Kejadian 21:17

21:17 But God heard the boy’s voice. ¹  The angel of God called to Hagar from heaven and asked her, “What is the matter, ²  Hagar? Don’t be afraid, for God has heard ³  the boy’s voice right where he is crying.

Kejadian 1:6

1:6 God said, “Let there be an expanse ⁴  in the midst of the waters and let it separate water ⁵  from water.

Kejadian 1:8

1:8 God called the expanse “sky.” ⁶  There was evening, and there was morning, a second day.

Kejadian 1:18

1:18 to preside over the day and the night, and to separate the light from the darkness. ⁷  God saw that it was good.

Kejadian 2:4

The Creation of Man and Woman

2:4 This is the account ⁸  of the heavens and

the earth ⁹  when they were created – when the Lord God ¹⁰  made the earth and heavens. ¹¹ 

Kejadian 2:8

2:8 The Lord God planted an orchard ¹²  in the east, ¹³  in Eden; ¹⁴  and there he placed the man he had formed. ¹⁵ 

Kejadian 2:15-16

2:15 The Lord God took the man and placed ¹⁶  him in the orchard in ¹⁷  Eden to care for it and to maintain it. ¹⁸  2:16 Then the Lord God commanded ¹⁹  the man, “You may freely eat ²⁰  fruit ²¹  from every tree of the orchard,

Kejadian 2:18

2:18 The Lord God said, “It is not good for the man to be alone. ²²  I will make a companion ²³  for him who corresponds to him.” ²⁴ 

Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ²⁵  you have done?” And the woman replied, “The serpent ²⁶  tricked ²⁷  me, and I ate.”

Kejadian 3:23

3:23 So the Lord God expelled him ²⁸  from the orchard in Eden to cultivate the ground from which he had been taken.

Kejadian 5:24

5:24 Enoch walked with God, and then he disappeared ²⁹  because God took ³⁰  him away.

Kejadian 6:22

6:22 And Noah did all ³¹  that God commanded him – he did indeed. ³² 

Kejadian 9:6

9:6 “Whoever sheds human blood, ³³ 

by other humans ³⁴ 

must his blood be shed;

for in God’s image ³⁵ 

God ³⁶  has made humankind.”

Kejadian 9:27

9:27 May God enlarge Japheth’s territory and numbers! ³⁷ 

May he live ³⁸  in the tents of Shem

and may Canaan be his slave!”

Kejadian 17:9

17:9 Then God said to Abraham, “As for you, you must keep ³⁹  the covenantal requirement ⁴⁰  I am imposing on you and your descendants after you throughout their generations.

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 21:2

21:2 So Sarah became pregnant ⁴¹  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 21:4

21:4 When his son Isaac was eight days old, ⁴²  Abraham circumcised him just as God had commanded him to do. ⁴³ 

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ⁴⁴  Everyone who hears about this ⁴⁵  will laugh ⁴⁶  with me.”

Kejadian 21:20

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer.

Kejadian 22:8

22:8 “God will provide ⁴⁷  for himself the lamb for the burnt offering, my son,” Abraham replied. The two of them continued on together.

Kejadian 30:8

30:8 Then Rachel said, “I have fought a desperate struggle with my sister, but I have won.” ⁴⁸  So she named him Naphtali. ⁴⁹ 

Kejadian 30:17-18

30:17 God paid attention ⁵⁰  to Leah; she became pregnant ⁵¹  and gave Jacob a son for the fifth time. ⁵²  30:18 Then Leah said, “God has granted me a reward ⁵³  because I gave my servant to my husband as a wife.” ⁵⁴  So she named him Issachar. ⁵⁵ 

Kejadian 35:9

35:9 God appeared to Jacob again after he returned from Paddan Aram and blessed him.

Kejadian 35:15

35:15 Jacob named the place ⁵⁶  where God spoke with him Bethel. ⁵⁷ 

Kejadian 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ⁵⁸  but God will speak concerning ⁵⁹  the welfare of Pharaoh.” ⁶⁰ 

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁶¹  one in whom the Spirit of God is present?” ⁶² 

Kejadian 41:52

41:52 He named the second child Ephraim, ⁶³  saying, ⁶⁴  “Certainly ⁶⁵  God has made me fruitful in the land of my suffering.”

