Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 2:3

2:3 God blessed the seventh day and made it holy ¹  because on it he ceased all the work that he ²  had been doing in creation. ³ 

Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ⁴  or else you will die.’” ⁵ 

Kejadian 4:7

4:7 Is it not true ⁶  that if you do what is right, you will be fine? ⁷  But if you do not do what is right, sin is crouching ⁸  at the door. It desires to dominate you, but you must subdue it.” ⁹ 

Kejadian 7:15

7:15 Pairs ¹⁰  of all creatures ¹¹  that have the breath of life came into the ark to Noah.

Kejadian 16:12

16:12 He will be a wild donkey ¹²  of a man.

He will be hostile to everyone, ¹³ 

and everyone will be hostile to him. ¹⁴ 

He will live away from ¹⁵  his brothers.”

Kejadian 23:11

23:11 “No, my lord! Hear me out. I sell ¹⁶  you both the field and the cave that is in it. ¹⁷  In the presence of my people ¹⁸  I sell it to you. Bury your dead.”

Kejadian 28:12

28:12 and had a dream. ¹⁹  He saw ²⁰  a stairway ²¹  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it

Kejadian 33:11

33:11 Please take my present ²²  that was brought to you, for God has been generous ²³  to me and I have all I need.” ²⁴  When Jacob urged him, he took it. ²⁵ 

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ²⁶  for after all, he is our brother, our own flesh.” His brothers agreed. ²⁷ 

[2:3]  ¹ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ² tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ³ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[3:3]  ⁴ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ⁵ tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[4:7]  ⁶ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ⁷ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ⁸ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ⁹ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[7:15]  ¹⁰ tn Heb “two two” meaning “in twos.”

[7:15]  ¹¹ tn Heb “flesh.”

[16:12]  ¹² sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ¹³ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ¹⁴ tn Heb “And the hand of everyone will be against him.”

[16:12]  ¹⁵ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[23:11]  ¹⁶ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ¹⁷ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ¹⁸ tn Heb “in the presence of the sons of my people.”

[28:12]  ¹⁹ tn Heb “and dreamed.”

[28:12]  ²⁰ tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ²¹ tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[33:11]  ²² tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ²³ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ²⁴ tn Heb “all.”

[33:11]  ²⁵ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[37:27]  ²⁶ tn Heb “let not our hand be upon him.”

[37:27]  ²⁷ tn Heb “listened.”