Kejadian 1:28-29

1:28 God blessed ¹  them and said ²  to them, “Be fruitful and multiply! Fill the earth and subdue it! ³  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ⁴  1:29 Then God said, “I now ⁵  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ⁶ 

Kejadian 6:5

6:5 But the Lord saw ⁷  that the wickedness of humankind had become great on the earth. Every inclination ⁸  of the thoughts ⁹  of their minds ¹⁰  was only evil ¹¹  all the time. ¹² 

Kejadian 6:12

6:12 God saw the earth, and indeed ¹³  it was ruined, ¹⁴  for all living creatures ¹⁵  on the earth were sinful. ¹⁶ 

Kejadian 12:15

12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife ¹⁷  was taken ¹⁸  into the household of Pharaoh, ¹⁹ 

Kejadian 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ²⁰  with blindness. The men outside ²¹  wore themselves out trying to find the door.

Kejadian 19:13

19:13 because we are about to destroy ²²  it. The outcry against this place ²³  is so great before the Lord that he ²⁴  has sent us to destroy it.”

Kejadian 21:20

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer.

Kejadian 22:2

22:2 God ²⁵  said, “Take your son – your only son, whom you love, Isaac ²⁶  – and go to the land of Moriah! ²⁷  Offer him up there as a burnt offering ²⁸  on one of the mountains which I will indicate to ²⁹  you.”

Kejadian 22:14

22:14 And Abraham called the name of that place “The Lord provides.” ³⁰  It is said to this day, ³¹  “In the mountain of the Lord provision will be made.” ³² 

Kejadian 22:18

22:18 Because you have obeyed me, ³³  all the nations of the earth will pronounce blessings on one another ³⁴  using the name of your descendants.’”

Kejadian 24:51

24:51 Rebekah stands here before you. Take her and go so that she may become ³⁵  the wife of your master’s son, just as the Lord has decided.” ³⁶ 

Kejadian 24:63

24:63 He ³⁷  went out to relax ³⁸  in the field in the early evening. ³⁹  Then he looked up ⁴⁰  and saw that ⁴¹  there were camels approaching.

Kejadian 28:16

28:16 Then Jacob woke up ⁴²  and thought, ⁴³  “Surely the Lord is in this place, but I did not realize it!”

Kejadian 35:20

35:20 Jacob set up a marker ⁴⁴  over her grave; it is ⁴⁵  the Marker of Rachel’s Grave to this day.

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ⁴⁶  Jacob his brother

Kejadian 36:31

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ⁴⁷ 

Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ⁴⁸  He tore his clothes,

Kejadian 39:20

39:20 Joseph’s master took him and threw him into the prison, ⁴⁹  the place where the king’s prisoners were confined. So he was there in the prison. ⁵⁰ 

Kejadian 40:9

40:9 So the chief cupbearer told his dream to Joseph: ⁵¹  “In my dream, there was a vine in front of me.

Kejadian 41:2

41:2 seven fine-looking, fat cows were coming up out of the Nile, ⁵²  and they grazed in the reeds.

Kejadian 41:18

41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. ⁵³ 

Kejadian 45:20

45:20 Don’t worry ⁵⁴  about your belongings, for the best of all the land of Egypt will be yours.’”

Kejadian 46:1

The Family of Jacob goes to Egypt

46:1 So Israel began his journey, taking with him all that he had. ⁵⁵  When he came to Beer Sheba ⁵⁶  he offered sacrifices to the God of his father Isaac.

Kejadian 49:22

49:22 Joseph is a fruitful bough, ⁵⁷ 

a fruitful bough near a spring

whose branches ⁵⁸  climb over the wall.

Kejadian 50:23

50:23 Joseph saw the descendants of Ephraim to the third generation. ⁵⁹  He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph. ⁶⁰ 

[1:28]  ¹ tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ² tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ³ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ⁴ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[1:29]  ⁵ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ⁶ sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[6:5]  ⁷ sn The Hebrew verb translated “saw” (רָאָה, ra’ah), used here of God’s evaluation of humankind’s evil deeds, contrasts with God’s evaluation of creative work in Gen 1, when he observed that everything was good.

[6:5]  ⁸ tn The noun יֵצֶר (yetser) is related to the verb יָצָר (yatsar, “to form, to fashion [with a design]”). Here it refers to human plans or intentions (see Gen 8:21; 1 Chr 28:9; 29:18). People had taken their God-given capacities and used them to devise evil. The word יֵצֶר (yetser) became a significant theological term in Rabbinic literature for what might be called the sin nature – the evil inclination (see also R. E. Murphy, “Yeser in the Qumran Literature,” Bib 39 [1958]: 334-44).

