejadian 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ²²  Lot was sitting in the city’s gateway. ²³  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Kejadian 19:9

19:9 “Out of our way!” ²⁴  they cried, and “This man came to live here as a foreigner, ²⁵  and now he dares to judge us! ²⁶  We’ll do more harm ²⁷  to you than to them!” They kept ²⁸  pressing in on Lot until they were close enough ²⁹  to break down the door.

Kejadian 19:14

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ³⁰  He said, “Quick, get out of this place because the Lord is about to destroy ³¹  the city!” But his sons-in-law thought he was ridiculing them. ³² 

Kejadian 21:23

21:23 Now swear to me right here in God’s name ³³  that you will not deceive me, my children, or my descendants. ³⁴  Show me, and the land ³⁵  where you are staying, ³⁶  the same loyalty ³⁷  that I have shown you.” ³⁸ 

Kejadian 23:6

23:6 “Listen, sir, ³⁹  you are a mighty prince ⁴⁰  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ⁴¹  from burying your dead.”

Kejadian 26:22

26:22 Then he moved away from there and dug another well. They did not quarrel over it, so Isaac ⁴²  named it ⁴³  Rehoboth, ⁴⁴  saying, “For now the Lord has made room for us, and we will prosper in the land.”

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 27:33

27:33 Isaac began to shake violently ⁴⁵  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ⁴⁶  He will indeed be blessed!”

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 29:3

29:3 When all the flocks were gathered there, the shepherds ⁴⁷  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

Kejadian 30:14

30:14 At the time ⁴⁸  of the wheat harvest Reuben went out and found some mandrake plants ⁴⁹  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.”

Kejadian 30:33

30:33 My integrity will testify for me ⁵⁰  later on. ⁵¹  When you come to verify that I’ve taken only the wages we agreed on, ⁵²  if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” ⁵³ 

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ⁵⁴  In the presence of our relatives ⁵⁵  identify whatever is yours and take it.” ⁵⁶  (Now Jacob did not know that Rachel had stolen them.) ⁵⁷ 

Kejadian 32:9

32:9 Then Jacob prayed, ⁵⁸  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁵⁹  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁶⁰ 

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ⁶¹  “If I have found favor in your sight, accept ⁶²  my gift from my hand. Now that I have seen your face and you have accepted me, ⁶³  it is as if I have seen the face of God. ⁶⁴ 

Kejadian 33:13

33:13 But Jacob ⁶⁵  said to him, “My lord knows that the children are young, ⁶⁶  and that I have to look after the sheep and cattle that are nursing their young. ⁶⁷  If they are driven too hard for even a single day, all the animals will die.

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ⁶⁸  and went to the unsuspecting city ⁶⁹  and slaughtered every male.

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ⁷⁰  was taking care of ⁷¹  the flocks with his brothers. Now he was a youngster ⁷²  working with the sons of Bilhah and Zilpah, his father’s wives. ⁷³  Joseph brought back a bad report about them ⁷⁴  to their father.

Kejadian 38:18

38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ⁷⁵  She became pregnant by him.

Kejadian 39:5

39:5 From the time ⁷⁶  Potiphar ⁷⁷  appointed him over his household and over all that he owned, the Lord blessed ⁷⁸  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ⁷⁹  in his house and in his fields. ⁸⁰ 

Kejadian 42:25

42:25 Then Joseph gave orders to fill ⁸¹  their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. ⁸² 

Kejadian 47:29

47:29 The time ⁸³  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁸⁴  and show me kindness and faithfulness. ⁸⁵  Do not bury me in Egypt,

Kejadian 50:5

50:5 ‘My father made me swear an oath. He said, ⁸⁶  “I am about to die. Bury me ⁸⁷  in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”

Kejadian 50:11

50:11 When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion ⁸⁸  for the Egyptians.” That is why its name was called ⁸⁹  Abel Mizraim, ⁹⁰  which is beyond the Jordan.

