Kejadian 13:15

13:15 I will give all the land that you see to you and your descendants ¹  forever.

Kejadian 17:13

17:13 They must indeed be circumcised, ²  whether born in your house or bought with money. The sign of my covenant ³  will be visible in your flesh as a permanent ⁴  reminder.

Kejadian 21:33

21:33 Abraham ⁵  planted a tamarisk tree ⁶  in Beer Sheba. There he worshiped the Lord, ⁷  the eternal God.

Kejadian 6:3

6:3 So the Lord said, “My spirit will not remain in ⁸  humankind indefinitely, ⁹  since ¹⁰  they ¹¹  are mortal. ¹²  They ¹³  will remain for 120 more years.” ¹⁴ 

Kejadian 9:12

9:12 And God said, “This is the guarantee ¹⁵  of the covenant I am making ¹⁶  with you ¹⁷  and every living creature with you, a covenant ¹⁸  for all subsequent ¹⁹  generations:

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ²⁰  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 17:7-8

17:7 I will confirm ²¹  my covenant as a perpetual ²²  covenant between me and you. It will extend to your descendants after you throughout their generations. I will be your God and the God of your descendants after you. ²³  17:8 I will give the whole land of Canaan – the land where you are now residing ²⁴  – to you and your descendants after you as a permanent ²⁵  possession. I will be their God.”

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ²⁶  and will multiply you. ²⁷  I will make you into a group of nations, and I will give this land to your descendants ²⁸  as an everlasting possession.’ ²⁹ 

Kejadian 49:26

49:26 The blessings of your father are greater

than ³⁰  the blessings of the eternal mountains ³¹ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ³² 

Kejadian 3:22

3:22 And the Lord God said, “Now ³³  that the man has become like one of us, ³⁴  knowing ³⁵  good and evil, he must not be allowed ³⁶  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 6:4

6:4 The Nephilim ³⁷  were on the earth in those days (and also after this) ³⁸  when the sons of God were having sexual relations with ³⁹  the daughters of humankind, who gave birth to their children. ⁴⁰  They were the mighty heroes ⁴¹  of old, the famous men. ⁴² 

Kejadian 17:19

17:19 God said, “No, Sarah your wife is going to bear you a son, and you will name him Isaac. ⁴³  I will confirm my covenant with him as a perpetual ⁴⁴  covenant for his descendants after him.

[13:15]  ¹ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[17:13]  ² tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ³ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ⁴ tn Or “an eternal.”

[21:33]  ⁵ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ⁶ sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ⁷ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[6:3]  ⁸ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ⁹ tn Or “forever.”

[6:3]  ¹⁰ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ¹¹ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ¹² tn Heb “flesh.”

[6:3]  ¹³ tn See the note on “they” earlier in this verse.

[6:3]  ¹⁴ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[9:12]  ¹⁵ tn Heb “sign.”

[9:12]  ¹⁶ sn On the making of covenants in Genesis, see W. F. Albright, “The Hebrew Expression for ‘Making a Covenant’ in Pre-Israelite Documents,” BASOR 121 (1951): 21-22.

[9:12]  ¹⁷ tn Heb “between me and between you.”

[9:12]  ¹⁸ tn The words “a covenant” are supplied in the translation for clarification.

[9:12]  ¹⁹ tn The Hebrew term עוֹלָם (’olam) means “ever, forever, lasting, perpetual.” The covenant would extend to subsequent generations.

[9:16]  ²⁰ 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.”

[17:7]  ²¹ tn The verb קוּם (qum, “to arise, to stand up”) in the Hiphil verbal stem means “to confirm, to give effect to, to carry out” (i.e., a covenant or oath; see BDB 878-79 s.v. קוּם).

[17:7]  ²² tn Or “as an eternal.”

[17:7]  ²³ tn Heb “to be to you for God and to your descendants after you.”

[17:8]  ²⁴ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ²⁵ tn Or “as an eternal.”

[48:4]  ²⁶ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ²⁷ tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ²⁸ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ²⁹ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

[49:26]  ³⁰ tn Heb “have prevailed over.”

[49:26]  ³¹ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ³² tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.

[3:22]  ³³ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ³⁴ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ³⁵ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ³⁶ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[6:4]  ³⁷ tn The Hebrew word נְפִילִים (nÿfilim) is simply transliterated here, because the meaning of the term is uncertain. According to the text, the Nephilim became mighty warriors and gained great fame in the antediluvian world. The text may imply they were the offspring of the sexual union of the “sons of God” and the “daughters of humankind” (v. 2), but it stops short of saying this in a direct manner. The Nephilim are mentioned in the OT only here and in Num 13:33, where it is stated that they were giants (thus KJV, TEV, NLT “giants” here). The narrator observes that the Anakites of Canaan were descendants of the Nephilim. Certainly these later Anakite Nephilim could not be descendants of the antediluvian Nephilim (see also the following note on the word “this”).

[6:4]  ³⁸ tn This observation is parenthetical, explaining that there were Nephilim even after the flood. If all humankind, with the exception of Noah and his family, died in the flood, it is difficult to understand how the postdiluvian Nephilim could be related to the antediluvian Nephilim or how the Anakites of Canaan could be their descendants (see Num 13:33). It is likely that the term Nephilim refers generally to “giants” (see HALOT 709 s.v. נְפִילִים) without implying any ethnic connection between the antediluvian and postdiluvian varieties.

[6:4]  ³⁹ tn Heb “were entering to,” referring euphemistically to sexual intercourse here. The Hebrew imperfect verbal form draws attention to the ongoing nature of such sexual unions during the time before the flood.

[6:4]  ⁴⁰ tn Heb “and they gave birth to them.” The masculine plural suffix “them” refers to the “sons of God,” to whom the “daughters of humankind” bore children. After the Qal form of the verb יָלָד (yalad, “to give birth”) the preposition לְ (lÿ, “to”) introduces the father of the child(ren). See Gen 16:1, 15; 17:19, 21; 21:2-3, 9; 22:23; 24:24, 47; 25:2, etc.

[6:4]  ⁴¹ tn The parenthetical/explanatory clause uses the word הַגִּבֹּרִים (haggibborim) to describe these Nephilim. The word means “warriors; mighty men; heroes.” The appositional statement further explains that they were “men of renown.” The text refers to superhuman beings who held the world in their power and who lived on in ancient lore outside the Bible. See E. A. Speiser, Genesis (AB), 45-46; C. Westermann, Genesis, 1:379-80; and Anne D. Kilmer, “The Mesopotamian Counterparts of the Biblical Nephilim,” Perspectives on Language and Text, 39-43.

[6:4]  ⁴² tn Heb “men of name” (i.e., famous men).

[17:19]  ⁴³ tn Heb “will call his name Isaac.” The name means “he laughs,” or perhaps “may he laugh” (see the note on the word “laughed” in v. 17).

[17:19]  ⁴⁴ tn Or “as an eternal.”