Kejadian 1:30

1:30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground – everything that has the breath of life in it – I give ¹  every green plant for food.” It was so.

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ² 

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ³  over the earth after the flood.

Kejadian 12:10

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt ⁴  to stay for a while ⁵  because the famine was severe. ⁶ 

Kejadian 12:16

12:16 and he did treat Abram well ⁷  on account of her. Abram received ⁸  sheep and cattle, male donkeys, male servants, female servants, female donkeys, and camels.

Kejadian 15:7

15:7 The Lord said ⁹  to him, “I am the Lord ¹⁰  who brought you out from Ur of the Chaldeans ¹¹  to give you this land to possess.”

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ¹²  that your descendants will be strangers ¹³  in a foreign country. ¹⁴  They will be enslaved and oppressed ¹⁵  for four hundred years.

Kejadian 16:12-13

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

He will be hostile to everyone, ¹⁷ 

and everyone will be hostile to him. ¹⁸ 

He will live away from ¹⁹  his brothers.”

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ²⁰  for she said, “Here I have seen one who sees me!” ²¹ 

Kejadian 17:13

17:13 They must indeed be circumcised, ²²  whether born in your house or bought with money. The sign of my covenant ²³  will be visible in your flesh as a permanent ²⁴  reminder.

Kejadian 24:49

24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” ²⁵ 

Kejadian 25:34

25:34 Then Jacob gave Esau some bread and lentil stew; Esau ate and drank, then got up and went out. ²⁶  So Esau despised his birthright. ²⁷ 

Kejadian 28:11

28:11 He reached a certain place ²⁸  where he decided to camp because the sun had gone down. ²⁹  He took one of the stones ³⁰  and placed it near his head. ³¹  Then he fell asleep ³²  in that place

Kejadian 28:22

28:22 Then this stone ³³  that I have set up as a sacred stone will be the house of God, and I will surely ³⁴  give you back a tenth of everything you give me.” ³⁵ 

Kejadian 29:27

29:27 Complete my older daughter’s bridal week. ³⁶  Then we will give you the younger one ³⁷  too, in exchange for seven more years of work.” ³⁸ 

Kejadian 29:30

29:30 Jacob ³⁹  had marital relations ⁴⁰  with Rachel as well. He loved Rachel more than Leah, so he worked for Laban ⁴¹  for seven more years. ⁴² 

Kejadian 32:12

32:12 But you ⁴³  said, ‘I will certainly make you prosper ⁴⁴  and will make ⁴⁵  your descendants like the sand on the seashore, too numerous to count.’” ⁴⁶ 

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ⁴⁷  “Why do that?” Jacob replied. ⁴⁸  “My lord has already been kind enough to me.” ⁴⁹ 

Kejadian 34:12

34:12 You can make the bride price and the gift I must bring very expensive, ⁵⁰  and I’ll give ⁵¹  whatever you ask ⁵²  of me. Just give me the young woman as my wife!”

Kejadian 35:4

35:4 So they gave Jacob all the foreign gods that were in their possession ⁵³  and the rings that were in their ears. ⁵⁴  Jacob buried them ⁵⁵  under the oak ⁵⁶  near Shechem

Kejadian 38:20

38:20 Then Judah had his friend Hirah ⁵⁷  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ⁵⁸  but Hirah ⁵⁹  could not find her.

Kejadian 38:24

38:24 After three months Judah was told, ⁶⁰  “Your daughter-in-law Tamar has turned to prostitution, ⁶¹  and as a result she has become pregnant.” ⁶²  Judah said, “Bring her out and let her be burned!”

Kejadian 39:1

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ⁶³  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ⁶⁴  purchased him from ⁶⁵  the Ishmaelites who had brought him there.

Kejadian 40:13

40:13 In three more days Pharaoh will reinstate you ⁶⁶  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ⁶⁷  when you were cupbearer.

