Kejadian 6:13

6:13 So God said ¹  to Noah, “I have decided that all living creatures must die, ²  for the earth is filled with violence because of them. Now I am about to destroy ³  them and the earth.

Kejadian 6:17

6:17 I am about to bring ⁴  floodwaters ⁵  on the earth to destroy ⁶  from under the sky all the living creatures that have the breath of life in them. ⁷  Everything that is on the earth will die,

Kejadian 8:11

8:11 When ⁸  the dove returned to him in the evening, there was ⁹  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 16:2

16:2 So Sarai said to Abram, “Since ¹⁰  the Lord has prevented me from having children, have sexual relations with ¹¹  my servant. Perhaps I can have a family by her.” ¹²  Abram did what ¹³  Sarai told him.

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ¹⁴  servant is under your authority, ¹⁵  do to her whatever you think best.” ¹⁶  Then Sarai treated Hagar ¹⁷  harshly, ¹⁸  so she ran away from Sarai. ¹⁹ 

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ²⁰  pregnant

and are about to give birth ²¹  to a son.

You are to name him Ishmael, ²² 

for the Lord has heard your painful groans. ²³ 

Kejadian 18:31

18:31 Abraham ²⁴  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 22:7

22:7 Isaac said to his father Abraham, ²⁵  “My father?” “What is it, ²⁶  my son?” he replied. “Here is the fire and the wood,” Isaac said, ²⁷  “but where is the lamb for the burnt offering?”

Kejadian 24:15

24:15 Before he had finished praying, there came Rebekah ²⁸  with her water jug on her shoulder. She was the daughter of Bethuel son of Milcah (Milcah was the wife of Abraham’s brother Nahor). ²⁹ 

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ³⁰  she quickly summoned ³¹  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ³² 

Kejadian 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ³³  I will give you and your descendants the ground ³⁴  you are lying on.

Kejadian 31:38

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks.

Kejadian 33:11

33:11 Please take my present ³⁵  that was brought to you, for God has been generous ³⁶  to me and I have all I need.” ³⁷  When Jacob urged him, he took it. ³⁸ 

Kejadian 39:8

39:8 But he refused, saying ³⁹  to his master’s wife, “Look, my master does not give any thought ⁴⁰  to his household with me here, ⁴¹  and everything that he owns he has put into my care. ⁴² 

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ⁴³  and they stood beside the other cows at the edge of the river. ⁴⁴ 

Kejadian 41:18

41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. ⁴⁵ 

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!” ⁴⁶ 

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 ⁴⁷  – in the mouth of his sack. So we have returned it. ⁴⁸ 

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

[6:13]  ¹ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ² tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ³ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[6:17]  ⁴ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ⁵ tn Heb “the flood, water.”

[6:17]  ⁶ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ⁷ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[8:11]  ⁸ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ⁹ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[16:2]  ¹⁰ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ¹¹ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

[16:2]  ¹² tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ¹³ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[16:2]  sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

[16:6]  ¹⁴ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ¹⁵ tn Heb “in your hand.”

[16:6]  ¹⁶ tn Heb “what is good in your eyes.”

[16:6]  ¹⁷ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ¹⁸ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ¹⁹ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:11]  ²⁰ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ²¹ tn The active participle refers here to something that is about to happen.

[16:11]  ²² sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ²³ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[18:31]  ²⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:7]  ²⁵ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ²⁶ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ²⁷ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[24:15]  ²⁸ tn Heb “Look, Rebekah was coming out!” Using the participle introduced with הִנֵּה (hinneh, “look”), the narrator dramatically transports the audience back into the event and invites them to see Rebekah through the servant’s eyes.

[24:15]  ²⁹ tn Heb “Look, Rebekah was coming out – [she] who was born to Bethuel, the son of Milcah, the wife of Nahor, the brother of Abraham – and her jug [was] on her shoulder.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[27:42]  ³⁰ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ³¹ tn Heb “she sent and called for.”

[27:42]  ³² tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[28:13]  ³³ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ³⁴ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[33:11]  ³⁵ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ³⁶ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ³⁷ tn Heb “all.”

[33:11]  ³⁸ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[39:8]  ³⁹ tn Heb “and he said.”

[39:8]  ⁴⁰ tn Heb “know.”

[39:8]  ⁴¹ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁴² tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[41:3]  ⁴³ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁴⁴ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:18]  ⁴⁵ tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”

[42:22]  ⁴⁶ 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.

[43:21]  ⁴⁷ tn Heb “in its weight.”

[43:21]  ⁴⁸ tn Heb “brought it back in our hand.”