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 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. ⁴ 

Kejadian 14:7

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ⁵  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

Kejadian 14:16

14:16 He retrieved all the stolen property. ⁶  He also brought back his nephew Lot and his possessions, as well as the women and the rest of ⁷  the people.

Kejadian 15:7

15:7 The Lord said ⁸  to him, “I am the Lord ⁹  who brought you out from Ur of the Chaldeans ¹⁰  to give you this land to possess.”

Kejadian 19:35

19:35 So they made their father drunk ¹¹  that night as well, and the younger one came and had sexual relations with him. ¹²  But he was not aware that she had sexual relations with him and then got up. ¹³ 

Kejadian 24:44

24:44 Then she will reply to me, “Drink, and I’ll draw water for your camels too.” May that woman be the one whom the Lord has chosen for my master’s son.’

Kejadian 24:53

24:53 Then he ¹⁴  brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ¹⁵  and sent them off to the east, away from his son Isaac. ¹⁶ 

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ¹⁷  Isaac was old and his eyes were so weak that he was almost blind, ¹⁸  he called his older ¹⁹  son Esau and said to him, “My son!” “Here I am!” Esau ²⁰  replied.

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ²¹  and given me a son.” That is why ²²  she named him Dan. ²³ 

Kejadian 34:11

34:11 Then Shechem said to Dinah’s ²⁴  father and brothers, “Let me find favor in your sight, and whatever you require of me ²⁵  I’ll give. ²⁶ 

Kejadian 38:24

38:24 After three months Judah was told, ²⁷  “Your daughter-in-law Tamar has turned to prostitution, ²⁸  and as a result she has become pregnant.” ²⁹  Judah said, “Bring her out and let her be burned!”

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ³⁰  She said, “How you have broken out of the womb!” ³¹  So he was named Perez. ³² 

Kejadian 39:8

39:8 But he refused, saying ³³  to his master’s wife, “Look, my master does not give any thought ³⁴  to his household with me here, ³⁵  and everything that he owns he has put into my care. ³⁶ 

Kejadian 39:23

39:23 The warden did not concern himself ³⁷  with anything that was in Joseph’s ³⁸  care because the Lord was with him and whatever he was doing the Lord was making successful.

Kejadian 45:26

45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ³⁹  for he did not believe them.

Kejadian 46:32

46:32 The men are shepherds; ⁴⁰  they take care of livestock. ⁴¹  They have brought their flocks and their herds and all that they have.’

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ⁴²  came to Joseph and said, “Give us food! Why should we die ⁴³  before your very eyes because our money has run out?”

Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ⁴⁴  and will bring you back to the land of your fathers.

[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.

[9:10]  ⁴ tn The verbal repetition is apparently for emphasis.

[14:7]  ⁵ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[14:16]  ⁶ tn The word “stolen” is supplied in the translation for clarification.

[14:16]  ⁷ tn The phrase “the rest of “ has been supplied in the translation for clarification.

[15:7]  ⁸ tn Heb “And he said.”

[15:7]  ⁹ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ¹⁰ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[19:35]  ¹¹ tn Heb “drink wine.”

[19:35]  ¹² tn Heb “lied down with him.”

[19:35]  ¹³ tn Heb “And he did not know when she lied down and when she arose.”

[24:53]  ¹⁴ tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[25:6]  ¹⁵ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ¹⁶ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[27:1]  ¹⁷ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ¹⁸ tn Heb “and his eyes were weak from seeing.”

[27:1]  ¹⁹ tn Heb “greater” (in terms of age).

[27:1]  ²⁰ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[30:6]  ²¹ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ²² tn Or “therefore.”

[30:6]  ²³ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[34:11]  ²⁴ tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.

[34:11]  ²⁵ tn Heb “whatever you say.”

[34:11]  ²⁶ tn Or “pay.”

[38:24]  ²⁷ tn Heb “it was told to Judah, saying.”

[38:24]  ²⁸ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ²⁹ tn Heb “and also look, she is with child by prostitution.”

[38:29]  ³⁰ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ³¹ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ³² sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[39:8]  ³³ tn Heb “and he said.”

[39:8]  ³⁴ tn Heb “know.”

[39:8]  ³⁵ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ³⁶ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:23]  ³⁷ tn Heb “was not looking at anything.”

[39:23]  ³⁸ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[45:26]  ³⁹ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[46:32]  ⁴⁰ tn Heb “feeders of sheep.”

[46:32]  ⁴¹ tn Heb “for men of livestock they are.”

[47:15]  ⁴² tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ⁴³ tn The imperfect verbal form has a deliberative force here.

[48:21]  ⁴⁴ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.