Kejadian 8:1

8:1 But God remembered ¹  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²  the earth and the waters receded.

Kejadian 8:11

8:11 When ³  the dove returned to him in the evening, there was ⁴  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 9:10

9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. ⁵ 

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ⁶  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 11:9

11:9 That is why its name was called ⁷  Babel ⁸  – because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ⁹  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ¹⁰  on my head.

[8:1]  ¹ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ² tn Heb “to pass over.”

[8:11]  ³ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ⁴ 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.

[9:10]  ⁵ tn The verbal repetition is apparently for emphasis.

[9:16]  ⁶ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[11:9]  ⁷ tn The verb has no expressed subject and so can be rendered as a passive in the translation.

[11:9]  ⁸ sn Babel. Here is the climax of the account, a parody on the pride of Babylon. In the Babylonian literature the name bab-ili meant “the gate of God,” but in Hebrew it sounds like the word for “confusion,” and so retained that connotation. The name “Babel” (בָּבֶל, bavel) and the verb translated “confused” (בָּלַל, balal) form a paronomasia (sound play). For the many wordplays and other rhetorical devices in Genesis, see J. P. Fokkelman, Narrative Art in Genesis (SSN).

[40:16]  ⁹ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ¹⁰ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).