Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:14

1:14 God said, “Let there be lights ⁴  in the expanse ⁵  of the sky to separate the day from the night, and let them be signs ⁶  to indicate seasons and days and years,

Kejadian 7:8

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

Kejadian 9:15

9:15 then I will remember my covenant with you ⁸  and with all living creatures of all kinds. ⁹  Never again will the waters become a flood and destroy ¹⁰  all living things. ¹¹ 

Kejadian 13:7

13:7 So there were quarrels ¹²  between Abram’s herdsmen and Lot’s herdsmen. ¹³  (Now the Canaanites and the Perizzites were living in the land at that time.) ¹⁴ 

Kejadian 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ¹⁵  for she said, “Here I have seen one who sees me!” ¹⁶ 

Kejadian 18:31

18:31 Abraham ¹⁷  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 19:4

19:4 Before they could lie down to sleep, ¹⁸  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ¹⁹ 

Kejadian 24:29

24:29 (Now Rebekah had a brother named Laban.) ²⁰  Laban rushed out to meet the man at the spring.

Kejadian 24:42

24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, ²¹  may events unfold as follows: ²² 

Kejadian 25:22

25:22 But the children struggled ²³  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ²⁴  So she asked the Lord, ²⁵ 

Kejadian 26:20

26:20 the herdsmen of Gerar quarreled ²⁶  with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac ²⁷  named the well ²⁸  Esek ²⁹  because they argued with him about it. ³⁰ 

Kejadian 26:28

26:28 They replied, “We could plainly see ³¹  that the Lord is with you. So we decided there should be ³²  a pact between us ³³  – between us ³⁴  and you. Allow us to make ³⁵  a treaty with you

Kejadian 29:8

29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ³⁶  the sheep.”

Kejadian 31:35

31:35 Rachel ³⁷  said to her father, “Don’t be angry, ³⁸  my lord. I cannot stand up ³⁹  in your presence because I am having my period.” ⁴⁰  So he searched thoroughly, ⁴¹  but did not find the idols.

Kejadian 33:17

33:17 But ⁴²  Jacob traveled to Succoth ⁴³  where he built himself a house and made shelters for his livestock. That is why the place was called ⁴⁴  Succoth. ⁴⁵ 

Kejadian 34:24

34:24 All the men who assembled at the city gate ⁴⁶  agreed with ⁴⁷  Hamor and his son Shechem. Every male who assembled at the city gate ⁴⁸  was circumcised.

Kejadian 40:11

40:11 Now Pharaoh’s cup was in my hand, so I took the grapes, squeezed them into his ⁴⁹  cup, and put the cup in Pharaoh’s hand.” ⁵⁰ 

Kejadian 41:19

41:19 Then ⁵¹  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ⁵²  as these in all the land of Egypt!

Kejadian 43:12

43:12 Take double the money with you; ⁵³  you must take back ⁵⁴  the money that was returned in the mouths of your sacks – perhaps it was an oversight.

[1:11]  ¹ 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]  ² 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]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:14]  ⁴ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ⁵ tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ⁶ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

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

[9:15]  ⁸ tn Heb “which [is] between me and between you.”

[9:15]  ⁹ tn Heb “all flesh.”

[9:15]  ¹⁰ tn Heb “to destroy.”

[9:15]  ¹¹ tn Heb “all flesh.”

[13:7]  ¹² tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ¹³ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ¹⁴ tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[16:13]  ¹⁵ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ¹⁶ tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[18:31]  ¹⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:4]  ¹⁸ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ¹⁹ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[24:29]  ²⁰ tn The parenthetical disjunctive clause introduces the audience to Laban, who will eventually play an important role in the unfolding story.

[24:42]  ²¹ tn Heb “if you are making successful my way on which I am going.”

[24:42]  ²² tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[25:22]  ²³ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ²⁴ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ²⁵ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[26:20]  ²⁶ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

[26:20]  ²⁷ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:20]  ²⁸ tn Heb “and he called the name of the well.”

[26:20]  ²⁹ sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

[26:20]  ³⁰ tn The words “about it” are supplied in the translation for stylistic reasons.

[26:28]  ³¹ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ³² tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ³³ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ³⁴ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ³⁵ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[29:8]  ³⁶ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[31:35]  ³⁷ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ³⁸ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ³⁹ tn Heb “I am unable to rise.”

[31:35]  ⁴⁰ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁴¹ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[33:17]  ⁴² tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ⁴³ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ⁴⁴ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ⁴⁵ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[34:24]  ⁴⁶ tn Heb “all those going out the gate of his city.”

[34:24]  ⁴⁷ tn Heb “listened to.”

[34:24]  ⁴⁸ tn Heb “all those going out the gate of his city.”

[40:11]  ⁴⁹ tn Heb “the cup of Pharaoh.” The pronoun “his” has been used here in the translation for stylistic reasons.

[40:11]  ⁵⁰ sn The cupbearer’s dream is dominated by sets of three: three branches, three stages of growth, and three actions of the cupbearer.

[41:19]  ⁵¹ tn Heb “And look.”

[41:19]  ⁵² tn The word “cows” is supplied here in the translation for stylistic reasons.

[43:12]  ⁵³ tn Heb “in your hand.”

[43:12]  ⁵⁴ tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.