[6:5]  ⁹ tn The related verb הָשָׁב (hashav) means “to think, to devise, to reckon.” The noun (here) refers to thoughts or considerations.

[6:5]  ¹⁰ tn Heb “his heart” (referring to collective “humankind”). The Hebrew term לֵב (lev, “heart”) frequently refers to the seat of one’s thoughts (see BDB 524 s.v. לֵב). In contemporary English this is typically referred to as the “mind.”

[6:5]  ¹¹ sn Every inclination of the thoughts of their minds was only evil. There is hardly a stronger statement of the wickedness of the human race than this. Here is the result of falling into the “knowledge of good and evil”: Evil becomes dominant, and the good is ruined by the evil.

[6:5]  ¹² tn Heb “all the day.”

[6:5]  sn The author of Genesis goes out of his way to emphasize the depth of human evil at this time. Note the expressions “every inclination,” “only evil,” and “all the time.”

[6:12]  ¹³ tn Or “God saw how corrupt the earth was.”

[6:12]  ¹⁴ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ¹⁵ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ¹⁶ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[12:15]  ¹⁷ tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

[12:15]  ¹⁸ tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

[12:15]  ¹⁹ tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

[19:11]  ²⁰ tn Heb “from the least to the greatest.”

[19:11]  ²¹ tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:13]  ²² tn The Hebrew participle expresses an imminent action here.

[19:13]  ²³ tn Heb “for their outcry.” The words “about this place” have been supplied in the translation for stylistic reasons.

[19:13]  ²⁴ tn Heb “the Lord.” The repetition of the divine name has been replaced in the translation by the pronoun “he” for stylistic reasons.

[22:2]  ²⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ²⁶ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ²⁷ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ²⁸ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ²⁹ tn Heb “which I will say to.”

[22:14]  ³⁰ tn Heb “the Lord sees” (יְהוָה יִרְאֶה, yÿhvah yir’eh, traditionally transliterated “Jehovah Jireh”; see the note on the word “provide” in v. 8). By so naming the place Abraham preserved in the memory of God’s people the amazing event that took place there.

[22:14]  ³¹ sn On the expression to this day see B. Childs, “A Study of the Formula ‘Until this Day’,” JBL 82 (1963): 279-92.

[22:14]  ³² sn The saying connected with these events has some ambiguity, which was probably intended. The Niphal verb could be translated (1) “in the mountain of the Lord it will be seen/provided” or (2) “in the mountain the Lord will appear.” If the temple later stood here (see the note on “Moriah” in Gen 22:2), the latter interpretation might find support, for the people went to the temple to appear before the Lord, who “appeared” to them by providing for them his power and blessings. See S. R. Driver, Genesis, 219.

[22:18]  ³³ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ³⁴ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[24:51]  ³⁵ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ³⁶ tn Heb “as the Lord has spoken.”

[24:63]  ³⁷ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ³⁸ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ³⁹ tn Heb “at the turning of the evening.”

[24:63]  ⁴⁰ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ⁴¹ tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[28:16]  ⁴² tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ⁴³ tn Heb “said.”

[35:20]  ⁴⁴ tn Heb “standing stone.”

[35:20]  ⁴⁵ tn Or perhaps “it is known as” (cf. NEB).

[36:6]  ⁴⁶ tn Heb “from before.”

[36:31]  ⁴⁷ tn Or perhaps “before any Israelite king ruled over [them].”

[37:29]  ⁴⁸ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[39:20]  ⁴⁹ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ⁵⁰ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[40:9]  ⁵¹ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[41:2]  ⁵² tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.

[41:18]  ⁵³ tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”

[45:20]  ⁵⁴ tn Heb “let not your eye regard.”

[46:1]  ⁵⁵ tn Heb “and Israel journeyed, and all that was his.”

[46:1]  ⁵⁶ sn Beer Sheba. See Gen 21:31; 28:10.

[49:22]  ⁵⁷ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

[49:22]  ⁵⁸ tn Heb “daughters.”

[50:23]  ⁵⁹ tn Heb “saw Ephraim, the children of the third.”

[50:23]  ⁶⁰ tn Heb “they were born on the knees of Joseph.” This expression implies their adoption by Joseph, which meant that they received an inheritance from him.