[3:6]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[4:14]  ⁷ tn Heb “from upon the surface of the ground.”

[4:14]  ⁸ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[8:21]  ⁹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ¹⁰ tn Heb “and the Lord said.”

[8:21]  ¹¹ tn Heb “in his heart.”

[8:21]  ¹² tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ¹³ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ¹⁴ tn Heb “the inclination of the heart of humankind.”

[8:21]  ¹⁵ tn Heb “from his youth.”

[13:10]  ¹⁶ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ¹⁷ tn Or “plain”; Heb “circle.”

[13:10]  ¹⁸ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ¹⁹ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ²⁰ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ²¹ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[19:1]  ²² tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ²³ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:1]  sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).

[19:9]  ²⁴ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ²⁵ tn Heb “to live as a resident alien.”

[19:9]  ²⁶ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ²⁷ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ²⁸ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ²⁹ tn Heb “and they drew near.”

[19:14]  ³⁰ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ³¹ tn The Hebrew active participle expresses an imminent action.

[19:14]  ³² tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[21:23]  ³³ tn Heb “And now swear to me by God here.”

[21:23]  ³⁴ tn Heb “my offspring and my descendants.”

[21:23]  ³⁵ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ³⁶ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ³⁷ tn Or “kindness.”

[21:23]  ³⁸ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[23:6]  ³⁹ tn Heb “Hear us, my lord.”

[23:6]  ⁴⁰ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ⁴¹ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[26:22]  ⁴² tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:22]  ⁴³ tn Heb “and he called its name.”

[26:22]  ⁴⁴ sn The name Rehoboth (רְהֹבוֹת, rehovot) is derived from a verbal root meaning “to make room.” The name was a reminder that God had made room for them. The story shows Isaac’s patience with the opposition; it also shows how God’s blessing outdistanced the men of Gerar. They could not stop it or seize it any longer.

[27:33]  ⁴⁵ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ⁴⁶ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[29:3]  ⁴⁷ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[30:14]  ⁴⁸ tn Heb “during the days.”

[30:14]  ⁴⁹ sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.

[30:33]  ⁵⁰ tn Heb “will answer on my behalf.”

[30:33]  ⁵¹ tn Heb “on the following day,” or “tomorrow.”

[30:33]  ⁵² tn Heb “when you come concerning my wage before you.”

[30:33]  sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.

[30:33]  ⁵³ tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

[31:32]  ⁵⁴ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ⁵⁵ tn Heb “brothers.”

[31:32]  ⁵⁶ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ⁵⁷ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[32:9]  ⁵⁸ tn Heb “said.”

[32:9]  ⁵⁹ tn Heb “the one who said.”

[32:9]  ⁶⁰ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[33:10]  ⁶¹ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ⁶² tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ⁶³ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ⁶⁴ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[33:13]  ⁶⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ⁶⁶ tn Heb “weak.”

[33:13]  ⁶⁷ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[34:25]  ⁶⁸ tn Heb “a man his sword.”

[34:25]  ⁶⁹ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[37:2]  ⁷⁰ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ⁷¹ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ⁷² 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]  ⁷³ 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]  ⁷⁴ 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.

[38:18]  ⁷⁵ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[39:5]  ⁷⁶ tn Heb “and it was from then.”

[39:5]  ⁷⁷ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ⁷⁸ sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ⁷⁹ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ⁸⁰ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[42:25]  ⁸¹ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

[42:25]  ⁸² tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

[47:29]  ⁸³ tn Heb “days.”

[47:29]  ⁸⁴ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁸⁵ tn Or “deal with me in faithful love.”

[50:5]  ⁸⁶ tn Heb “saying.”

[50:5]  ⁸⁷ tn The imperfect verbal form here has the force of a command.

[50:11]  ⁸⁸ tn Heb “this is heavy mourning for Egypt.”

[50:11]  ⁸⁹ tn The verb has no expressed subject and so it may be translated as passive.

[50:11]  ⁹⁰ sn The name Abel Mizraim means “the mourning of Egypt.”