Kejadian 3:8

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ¹  in the orchard at the breezy time ²  of the day, and they hid ³  from the Lord God among the trees of the orchard.

Kejadian 7:2

7:2 You must take with you seven ⁴  of every kind of clean animal, ⁵  the male and its mate, ⁶  two of every kind of unclean animal, the male and its mate,

Kejadian 7:4

7:4 For in seven days ⁷  I will cause it to rain ⁸  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ⁹  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 17:7

17:7 I will confirm ¹⁰  my covenant as a perpetual ¹¹  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ¹² 

Kejadian 17:13

17:13 They must indeed be circumcised, ¹³  whether born in your house or bought with money. The sign of my covenant ¹⁴  will be visible in your flesh as a permanent ¹⁵  reminder.

Kejadian 18:24

18:24 What if there are fifty godly people in the city? Will you really wipe it out and not spare ¹⁶  the place for the sake of the fifty godly people who are in it?

Kejadian 19:20

19:20 Look, this town ¹⁷  over here is close enough to escape to, and it’s just a little one. ¹⁸  Let me go there. ¹⁹  It’s just a little place, isn’t it? ²⁰  Then I’ll survive.” ²¹ 

Kejadian 19:31

19:31 Later the older daughter said ²²  to the younger, “Our father is old, and there is no man anywhere nearby ²³  to have sexual relations with us, ²⁴  according to the way of all the world.

Kejadian 20:16-17

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ²⁵  to your ‘brother.’ ²⁶  This is compensation for you so that you will stand vindicated before all who are with you.” ²⁷ 

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 23:11

23:11 “No, my lord! Hear me out. I sell ²⁸  you both the field and the cave that is in it. ²⁹  In the presence of my people ³⁰  I sell it to you. Bury your dead.”

Kejadian 24:11-12

24:11 He made the camels kneel down by the well ³¹  outside the city. It was evening, ³²  the time when the women would go out to draw water. 24:12 He prayed, “O Lord, God of my master Abraham, guide me today. ³³  Be faithful ³⁴  to my master Abraham.

Kejadian 24:37

24:37 My master made me swear an oath. He said, ‘You must not acquire a wife for my son from the daughters of the Canaanites, among whom I am living,

Kejadian 24:43

24:43 Here I am, standing by the spring. ³⁵  When ³⁶  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 24:46

24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ³⁷  and sent them off to the east, away from his son Isaac. ³⁸ 

Kejadian 26:4

26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ³⁹  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ⁴⁰ 

Kejadian 29:7

29:7 Then Jacob ⁴¹  said, “Since it is still the middle of the day, ⁴²  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ⁴³ 

Kejadian 31:24

31:24 But God came to Laban the Aramean in a dream at night and warned him, ⁴⁴  “Be careful ⁴⁵  that you neither bless nor curse Jacob.” ⁴⁶ 

Kejadian 31:29

31:29 I have ⁴⁷  the power to do you harm, but the God of your father told me last night, ‘Be careful ⁴⁸  that you neither bless nor curse Jacob.’ ⁴⁹ 

Kejadian 31:36

31:36 Jacob became angry ⁵⁰  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁵¹  “What sin of mine prompted you to chase after me in hot pursuit? ⁵² 

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ⁵³  You always made me pay for every missing animal, ⁵⁴  whether it was taken by day or at night.

Kejadian 38:20

38:20 Then Judah had his friend Hirah ⁵⁵  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ⁵⁶  but Hirah ⁵⁷  could not find her.

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ⁵⁸  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 42:20

42:20 But you must bring ⁵⁹  your youngest brother to me. Then ⁶⁰  your words will be verified ⁶¹  and you will not die.” They did as he said. ⁶² 

Kejadian 42:22

42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ⁶³ 

Kejadian 44:34--45:1

44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see ⁶⁴  my father’s pain.” ⁶⁵ 

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ⁶⁶  so he cried out, “Make everyone go out from my presence!” No one remained ⁶⁷  with Joseph when he made himself known to his brothers.

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁶⁸  for God sent me ⁶⁹  ahead of you to preserve life!

Kejadian 45:10

45:10 You will live ⁷⁰  in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have.

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ⁷¹  and will multiply you. ⁷²  I will make you into a group of nations, and I will give this land to your descendants ⁷³  as an everlasting possession.’ ⁷⁴ 

[3:8]  ¹ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ² tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ³ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[7:2]  ⁴ tn Or “seven pairs” (cf. NRSV).

[7:2]  ⁵ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁶ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:4]  ⁷ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁸ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[9:16]  ⁹ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[17:7]  ¹⁰ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ¹¹ tn Or “as an eternal.”

[17:7]  ¹² tn Heb “to be to you for God and to your descendants after you.”

[17:13]  ¹³ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ¹⁴ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ¹⁵ tn Or “an eternal.”

[18:24]  ¹⁶ tn Heb “lift up,” perhaps in the sense of “bear with” (cf. NRSV “forgive”).

[19:20]  ¹⁷ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ¹⁸ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ¹⁹ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ²⁰ tn Heb “Is it not little?”

[19:20]  ²¹ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[19:31]  ²² tn Heb “and the firstborn said.”

[19:31]  ²³ 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]  ²⁴ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[20:16]  ²⁵ sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ²⁶ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ²⁷ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[23:11]  ²⁸ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ²⁹ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ³⁰ tn Heb “in the presence of the sons of my people.”

[24:11]  ³¹ tn Heb “well of water.”

[24:11]  ³² tn Heb “at the time of evening.”

[24:12]  ³³ tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).

[24:12]  ³⁴ tn Heb “act in loyal love with” or “show kindness to.”

[24:43]  ³⁵ tn Heb “the spring of water.”

[24:43]  ³⁶ tn Heb “and it will be.”

[25:6]  ³⁷ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ³⁸ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[26:4]  ³⁹ tn Heb “your descendants.”

[26:4]  ⁴⁰ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[29:7]  ⁴¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ⁴² tn Heb “the day is great.”

[29:7]  ⁴³ tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[31:24]  ⁴⁴ tn Heb “said to him.”

[31:24]  ⁴⁵ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ⁴⁶ 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.

[31:29]  ⁴⁷ tn Heb “there is to my hand.”

[31:29]  ⁴⁸ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ⁴⁹ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:36]  ⁵⁰ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁵¹ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁵² tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:39]  ⁵³ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ⁵⁴ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[38:20]  ⁵⁵ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ⁵⁶ tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ⁵⁷ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[40:20]  ⁵⁸ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[42:20]  ⁵⁹ tn The imperfect here has an injunctive force.

[42:20]  ⁶⁰ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

[42:20]  ⁶¹ tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.

[42:20]  ⁶² tn Heb “and they did so.”

[42:22]  ⁶³ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[44:34]  ⁶⁴ tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

[44:34]  ⁶⁵ tn Heb “the calamity which would find my father.”

[45:1]  ⁶⁶ tn Heb “all the ones standing beside him.”

[45:1]  ⁶⁷ tn Heb “stood.”

[45:5]  ⁶⁸ tn Heb “let there not be anger in your eyes.”

[45:5]  ⁶⁹ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[45:10]  ⁷⁰ tn The perfect verbal form with vav consecutive here expresses instruction.

[48:4]  ⁷¹ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ⁷² tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ⁷³ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁷⁴ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).