Kejadian 5:21

5:21 When Enoch had lived 65 years, he became the father of Methuselah.

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 6:20

6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ¹ 

Kejadian 7:3

7:3 and also seven ²  of every kind of bird in the sky, male and female, ³  to preserve their offspring ⁴  on the face of the earth.

Kejadian 7:17

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth.

Kejadian 10:1

The Table of Nations

10:1 This is the account ⁵  of Noah’s sons Shem, Ham, and Japheth. Sons ⁶  were born ⁷  to them after the flood.

Kejadian 11:10

The Genealogy of Shem

11:10 This is the account of Shem.

Shem was 100 old when he became the father of Arphaxad, two years after the flood.

Kejadian 16:1

The Birth of Ishmael

16:1 Now Sarai, ⁸  Abram’s wife, had not given birth to any children, ⁹  but she had an Egyptian servant ¹⁰  named Hagar. ¹¹ 

Kejadian 18:3

18:3 He said, “My lord, ¹²  if I have found favor in your sight, do not pass by and leave your servant. ¹³ 

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ¹⁴  “After I am worn out will I have pleasure, ¹⁵  especially when my husband is old too?” ¹⁶ 

Kejadian 18:16

Abraham Pleads for Sodom

18:16 When the men got up to leave, ¹⁷  they looked out over ¹⁸  Sodom. (Now ¹⁹  Abraham was walking with them to see them on their way.) ²⁰ 

Kejadian 18:18

18:18 After all, Abraham ²¹  will surely become ²²  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ²³  using his name.

Kejadian 22:18

22:18 Because you have obeyed me, ²⁴  all the nations of the earth will pronounce blessings on one another ²⁵  using the name of your descendants.’”

Kejadian 24:19

24:19 When she had done so, ²⁶  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Kejadian 25:21

25:21 Isaac prayed to ²⁷  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 25:30

25:30 So Esau said to Jacob, “Feed ²⁸  me some of the red stuff – yes, this red stuff – because I’m starving!” (That is why he was also called ²⁹  Edom.) ³⁰ 

Kejadian 27:21

27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ³¹  my son, and know for certain if you really are my son Esau.” ³² 

Kejadian 30:2

30:2 Jacob became furious ³³  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ³⁴ 

Kejadian 30:9

30:9 When Leah saw that she had stopped having children, she gave ³⁵  her servant Zilpah to Jacob as a wife.

Kejadian 30:23

30:23 She became pregnant ³⁶  and gave birth to a son. Then she said, “God has taken away my shame.” ³⁷ 

Kejadian 34:10

34:10 You may live ³⁸  among us, and the land will be open to you. ³⁹  Live in it, travel freely in it, ⁴⁰  and acquire property in it.”

Kejadian 34:18

34:18 Their offer pleased Hamor and his son Shechem. ⁴¹ 

Kejadian 34:28

34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. ⁴² 

Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ⁴³  He tore his clothes,

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ⁴⁴  Potiphar appointed Joseph ⁴⁵  overseer of his household and put him in charge ⁴⁶  of everything he owned.

Kejadian 39:10

39:10 Even though she continued to speak ⁴⁷  to Joseph day after day, he did not respond ⁴⁸  to her invitation to have sex with her. ⁴⁹ 

Kejadian 41:21

41:21 When they had eaten them, ⁵⁰  no one would have known ⁵¹  that they had done so, for they were just as bad-looking as before. Then I woke up.

Kejadian 41:52

41:52 He named the second child Ephraim, ⁵²  saying, ⁵³  “Certainly ⁵⁴  God has made me fruitful in the land of my suffering.”

Kejadian 41:57--42:1

41:57 People from every country ⁵⁵  came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.

Joseph’s Brothers in Egypt

42:1 When Jacob heard ⁵⁶  there was grain in Egypt, he ⁵⁷  said to his sons, “Why are you looking at each other?” ⁵⁸ 

Kejadian 42:5

42:5 So Israel’s sons came to buy grain among the other travelers, ⁵⁹  for the famine was severe in the land of Canaan.

Kejadian 46:28

46:28 Jacob ⁶⁰  sent Judah before him to Joseph to accompany him to Goshen. ⁶¹  So they came to the land of Goshen.