Kejadian 45:7

45:7 God sent me ⁶⁶  ahead of you to preserve you ⁶⁷  on the earth and to save your lives ⁶⁸  by a great deliverance.

Kejadian 46:2

46:2 God spoke to Israel in a vision during the night ⁶⁹  and said, “Jacob, Jacob!” He replied, “Here I am!”

Kejadian 50:19

50:19 But Joseph answered them, “Don’t be afraid. Am ⁷⁰  I in the place of God?

[21:17]  ¹ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ² tn Heb “What to you?”

[21:17]  ³ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[1:6]  ⁴ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

[1:6]  ⁵ tn Heb “the waters from the waters.”

[1:8]  ⁶ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[1:18]  ⁷ sn In days one to three there is a naming by God; in days five and six there is a blessing by God. But on day four there is neither. It could be a mere stylistic variation. But it could also be a deliberate design to avoid naming “sun” and “moon” or promoting them beyond what they are, things that God made to serve in his creation.

[2:4]  ⁸ tn The Hebrew phrase אֵלֶּה תּוֹלְדֹת (’elle tolÿdot) is traditionally translated as “these are the generations of” because the noun was derived from the verb “beget.” Its usage, however, shows that it introduces more than genealogies; it begins a narrative that traces what became of the entity or individual mentioned in the heading. In fact, a good paraphrase of this heading would be: “This is what became of the heavens and the earth,” for what follows is not another account of creation but a tracing of events from creation through the fall and judgment (the section extends from 2:4 through 4:26). See M. H. Woudstra, “The Toledot of the Book of Genesis and Their Redemptive-Historical Significance,” CTJ 5 (1970): 184-89.

[2:4]  sn The expression this is the account of is an important title used throughout the Book of Genesis, serving as the organizing principle of the work. It is always a heading, introducing the subject matter that is to come. From the starting point of the title, the narrative traces the genealogy or the records or the particulars involved. Although some would make the heading in 2:4 a summary of creation (1:1–2:3), that goes against the usage in the book. As a heading it introduces the theme of the next section, the particulars about this creation that God made. Genesis 2 is not a simple parallel account of creation; rather, beginning with the account of the creation of man and women, the narrative tells what became of that creation. As a beginning, the construction of 2:4-7 forms a fine parallel to the construction of 1:1-3. The subject matter of each תּוֹלְדֹת (tolÿdot, “this is the account of”) section of the book traces a decline or a deterioration through to the next beginning point, and each is thereby a microcosm of the book which begins with divine blessing in the garden, and ends with a coffin in Egypt. So, what became of the creation? Gen 2:4–4:26 will explain that sin entered the world and all but destroyed God’s perfect creation.

[2:4]  ⁹ tn See the note on the phrase “the heavens and the earth” in 1:1.

[2:4]  sn This is the only use of the Hebrew noun תּוֹלְדֹת (tolÿdot) in the book that is not followed by a personal name (e.g., “this is the account of Isaac”). The poetic parallelism reveals that even though the account may be about the creation, it is the creation the Lord God made.

[2:4]  ¹⁰ sn Advocates of the so-called documentary hypothesis of pentateuchal authorship argue that the introduction of the name Yahweh (Lord) here indicates that a new source (designated J), a parallel account of creation, begins here. In this scheme Gen 1:1-2:3 is understood as the priestly source (designated P) of creation. Critics of this approach often respond that the names, rather than indicating separate sources, were chosen to reflect the subject matter (see U. Cassuto, The Documentary Hypothesis). Gen 1:1–2:3 is the grand prologue of the book, showing the sovereign God creating by decree. The narrative beginning in 2:4 is the account of what this God invested in his creation. Since it deals with the close, personal involvement of the covenant God, the narrative uses the covenantal name Yahweh (Lord) in combination with the name God. For a recent discussion of the documentary hypothesis from a theologically conservative perspective, see D. A. Garrett, Rethinking Genesis. For an attempt by source critics to demonstrate the legitimacy of the source critical method on the basis of ancient Near Eastern parallels, see J. H. Tigay, ed., Empirical Models for Biblical Criticism. For reaction to the source critical method by literary critics, see I. M. Kikawada and A. Quinn, Before Abraham Was; R. Alter, The Art of Biblical Narrative, 131-54; and Adele Berlin, Poetics and Interpretation of Biblical Narrative, 111-34.

