Kejadian 7:14

7:14 They entered, ¹  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ² 

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. ³ 

Kejadian 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ⁴  It was so.

Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ⁵  plants yielding seeds according to their kinds, ⁶  and ⁷  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:21

1:21 God created the great sea creatures ⁸  and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.

Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ⁹  male and female, to keep them alive ¹⁰  with you.

Kejadian 2:9

2:9 The Lord God made all kinds of trees grow from the soil, ¹¹  every tree that was pleasing to look at ¹²  and good for food. (Now ¹³  the tree of life ¹⁴  and the tree of the knowledge of good and evil ¹⁵  were in the middle of the orchard.)

Kejadian 7:2

7:2 You must take with you seven ¹⁶  of every kind of clean animal, ¹⁷  the male and its mate, ¹⁸  two of every kind of unclean animal, the male and its mate,

Kejadian 1:20

1:20 God said, “Let the water swarm with swarms ¹⁹  of living creatures and let birds fly ²⁰  above the earth across the expanse of the sky.”

Kejadian 1:29

1:29 Then God said, “I now ²¹  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ²² 

Kejadian 7:3

7:3 and also seven ²³  of every kind of bird in the sky, male and female, ²⁴  to preserve their offspring ²⁵  on the face of the earth.

Kejadian 7:15

7:15 Pairs ²⁶  of all creatures ²⁷  that have the breath of life came into the ark to Noah.

Kejadian 40:17

40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”

Kejadian 7:8

7:8 Pairs ²⁸  of clean animals, of unclean animals, of birds, and of everything that creeps along the ground,

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ²⁹ 

Kejadian 32:16

32:16 He entrusted them to ³⁰  his servants, who divided them into herds. ³¹  He told his servants, “Pass over before me, and keep some distance between one herd and the next.”

Kejadian 2:19

2:19 The Lord God formed ³²  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ³³  name them, and whatever the man called each living creature, that was its name.

Kejadian 30:14

30:14 At the time ³⁴  of the wheat harvest Reuben went out and found some mandrake plants ³⁵  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.”

[7:14]  ¹ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ² tn Heb “every bird, every wing.”

[6:20]  ³ tn Heb “to keep alive.”

[1:24]  ⁴ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[1:11]  ⁵ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ⁶ sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ⁷ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:21]  ⁸ tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.

[6:19]  ⁹ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ¹⁰ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[2:9]  ¹¹ tn Heb “ground,” referring to the fertile soil.

[2:9]  ¹² tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ¹³ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ¹⁴ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ¹⁵ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[7:2]  ¹⁶ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹⁷ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹⁸ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[1:20]  ¹⁹ tn The Hebrew text again uses a cognate construction (“swarm with swarms”) to emphasize the abundant fertility. The idea of the verb is one of swift movement back and forth, literally swarming. This verb is used in Exod 1:7 to describe the rapid growth of the Israelite population in bondage.

[1:20]  ²⁰ tn The Hebrew text uses the Polel form of the verb instead of the simple Qal; it stresses a swarming flight again to underscore the abundant fruitfulness.

[1:29]  ²¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ²² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[7:3]  ²³ tn Or “seven pairs” (cf. NRSV).

[7:3]  ²⁴ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ²⁵ tn Heb “to keep alive offspring.”

[7:15]  ²⁶ tn Heb “two two” meaning “in twos.”

[7:15]  ²⁷ tn Heb “flesh.”

[7:8]  ²⁸ tn Heb “two two” meaning “in twos.”

[8:20]  ²⁹ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[32:16]  ³⁰ tn Heb “and he put them in the hand of.”

[32:16]  ³¹ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[2:19]  ³² tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ³³ tn The imperfect verb form is future from the perspective of the past time narrative.

[30:14]  ³⁴ tn Heb “during the days.”

[30:14]  ³⁵ sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.