Kejadian 44:11

44:11 So each man quickly lowered ¹  his sack to the ground and opened it.

Kejadian 29:31

The Family of Jacob

29:31 When the Lord saw that Leah was unloved, ²  he enabled her to become pregnant ³  while Rachel remained childless.

Kejadian 8:6

8:6 At the end of forty days, ⁴  Noah opened the window he had made in the ark ⁵ 

Kejadian 30:22

30:22 Then God took note of ⁶  Rachel. He paid attention to her and enabled her to become pregnant. ⁷ 

Kejadian 20:15

20:15 Then Abimelech said, “Look, my land is before you; live wherever you please.” ⁸ 

Kejadian 41:56

41:56 While the famine was over all the earth, ⁹  Joseph opened the storehouses ¹⁰  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:27

42:27 When one of them ¹¹  opened his sack to get feed for his donkey at their resting place, ¹²  he saw his money in the mouth of his sack. ¹³ 

Kejadian 4:11

4:11 So now, you are banished ¹⁴  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 34:10

34:10 You may live ¹⁵  among us, and the land will be open to you. ¹⁶  Live in it, travel freely in it, ¹⁷  and acquire property in it.”

Kejadian 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ¹⁸  and you will be like divine beings who know ¹⁹  good and evil.” ²⁰ 

Kejadian 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ²¹  burst open and the floodgates of the heavens ²²  were opened.

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ²³  – in the mouth of his sack. So we have returned it. ²⁴ 

Kejadian 21:19

21:19 Then God enabled Hagar to see a well of water. ²⁵  She went over and filled the skin with water, and then gave the boy a drink.

Kejadian 8:13

8:13 In Noah’s six hundred and first year, ²⁶  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ²⁷  the surface of the ground was dry.

Kejadian 13:9

13:9 Is not the whole land before you? Separate yourself now from me. If you go ²⁸  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Kejadian 42:12

42:12 “No,” he insisted, “but you have come to see if our land is vulnerable.” ²⁹ 

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ³⁰  She said, “How you have broken out of the womb!” ³¹  So he was named Perez. ³² 

Kejadian 42:9

42:9 Then Joseph remembered ³³  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ³⁴ 

Kejadian 38:19

38:19 She left immediately, ³⁵  removed her veil, and put on her widow’s clothes.

Kejadian 26:18

26:18 Isaac reopened ³⁶  the wells that had been dug ³⁷  back in the days of his father Abraham, for the Philistines had stopped them up ³⁸  after Abraham died. Isaac ³⁹  gave these wells ⁴⁰  the same names his father had given them. ⁴¹ 

Kejadian 2:16

2:16 Then the Lord God commanded ⁴²  the man, “You may freely eat ⁴³  fruit ⁴⁴  from every tree of the orchard,

Kejadian 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ⁴⁵  among them, put them in charge ⁴⁶  of my livestock.”

Kejadian 29:2

29:2 He saw ⁴⁷  in the field a well with ⁴⁸  three flocks of sheep lying beside it, because the flocks were watered from that well. Now ⁴⁹  a large stone covered the mouth of the well.

[44:11]  ¹ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.

[29:31]  ² tn Heb “hated.” The rhetorical device of overstatement is used (note v. 30, which says simply that Jacob loved Rachel more than he did Leah) to emphasize that Rachel, as Jacob’s true love and the primary object of his affections, had an advantage over Leah.

[29:31]  ³ tn Heb “he opened up her womb.”

[8:6]  ⁴ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ⁵ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[30:22]  ⁶ tn Heb “remembered.”

[30:22]  ⁷ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[20:15]  ⁸ tn Heb “In the [place that is] good in your eyes live!”

[41:56]  ⁹ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ¹⁰ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[42:27]  ¹¹ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ¹² tn Heb “at the lodging place.”

[42:27]  ¹³ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[4:11]  ¹⁴ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[34:10]  ¹⁵ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ¹⁶ tn Heb “before you.”

[34:10]  ¹⁷ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[3:5]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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.)

[7:11]  ²¹ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ²² sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[43:21]  ²³ tn Heb “in its weight.”

[43:21]  ²⁴ tn Heb “brought it back in our hand.”

[21:19]  ²⁵ tn Heb “And God opened her eyes and she saw a well of water.” The referent (Hagar) has been specified in the translation for clarity.

[8:13]  ²⁶ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ²⁷ tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[13:9]  ²⁸ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[42:12]  ²⁹ tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.

[38:29]  ³⁰ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ³¹ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ³² sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[42:9]  ³³ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ³⁴ tn Heb “to see the nakedness of the land you have come.”

[38:19]  ³⁵ tn Heb “and she arose and left,” the first verb in the pair emphasizing that she wasted no time.

[26:18]  ³⁶ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ³⁷ tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ³⁸ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ³⁹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ⁴⁰ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ⁴¹ tn Heb “called names to them according to the names that his father called them.”

[2:16]  ⁴² sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ⁴³ tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ⁴⁴ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[47:6]  ⁴⁵ tn Heb “men of skill.”

[47:6]  ⁴⁶ tn Heb “make them rulers.”

[47:6]  sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.

[29:2]  ⁴⁷ tn Heb “and he saw, and look.” As in Gen 28:12-15, the narrator uses the particle הִנֵּה (hinneh, “look”) here and in the next clause to draw the reader into the story.

[29:2]  ⁴⁸ tn Heb “and look, there.”

[29:2]  ⁴⁹ tn The disjunctive clause (introduced by the noun with the prefixed conjunction) provides supplemental information that is important to the story.