Kejadian 4:17

The Beginning of Civilization

4:17 Cain had marital relations ¹  with his wife, and she became pregnant ²  and gave birth to Enoch. Cain was building a city, and he named the city after ³  his son Enoch.

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ⁴ 

Noah was a godly man; he was blameless ⁵ 

among his contemporaries. ⁶  He ⁷  walked with ⁸  God.

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ⁹  and the name of Nahor’s wife was Milcah; ¹⁰  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹¹  to her authority.

Kejadian 16:12

16:12 He will be a wild donkey ¹²  of a man.

He will be hostile to everyone, ¹³ 

and everyone will be hostile to him. ¹⁴ 

He will live away from ¹⁵  his brothers.”

Kejadian 23:8

23:8 Then he said to them, “If you agree ¹⁶  that I may bury my dead, ¹⁷  then hear me out. ¹⁸  Ask ¹⁹  Ephron the son of Zohar

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ²⁰  of my master’s brother for his son.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ²¹  and sent them off to the east, away from his son Isaac. ²² 

Kejadian 25:26

25:26 When his brother came out with ²³  his hand clutching Esau’s heel, they named him Jacob. ²⁴  Isaac was sixty years old ²⁵  when they were born.

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ²⁶  “Jacob has taken everything that belonged to our father! He has gotten rich ²⁷  at our father’s expense!” ²⁸ 

Kejadian 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Kejadian 32:22

32:22 During the night Jacob quickly took ²⁹  his two wives, his two female servants, and his eleven sons ³⁰  and crossed the ford of the Jabbok. ³¹ 

Kejadian 32:25

32:25 When the man ³²  saw that he could not defeat Jacob, ³³  he struck ³⁴  the socket of his hip so the socket of Jacob’s hip was dislocated while he wrestled with him.

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ³⁵  and saw that Esau was coming ³⁶  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

Kejadian 36:15

36:15 These were the chiefs ³⁷  among the descendants ³⁸  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 36:18

36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.

Kejadian 46:8

46:8 These are the names of the sons of Israel who went to Egypt – Jacob and his sons:

Reuben, the firstborn of Jacob.

Kejadian 46:27

46:27 Counting the two sons ³⁹  of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. ⁴⁰ 

[4:17]  ¹ tn Heb “knew,” a frequent euphemism for sexual relations.

[4:17]  ² tn Or “she conceived.”

[4:17]  ³ tn Heb “according to the name of.”

[6:9]  ⁴ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ⁵ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ⁶ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ⁷ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ⁸ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[11:29]  ⁹ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ¹⁰ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[16:9]  ¹¹ 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.

[16:12]  ¹² sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ¹³ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ¹⁴ tn Heb “And the hand of everyone will be against him.”

[16:12]  ¹⁵ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[23:8]  ¹⁶ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ¹⁷ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:8]  ¹⁸ tn Or “hear me.”

[23:8]  ¹⁹ tn Heb “intercede for me with.”

[24:48]  ²⁰ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[25:6]  ²¹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ²² tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:26]  ²³ tn The disjunctive clause describes an important circumstance accompanying the birth. Whereas Esau was passive at birth, Jacob was active.

[25:26]  ²⁴ tn Heb “And he called his name Jacob.” Some ancient witnesses read “they called his name Jacob” (see v. 25). In either case the subject is indefinite.

[25:26]  sn The name Jacob is a play on the Hebrew word for “heel” (עָקֵב, ’aqev). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. It did not have a negative connotation until Esau redefined it. This name was probably chosen because of the immediate association with the incident of grabbing the heel. After receiving such an oracle, the parents would have preserved in memory almost every detail of the unusual births.

[25:26]  ²⁵ tn Heb “the son of sixty years.”

[31:1]  ²⁶ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ²⁷ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ²⁸ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[32:22]  ²⁹ tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  ³⁰ tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).

[32:22]  ³¹ sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[32:25]  ³² tn Heb “he”; the referent (the man) has been specified in the translation for clarity.

[32:25]  ³³ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[32:25]  ³⁴ tn Or “injured”; traditionally “touched.” The Hebrew verb translated “struck” has the primary meanings “to touch; to reach; to strike.” It can, however, carry the connotation “to harm; to molest; to injure.” God’s “touch” cripples Jacob – it would be comparable to a devastating blow.

[33:1]  ³⁵ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ³⁶ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[36:15]  ³⁷ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ³⁸ tn Or “sons.”

[46:27]  ³⁹ tn The LXX reads “nine sons,” probably counting the grandsons of Joseph born to Ephraim and Manasseh (cf. 1 Chr 7:14-20).

[46:27]  ⁴⁰ tn Heb “And the sons of Joseph who were born to him in Egypt were two people; all the people belonging to the house of Jacob who came to Egypt were seventy.”

[46:27]  sn The number seventy includes Jacob himself and the seventy-one descendants (including Dinah, Joseph, Manasseh, and Ephraim) listed in vv. 8-25, minus Er and Onan (deceased). The LXX gives the number as “seventy-five” (cf. Acts 7:14).