Kejadian 1:2

1:2 Now ¹  the earth ²  was without shape and empty, ³  and darkness ⁴  was over the surface of the watery deep, ⁵  but the Spirit of God ⁶  was moving ⁷  over the surface ⁸  of the water. ⁹ 

Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ¹⁰  me some fruit ¹¹  from the tree and I ate it.”

Kejadian 6:15

6:15 This is how you should make it: The ark is to be 450 feet long, 75 feet wide, and 45 feet high. ¹² 

Kejadian 6:21

6:21 And you must take ¹³  for yourself every kind of food ¹⁴  that is eaten, ¹⁵  and gather it together. ¹⁶  It will be food for you and for them.

Kejadian 7:17

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth.

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Kejadian 9:9

9:9 “Look! I now confirm ¹⁷  my covenant with you and your descendants after you ¹⁸ 

Kejadian 9:22

9:22 Ham, the father of Canaan, ¹⁹  saw his father’s nakedness ²⁰  and told his two brothers who were outside.

Kejadian 12:19

12:19 Why did you say, ‘She is my sister,’ so that I took her ²¹  to be my wife? ²²  Here is your wife! ²³  Take her and go!” ²⁴ 

Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ²⁵  to the Lord, the Most High God, Creator of heaven and earth, and vow ²⁶ 

Kejadian 16:3

16:3 So after Abram had lived ²⁷  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ²⁸  to her husband to be his wife. ²⁹ 

Kejadian 16:14

16:14 That is why the well was called ³⁰  Beer Lahai Roi. ³¹  (It is located ³²  between Kadesh and Bered.)

Kejadian 17:14

17:14 Any uncircumcised male ³³  who has not been circumcised in the flesh of his foreskin will be cut off ³⁴  from his people – he has failed to carry out my requirement.” ³⁵ 

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ³⁶  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ³⁷  replied.

Kejadian 23:15

23:15 “Hear me, my lord. The land is worth ³⁸  400 pieces of silver, ³⁹  but what is that between me and you? So bury your dead.”

Kejadian 30:9

30:9 When Leah saw that she had stopped having children, she gave ⁴⁰  her servant Zilpah to Jacob as a wife.

Kejadian 30:25

The Flocks of Jacob

30:25 After Rachel had given birth ⁴¹  to Joseph, Jacob said to Laban, “Send ⁴²  me on my way so that I can go ⁴³  home to my own country. ⁴⁴ 

Kejadian 31:40

31:40 I was consumed by scorching heat ⁴⁵  during the day and by piercing cold ⁴⁶  at night, and I went without sleep. ⁴⁷ 

Kejadian 31:44

31:44 So now, come, let’s make a formal agreement, ⁴⁸  you and I, and it will be ⁴⁹  proof that we have made peace.” ⁵⁰ 

Kejadian 32:18

32:18 then you must say, ⁵¹  ‘They belong ⁵²  to your servant Jacob. ⁵³  They have been sent as a gift to my lord Esau. ⁵⁴  In fact Jacob himself is behind us.’” ⁵⁵ 

Kejadian 34:29

34:29 They captured as plunder ⁵⁶  all their wealth, all their little ones, and their wives, including everything in the houses.

Kejadian 35:20

35:20 Jacob set up a marker ⁵⁷  over her grave; it is ⁵⁸  the Marker of Rachel’s Grave to this day.

Kejadian 36:5

36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

Kejadian 36:20

36:20 These were the sons of Seir the Horite, ⁵⁹  who were living in the land: Lotan, Shobal, Zibeon, Anah,

Kejadian 40:17

40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”

Kejadian 41:5

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ⁶⁰  on one stalk, healthy ⁶¹  and good.

Kejadian 41:7

41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. ⁶² 

Kejadian 41:13

41:13 It happened just as he had said ⁶³  to us – Pharaoh ⁶⁴  restored me to my office, but he impaled the baker.” ⁶⁵ 

Kejadian 41:28

41:28 This is just what I told ⁶⁶  Pharaoh: God has shown Pharaoh what he is about to do.

