Kejadian 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ¹  It was so.

Kejadian 7:14

7:14 They entered, ²  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ³ 

Kejadian 7:21

7:21 And all living things ⁴  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 8:17

8:17 Bring out with you all the living creatures that are with you. Bring out ⁵  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ⁶  and be fruitful and multiply on the earth!” ⁷ 

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ⁸  to Abram, ⁹ 

“Go out ¹⁰  from your country, your relatives, and your father’s household

to the land that I will show you. ¹¹ 

Kejadian 13:6

13:6 But the land could ¹²  not support them while they were living side by side. ¹³  Because their possessions were so great, they were not able to live ¹⁴  alongside one another.

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ¹⁵  to her authority.

Kejadian 18:21

18:21 that I must go down ¹⁶  and see if they are as wicked as the outcry suggests. ¹⁷  If not, ¹⁸  I want to know.”

Kejadian 19:28

19:28 He looked out toward ¹⁹  Sodom and Gomorrah and all the land of that region. ²⁰  As he did so, he saw the smoke rising up from the land like smoke from a furnace. ²¹ 

Kejadian 22:17

22:17 I will indeed bless you, ²²  and I will greatly multiply ²³  your descendants ²⁴  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ²⁵  of the strongholds ²⁶  of their enemies.

Kejadian 24:53

24:53 Then he ²⁷  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 24:67

24:67 Then Isaac brought Rebekah ²⁸  into his mother Sarah’s tent. He took her ²⁹  as his wife and loved her. ³⁰  So Isaac was comforted after his mother’s death. ³¹ 

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ³²  so that you may possess the land ³³  God gave to Abraham, the land where you have been living as a temporary resident.” ³⁴ 

Kejadian 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ³⁵ 

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ³⁶  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ³⁷ 

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ³⁸  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 41:40-41

41:40 You will oversee my household, and all my people will submit to your commands. ³⁹  Only I, the king, will be greater than you. ⁴⁰ 

41:41 “See here,” Pharaoh said to Joseph, “I place ⁴¹  you in authority over all the land of Egypt.” ⁴² 

Kejadian 41:43

41:43 Pharaoh ⁴³  had him ride in the chariot used by his second-in-command, ⁴⁴  and they cried out before him, “Kneel down!” ⁴⁵  So he placed him over all the land of Egypt.

Kejadian 41:56

41:56 While the famine was over all the earth, ⁴⁶  Joseph opened the storehouses ⁴⁷  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 44:12

44:12 Then the man ⁴⁸  searched. He began with the oldest and finished with the youngest. The cup was found in Benjamin’s sack!

Kejadian 45:13

45:13 So tell ⁴⁹  my father about all my honor in Egypt and about everything you have seen. But bring my father down here quickly!” ⁵⁰ 

Kejadian 47:20

47:20 So Joseph bought all the land of Egypt for Pharaoh. Each ⁵¹  of the Egyptians sold his field, for the famine was severe. ⁵²  So the land became Pharaoh’s.

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ⁵³  and will multiply you. ⁵⁴  I will make you into a group of nations, and I will give this land to your descendants ⁵⁵  as an everlasting possession.’ ⁵⁶ 

[1:24]  ¹ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[7:14]  ² tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ³ tn Heb “every bird, every wing.”

[7:21]  ⁴ tn Heb “flesh.”

[8:17]  ⁵ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ⁶ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ⁷ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[12:1]  ⁸ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁹ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ¹⁰ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ¹¹ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[13:6]  ¹² tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ¹³ tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ¹⁴ tn The same infinitive occurs here, serving as the object of the verb.

[16:9]  ¹⁵ tn The imperative וְהִתְעַנִּי (vÿhit’anni) is the Hitpael of עָנָה (’anah, here translated “submit”), the same word used for Sarai’s harsh treatment of her. Hagar is instructed not only to submit to Sarai’s authority, but to whatever mistreatment that involves. God calls for Hagar to humble herself.

[18:21]  ¹⁶ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ¹⁷ tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ¹⁸ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[19:28]  ¹⁹ tn Heb “upon the face of.”

[19:28]  ²⁰ tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:28]  ²¹ tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

[19:28]  sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

[22:17]  ²² tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ²³ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  ²⁴ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ²⁵ tn Or “inherit.”

[22:17]  ²⁶ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[24:53]  ²⁷ tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:67]  ²⁸ tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ²⁹ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ³⁰ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ³¹ tn Heb “after his mother.” This must refer to Sarah’s death.

[28:4]  ³² tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ³³ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ³⁴ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[33:2]  ³⁵ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[35:11]  ³⁶ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ³⁷ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[40:20]  ³⁸ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[41:40]  ³⁹ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ⁴⁰ tn Heb “only the throne, I will be greater than you.”

[41:41]  ⁴¹ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁴² sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[41:43]  ⁴³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁴⁴ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁴⁵ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).

[41:56]  ⁴⁶ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁴⁷ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[44:12]  ⁴⁸ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

[45:13]  ⁴⁹ tn The perfect verbal form with the vav consecutive here expresses instruction.

[45:13]  ⁵⁰ tn Heb “and hurry and bring down my father to here.”

[47:20]  ⁵¹ tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

[47:20]  ⁵² tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.

[48:4]  ⁵³ 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]  ⁵⁴ tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ⁵⁵ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁵⁶ 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).