Kejadian 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 4:23

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ¹  for hurting me.

Kejadian 4:25

4:25 And Adam had marital relations ²  with his wife again, and she gave birth to a son. She named him Seth, saying, “God has given ³  me another child ⁴  in place of Abel because Cain killed him.”

Kejadian 12:5-6

12:5 And Abram took his wife Sarai, his nephew ⁵  Lot, and all the possessions they had accumulated and the people they had acquired ⁶  in Haran, and they left for ⁷  the land of Canaan. They entered the land of Canaan.

12:6 Abram traveled through the land as far as the oak tree ⁸  of Moreh ⁹  at Shechem. ¹⁰  (At that time the Canaanites were in the land.) ¹¹ 

Kejadian 14:17

14:17 After Abram ¹²  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ¹³  in the Valley of Shaveh (known as the King’s Valley). ¹⁴ 

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ¹⁵  servant is under your authority, ¹⁶  do to her whatever you think best.” ¹⁷  Then Sarai treated Hagar ¹⁸  harshly, ¹⁹  so she ran away from Sarai. ²⁰ 

Kejadian 16:9

16:9 Then the Lord’s angel said to her, “Return to your mistress and submit ²¹  to her authority.

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ²²  replied to Abraham in the hearing ²³  of the sons of Heth – before all who entered the gate ²⁴  of his city –

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ²⁵  and weighed ²⁶  out for him ²⁷  the price ²⁸  that Ephron had quoted ²⁹  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ³⁰ 

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ³¹  of my master’s brother for his son.

Kejadian 25:27

25:27 When the boys grew up, Esau became a skilled ³²  hunter, a man of the open fields, but Jacob was an even-tempered man, living in tents. ³³ 

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ³⁴  lord ³⁵  over your brothers,

and the sons of your mother will bow down to you. ³⁶ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 28:5

28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

Kejadian 30:32

30:32 Let me walk among ³⁷  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ³⁸  and the spotted or speckled goats. ³⁹  These animals will be my wages. ⁴⁰ 

Kejadian 30:39

30:39 When the sheep mated ⁴¹  in front of the branches, they ⁴²  gave birth to young that were streaked or speckled or spotted.

Kejadian 31:17

31:17 So Jacob immediately put his children and his wives on the camels. ⁴³ 

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ⁴⁴  You always made me pay for every missing animal, ⁴⁵  whether it was taken by day or at night.

Kejadian 31:46

31:46 Then he ⁴⁶  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ⁴⁷  They ate there by the pile of stones.

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ⁴⁸  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ⁴⁹ 

Kejadian 32:7

32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁵⁰  They ⁵¹  were offended ⁵²  and very angry because Shechem ⁵³  had disgraced Israel ⁵⁴  by sexually assaulting ⁵⁵  Jacob’s daughter, a crime that should not be committed. ⁵⁶ 

Kejadian 39:12

39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ⁵⁷  outside. ⁵⁸ 

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁵⁹ 

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ⁶⁰  and they stood beside the other cows at the edge of the river. ⁶¹ 

Kejadian 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ⁶²  among them, put them in charge ⁶³  of my livestock.”

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ⁶⁴  the years of my travels ⁶⁵  are 130. All ⁶⁶  the years of my life have been few and painful; ⁶⁷  the years of my travels are not as long as those of my ancestors.” ⁶⁸ 

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁶⁹  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁷⁰ 

[4:23]  ¹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[4:25]  ² tn Heb “knew,” a frequent euphemism for sexual relations.

[4:25]  ³ sn The name Seth probably means something like “placed”; “appointed”; “set”; “granted,” assuming it is actually related to the verb that is used in the sentiment. At any rate, the name שֵׁת (shet) and the verb שָׁת (shat, “to place, to appoint, to set, to grant”) form a wordplay (paronomasia).

[4:25]  ⁴ tn Heb “offspring.”

[12:5]  ⁵ tn Heb “the son of his brother.”

[12:5]  ⁶ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ⁷ tn Heb “went out to go.”

[12:6]  ⁸ tn Or “terebinth.”

[12:6]  ⁹ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ¹⁰ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ¹¹ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[14:17]  ¹² tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ¹³ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ¹⁴ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[16:6]  ¹⁵ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ¹⁶ tn Heb “in your hand.”

[16:6]  ¹⁷ tn Heb “what is good in your eyes.”

[16:6]  ¹⁸ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ¹⁹ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ²⁰ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:9]  ²¹ 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.

[23:10]  ²² tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ²³ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ²⁴ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[23:16]  ²⁵ tn Heb “listened to Ephron.”

[23:16]  ²⁶ tn Heb “and Abraham weighed out.”

[23:16]  ²⁷ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ²⁸ tn Heb “silver.”

[23:16]  ²⁹ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ³⁰ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[24:48]  ³¹ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[25:27]  ³² tn Heb “knowing.”

[25:27]  ³³ tn The disjunctive clause juxtaposes Jacob with Esau and draws attention to the striking contrasts. In contrast to Esau, a man of the field, Jacob was civilized, as the phrase “living in tents” signifies. Whereas Esau was a skillful hunter, Jacob was calm and even-tempered (תָּם, tam), which normally has the idea of “blameless.”

[27:29]  ³⁴ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ³⁵ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ³⁶ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[30:32]  ³⁷ tn Heb “pass through.”

[30:32]  ³⁸ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ³⁹ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ⁴⁰ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:39]  ⁴¹ tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  ⁴² tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[31:17]  ⁴³ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[31:39]  ⁴⁴ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ⁴⁵ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[31:46]  ⁴⁶ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ⁴⁷ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[31:53]  ⁴⁸ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ⁴⁹ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[34:7]  ⁵⁰ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁵¹ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁵² tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁵³ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁵⁴ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁵⁵ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁵⁶ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[39:12]  ⁵⁷ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ⁵⁸ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[39:22]  ⁵⁹ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[41:3]  ⁶⁰ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ⁶¹ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[47:6]  ⁶² tn Heb “men of skill.”

[47:6]  ⁶³ tn Heb “make them rulers.”

[47:6]  sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.

[47:9]  ⁶⁴ tn Heb “the days of.”

[47:9]  ⁶⁵ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ⁶⁶ tn Heb “the days of.”

[47:9]  ⁶⁷ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁶⁸ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[50:20]  ⁶⁹ tn Heb “you devised against me evil.”

[50:20]  ⁷⁰ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”