Kejadian 44:5

44:5 Doesn’t my master drink from this cup ⁶⁷  and use it for divination? ⁶⁸  You have done wrong!’” ⁶⁹ 

Kejadian 45:17

45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ⁷⁰  to the land of Canaan!

Kejadian 46:20

46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, ⁷¹  bore them to him.

Kejadian 47:27

47:27 Israel settled in the land of Egypt, in the land of Goshen, and they owned land there. They were fruitful and increased rapidly in number.

[1:2]  ¹ tn The disjunctive clause (conjunction + subject + verb) at the beginning of v. 2 gives background information for the following narrative, explaining the state of things when “God said…” (v. 3). Verse one is a title to the chapter, v. 2 provides information about the state of things when God spoke, and v. 3 begins the narrative per se with the typical narrative construction (vav [ו] consecutive followed by the prefixed verbal form). (This literary structure is paralleled in the second portion of the book: Gen 2:4 provides the title or summary of what follows, 2:5-6 use disjunctive clause structures to give background information for the following narrative, and 2:7 begins the narrative with the vav consecutive attached to a prefixed verbal form.) Some translate 1:2a “and the earth became,” arguing that v. 1 describes the original creation of the earth, while v. 2 refers to a judgment that reduced it to a chaotic condition. Verses 3ff. then describe the re-creation of the earth. However, the disjunctive clause at the beginning of v. 2 cannot be translated as if it were relating the next event in a sequence. If v. 2 were sequential to v. 1, the author would have used the vav consecutive followed by a prefixed verbal form and the subject.

[1:2]  ² tn That is, what we now call “the earth.” The creation of the earth as we know it is described in vv. 9-10. Prior to this the substance which became the earth (= dry land) lay dormant under the water.

[1:2]  ³ tn Traditional translations have followed a more literal rendering of “waste and void.” The words describe a condition that is without form and empty. What we now know as “the earth” was actually an unfilled mass covered by water and darkness. Later תֹהוּ (tohu) and בֹּהוּ (bohu), when used in proximity, describe a situation resulting from judgment (Isa 34:11; Jer 4:23). Both prophets may be picturing judgment as the reversal of creation in which God’s judgment causes the world to revert to its primordial condition. This later use of the terms has led some to conclude that Gen 1:2 presupposes the judgment of a prior world, but it is unsound method to read the later application of the imagery (in a context of judgment) back into Gen 1:2.

[1:2]  ⁴ sn Darkness. The Hebrew word simply means “darkness,” but in the Bible it has come to symbolize what opposes God, such as judgment (Exod 10:21), death (Ps 88:13), oppression (Isa 9:1), the wicked (1 Sam 2:9) and in general, sin. In Isa 45:7 it parallels “evil.” It is a fitting cover for the primeval waste, but it prepares the reader for the fact that God is about to reveal himself through his works.

[1:2]  ⁵ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 7:11).

[1:2]  sn The watery deep. In the Babylonian account of creation Marduk killed the goddess Tiamat (the salty sea) and used her carcass to create heaven and earth. The form of the Hebrew word for “deep” is distinct enough from the name “Tiamat” to deny direct borrowing; however, it is possible that there is a polemical stress here. Ancient Israel does not see the ocean as a powerful deity to be destroyed in creation, only a force of nature that can be controlled by God.

[1:2]  ⁶ tn The traditional rendering “Spirit of God” is preserved here, as opposed to a translation like “wind from/breath of God” (cf. NRSV) or “mighty wind” (cf. NEB), taking the word “God” to represent the superlative. Elsewhere in the OT the phrase refers consistently to the divine spirit that empowers and energizes individuals (see Gen 41:38; Exod 31:3; 35:31; Num 24:2; 1 Sam 10:10; 11:6; 19:20, 23; Ezek 11:24; 2 Chr 15:1; 24:20).

[1:2]  ⁷ tn The Hebrew verb has been translated “hovering” or “moving” (as a bird over her young, see Deut 32:11). The Syriac cognate term means “to brood over; to incubate.” How much of that sense might be attached here is hard to say, but the verb does depict the presence of the Spirit of God moving about mysteriously over the waters, presumably preparing for the acts of creation to follow. If one reads “mighty wind” (cf. NEB) then the verse describes how the powerful wind begins to blow in preparation for the creative act described in vv. 9-10. (God also used a wind to drive back the flood waters in Noah’s day. See Gen 8:1.)