[2:4]  ¹¹ tn See the note on the phrase “the heavens and the earth” in 1:1; the order here is reversed, but the meaning is the same.

[2:8]  ¹² tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

[2:8]  sn The Lord God planted an orchard. Nothing is said of how the creation of this orchard took place. A harmonization with chap. 1 might lead to the conclusion that it was by decree, prior to the creation of human life. But the narrative sequence here in chap. 2 suggests the creation of the garden followed the creation of the man. Note also the past perfect use of the perfect in the relative clause in the following verse.

[2:8]  ¹³ tn Heb “from the east” or “off east.”

[2:8]  sn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.

[2:8]  ¹⁴ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ¹⁵ tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

[2:15]  ¹⁶ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ¹⁷ tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

[2:15]  ¹⁸ tn Heb “to work it and to keep it.”

[2:15]  sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.

[2:16]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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).

[2:18]  ²² tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

[2:18]  ²³ tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

[2:18]  ²⁴ tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

[3:13]  ²⁵ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ²⁶ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ²⁷ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[3:23]  ²⁸ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

[5:24]  ²⁹ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ³⁰ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[6:22]  ³¹ tn Heb “according to all.”

[6:22]  ³² tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[9:6]  ³³ tn Heb “the blood of man.”

[9:6]  ³⁴ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ³⁵ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ³⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:27]  ³⁷ tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

[9:27]  sn There is a wordplay (paronomasia) on the name Japheth. The verb יַפְתְּ (yaft, “may he enlarge”) sounds like the name יֶפֶת (yefet, “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.

[9:27]  ³⁸ tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

[17:9]  ³⁹ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ⁴⁰ tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[21:2]  ⁴¹ tn Or “she conceived.”

[21:4]  ⁴² tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.

[21:4]  ⁴³ sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).

[21:6]  ⁴⁴ tn Heb “Laughter God has made for me.”

[21:6]  ⁴⁵ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ⁴⁶ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[22:8]  ⁴⁷ tn Heb “will see for himself.” The construction means “to look out for; to see to it; to provide.”

[22:8]  sn God will provide is the central theme of the passage and the turning point in the story. Note Paul’s allusion to the story in Rom 8:32 (“how shall he not freely give us all things?”) as well as H. J. Schoeps, “The Sacrifice of Isaac in Paul’s Theology,” JBL 65 (1946): 385-92.

[30:8]  ⁴⁸ tn Heb “[with] a mighty struggle I have struggled with my sister, also I have prevailed.” The phrase “mighty struggle” reads literally “struggles of God.” The plural participle “struggles” reflects the ongoing nature of the struggle, while the divine name is used here idiomatically to emphasize the intensity of the struggle. See J. Skinner, Genesis (ICC), 387.

[30:8]  ⁴⁹ sn The name Naphtali (נַפְתָּלִי, naftali) must mean something like “my struggle” in view of the statement Rachel made in the preceding clause. The name plays on this earlier statement, “[with] a mighty struggle I have struggled with my sister.”

[30:17]  ⁵⁰ tn Heb “listened to.”

[30:17]  ⁵¹ tn Or “she conceived” (also in v. 19).

[30:17]  ⁵² tn Heb “and she bore for Jacob a fifth son,” i.e., this was the fifth son that Leah had given Jacob.

[30:18]  ⁵³ tn Heb “God has given my reward.”

[30:18]  ⁵⁴ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.

[30:18]  ⁵⁵ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

[35:15]  ⁵⁶ sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.

[35:15]  ⁵⁷ tn The name Bethel means “house of God” in Hebrew.

[35:15]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[41:16]  ⁵⁸ tn Heb “not within me.”

[41:16]  ⁵⁹ tn Heb “God will answer.”

[41:16]  ⁶⁰ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[41:38]  ⁶¹ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁶² tn The rhetorical question expects the answer “No, of course not!”

[41:52]  ⁶³ 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]  ⁶⁴ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ⁶⁵ tn Or “for.”

[45:7]  ⁶⁶ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ⁶⁷ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ⁶⁸ tn The infinitive gives a second purpose for God’s action.

[46:2]  ⁶⁹ tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.

[50:19]  ⁷⁰ tn Heb “For am I.”