Kejadian 47:27

47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.

Kejadian 48:2

48:2 When Jacob was told, ⁶²  “Your son Joseph has just ⁶³  come to you,” Israel regained strength and sat up on his bed.

[6:20]  ¹ tn Heb “to keep alive.”

[7:3]  ² tn Or “seven pairs” (cf. NRSV).

[7:3]  ³ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ⁴ tn Heb “to keep alive offspring.”

[10:1]  ⁵ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ⁶ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ⁷ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[16:1]  ⁸ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ⁹ sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ¹⁰ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ¹¹ sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[18:3]  ¹² tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ¹³ tn Heb “do not pass by from upon your servant.”

[18:12]  ¹⁴ tn Heb “saying.”

[18:12]  ¹⁵ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ¹⁶ tn The word “too” has been added in the translation for stylistic reasons.

[18:16]  ¹⁷ tn Heb “And the men arose from there.”

[18:16]  ¹⁸ tn Heb “toward the face of.”

[18:16]  ¹⁹ tn The disjunctive parenthetical clause sets the stage for the following speech.

[18:16]  ²⁰ tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

[18:18]  ²¹ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ²² tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ²³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham 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.

[22:18]  ²⁴ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ²⁵ 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 26:4). 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.)

[24:19]  ²⁶ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[25:21]  ²⁷ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[25:30]  ²⁸ tn The rare term לָעַט (la’at), translated “feed,” is used in later Hebrew for feeding animals (see Jastrow, 714). If this nuance was attached to the word in the biblical period, then it may depict Esau in a negative light, comparing him to a hungry animal. Famished Esau comes in from the hunt, only to enter the trap. He can only point at the red stew and ask Jacob to feed him.

[25:30]  ²⁹ tn The verb has no expressed subject and so is given a passive translation.

[25:30]  ³⁰ sn Esau’s descendants would eventually be called Edom. Edom was the place where they lived, so-named probably because of the reddish nature of the hills. The writer can use the word “red” to describe the stew that Esau gasped for to convey the nature of Esau and his descendants. They were a lusty, passionate, and profane people who lived for the moment. Again, the wordplay is meant to capture the “omen in the nomen.”

[27:21]  ³¹ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ³² tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[30:2]  ³³ tn Heb “and the anger of Jacob was hot.”

[30:2]  ³⁴ tn Heb “who has withheld from you the fruit of the womb.”

[30:9]  ³⁵ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:23]  ³⁶ tn Or “conceived.”

[30:23]  ³⁷ tn Heb “my reproach.” A “reproach” is a cutting taunt or painful ridicule, but here it probably refers by metonymy to Rachel’s barren condition, which was considered shameful in this culture and was the reason why she was the object of taunting and ridicule.

[34:10]  ³⁸ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ³⁹ tn Heb “before you.”

[34:10]  ⁴⁰ 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.”

[34:18]  ⁴¹ tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[34:28]  ⁴² tn Heb “and what was in the city and what was in the field they took.”

[37:29]  ⁴³ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[39:4]  ⁴⁴ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ⁴⁵ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ⁴⁶ tn Heb “put into his hand.”

[39:10]  ⁴⁷ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ⁴⁸ tn Heb “listen to.”

[39:10]  ⁴⁹ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[41:21]  ⁵⁰ tn Heb “when they went inside them.”

[41:21]  ⁵¹ tn Heb “it was not known.”

[41:52]  ⁵² sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.

[41:52]  ⁵³ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ⁵⁴ tn Or “for.”

[41:57]  ⁵⁵ tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.

[42:1]  ⁵⁶ tn Heb “saw.”

[42:1]  ⁵⁷ tn Heb “Jacob.” Here the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:1]  ⁵⁸ sn Why are you looking at each other? The point of Jacob’s question is that his sons should be going to get grain rather than sitting around doing nothing. Jacob, as the patriarch, still makes the decisions for the whole clan.

[42:5]  ⁵⁹ tn Heb “in the midst of the coming ones.”

[46:28]  ⁶⁰ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ⁶¹ tn Heb “to direct before him to Goshen.”

[48:2]  ⁶² tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁶³ tn Heb “Look, your son Joseph.”