[1:2]  ⁸ tn Heb “face.”

[1:2]  ⁹ sn The water. The text deliberately changes now from the term for the watery deep to the general word for water. The arena is now the life-giving water and not the chaotic abyss-like deep. The change may be merely stylistic, but it may also carry some significance. The deep carries with it the sense of the abyss, chaos, darkness – in short, that which is not good for life.

[3:12]  ¹⁰ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ¹¹ tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[6:15]  ¹² tn Heb “300 cubits long, 50 cubits wide, and 30 cubits high.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long.

[6:21]  ¹³ tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.

[6:21]  ¹⁴ tn Heb “from all food,” meaning “some of every kind of food.”

[6:21]  ¹⁵ tn Or “will be eaten.”

[6:21]  ¹⁶ tn Heb “and gather it to you.”

[9:9]  ¹⁷ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ¹⁸ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[9:22]  ¹⁹ sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ²⁰ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:22]  sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.

[12:19]  ²¹ tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ²² tn Heb “to me for a wife.”

[12:19]  ²³ tn Heb “Look, your wife!”

[12:19]  ²⁴ tn Heb “take and go.”

[14:22]  ²⁵ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ²⁶ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[16:3]  ²⁷ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ²⁸ tn Heb “the Egyptian, her female servant.”

[16:3]  ²⁹ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[16:14]  ³⁰ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ³¹ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ³² tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[17:14]  ³³ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ³⁴ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.

[17:14]  ³⁵ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[22:1]  ³⁶ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ³⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[23:15]  ³⁸ tn The word “worth” has been supplied in the translation for stylistic reasons.

[23:15]  ³⁹ sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).

[30:9]  ⁴⁰ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:25]  ⁴¹ tn The perfect verbal form is translated as a past perfect because Rachel’s giving birth to Joseph preceded Jacob’s conversation with Laban.

[30:25]  ⁴² tn The imperatival form here expresses a request.

[30:25]  sn For Jacob to ask to leave would mean that seven more years had passed. Thus all Jacob’s children were born within the range of seven years of each other, with Joseph coming right at the end of the seven years.

[30:25]  ⁴³ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:25]  ⁴⁴ tn Heb “to my place and to my land.”

[31:40]  ⁴⁵ tn Or “by drought.”

[31:40]  ⁴⁶ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ⁴⁷ tn Heb “and my sleep fled from my eyes.”

[31:44]  ⁴⁸ tn Heb “cut a covenant.”

[31:44]  ⁴⁹ tn The verb הָיָה (hayah) followed by the preposition לְ (lÿ) means “become.”

[31:44]  ⁵⁰ tn Heb “and it will become a witness between me and you.”

[32:18]  ⁵¹ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ⁵² tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ⁵³ tn Heb “to your servant, to Jacob.”

[32:18]  ⁵⁴ tn Heb “to my lord, to Esau.”

[32:18]  ⁵⁵ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[34:29]  ⁵⁶ tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[35:20]  ⁵⁷ tn Heb “standing stone.”

[35:20]  ⁵⁸ tn Or perhaps “it is known as” (cf. NEB).

[36:20]  ⁵⁹ sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[41:5]  ⁶⁰ tn Heb “coming up.”

[41:5]  ⁶¹ tn Heb “fat.”

[41:7]  ⁶² tn Heb “And look, a dream.”

[41:7]  sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.

[41:13]  ⁶³ tn Heb “interpreted.”

[41:13]  ⁶⁴ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ⁶⁵ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:28]  ⁶⁶ tn Heb “it is the word that I spoke.”

[44:5]  ⁶⁷ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

[44:5]  ⁶⁸ tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

[44:5]  ⁶⁹ tn Heb “you have caused to be evil what you have done.”

[45:17]  ⁷⁰ tn Heb “and go! Enter!”

[46:20]  ⁷¹ sn On is another name for the city of Heliopolis.