Kejadian 4:5

4:5 but with Cain and his offering he was not pleased. ¹  So Cain became very angry, ²  and his expression was downcast. ³ 

Kejadian 5:1

From Adam to Noah

5:1 This is the record ⁴  of the family line ⁵  of Adam.

When God created humankind, ⁶  he made them ⁷  in the likeness of God.

Kejadian 8:8

8:8 Then Noah ⁸  sent out a dove ⁹  to see if the waters had receded ¹⁰  from the surface of the ground.

Kejadian 10:10

10:10 The primary regions ¹¹  of his kingdom were Babel, ¹²  Erech, ¹³  Akkad, ¹⁴  and Calneh ¹⁵  in the land of Shinar. ¹⁶ 

Kejadian 19:25

19:25 So he overthrew those cities and all that region, ¹⁷  including all the inhabitants of the cities and the vegetation that grew ¹⁸  from the ground.

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ¹⁹  Everyone who hears about this ²⁰  will laugh ²¹  with me.”

Kejadian 24:25

24:25 We have plenty of straw and feed,” she added, ²²  “and room for you ²³  to spend the night.”

Kejadian 27:2

27:2 Isaac ²⁴  said, “Since ²⁵  I am so old, I could die at any time. ²⁶ 

Kejadian 29:5

29:5 So he said to them, “Do you know Laban, the grandson ²⁷  of Nahor?” “We know him,” ²⁸  they said.

Kejadian 35:9

35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him.

Kejadian 37:24

37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ²⁹  there was no water in it.)

Kejadian 50:6

50:6 So Pharaoh said, “Go and bury your father, just as he made you swear to do.” ³⁰ 

[4:5]  ¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[5:1]  ⁴ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁵ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁶ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁷ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[8:8]  ⁸ tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  ⁹ tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  ¹⁰ tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[10:10]  ¹¹ tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ¹² tn Or “Babylon.”

[10:10]  ¹³ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ¹⁴ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ¹⁵ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ¹⁶ sn Shinar is another name for Babylonia.

[19:25]  ¹⁷ tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:25]  ¹⁸ tn Heb “and the vegetation of the ground.”

[21:6]  ¹⁹ tn Heb “Laughter God has made for me.”

[21:6]  ²⁰ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ²¹ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[24:25]  ²² tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:25]  ²³ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[27:2]  ²⁴ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ²⁵ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ²⁶ tn Heb “I do not know the day of my death.”

[29:5]  ²⁷ tn Heb “son.”

[29:5]  ²⁸ tn Heb “and they said, ‘We know.’” The word “him” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons. In the translation several introductory clauses throughout this section have been placed after the direct discourse they introduce for stylistic reasons as well.

[37:24]  ²⁹ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[50:6]  ³⁰ tn Heb “he made you swear on oath.”