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁶⁸  you in authority over all the land of Egypt.” ⁶⁹ 

Kejadian 42:6

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ⁷⁰  Joseph’s brothers came and bowed down ⁷¹  before him with ⁷²  their faces to the ground.

Kejadian 45:9

45:9 Now go up to my father quickly ⁷³  and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay!

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 ⁷⁴  among them, put them in charge ⁷⁵  of my livestock.”

Kejadian 47:11

47:11 So Joseph settled his father and his brothers. He gave them territory ⁷⁶  in the land of Egypt, in the best region of the land, the land of Rameses, ⁷⁷  just as Pharaoh had commanded.

Kejadian 47:17

47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. ⁷⁸  He got them through that year by giving them food in exchange for livestock.

Kejadian 47:26

47:26 So Joseph made it a statute, ⁷⁹  which is in effect ⁸⁰  to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ⁸¹  and will multiply you. ⁸²  I will make you into a group of nations, and I will give this land to your descendants ⁸³  as an everlasting possession.’ ⁸⁴ 

Kejadian 48:6

48:6 Any children that you father ⁸⁵  after them will be yours; they will be listed ⁸⁶  under the names of their brothers in their inheritance. ⁸⁷ 

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ⁸⁸ 

all my life long to this day,

Kejadian 49:4

49:4 You are destructive ⁸⁹  like water and will not excel, ⁹⁰ 

for you got on your father’s bed, ⁹¹ 

then you defiled it – he got on my couch! ⁹² 

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ⁹³ 

[1:30]  ¹ tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.

[8:20]  ² sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[10:32]  ³ tn Or “separated.”

[12:10]  ⁴ sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

[12:10]  ⁵ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

[12:10]  ⁶ tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

[12:16]  ⁷ sn He did treat Abram well. The construction of the parenthetical disjunctive clause, beginning with the conjunction on the prepositional phrase, draws attention to the irony of the story. Abram wanted Sarai to lie “so that it would go well” with him. Though he lost Sarai to Pharaoh, it did go well for him – he received a lavish bride price. See also G. W. Coats, “Despoiling the Egyptians,” VT 18 (1968): 450-57.

[12:16]  ⁸ tn Heb “and there was to him.”

[15:7]  ⁹ tn Heb “And he said.”

[15:7]  ¹⁰ sn I am the Lord. The Lord initiates the covenant-making ceremony with a declaration of who he is and what he has done for Abram. The same form appears at the beginning of the covenant made at Sinai (see Exod 20:1).

[15:7]  ¹¹ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[15:13]  ¹² tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ¹³ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ¹⁴ tn Heb “in a land not theirs.”

[15:13]  ¹⁵ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[16:12]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “And the hand of everyone will be against him.”

[16:12]  ¹⁹ 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).

[16:13]  ²⁰ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ²¹ tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[17:13]  ²² tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ²³ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ²⁴ tn Or “an eternal.”

[24:49]  ²⁵ tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.

[25:34]  ²⁶ sn The style here is typical of Hebrew narrative; after the tension is resolved with the dialogue, the working out of it is recorded in a rapid sequence of verbs (“gave”; “ate”; “drank”; “got up”; “went out”). See also Gen 3:1-7 for another example.

[25:34]  ²⁷ sn So Esau despised his birthright. This clause, which concludes the episode, is a summary statement which reveals the underlying significance of Esau’s actions. “To despise” means to treat something as worthless or with contempt. Esau’s willingness to sell his birthright was evidence that he considered it to be unimportant.

[28:11]  ²⁸ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ²⁹ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ³⁰ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ³¹ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ³² tn Heb “lay down.”

[28:22]  ³³ tn The disjunctive clause structure (conjunction + noun/subject) is used to highlight the statement.

[28:22]  ³⁴ tn The infinitive absolute is used before the finite verb for emphasis.

[28:22]  ³⁵ tn Heb “and all which you give to me I will surely give a tenth of it to you.” The disjunctive clause structure (conjunction + noun/object) highlights this statement as well.

[29:27]  ³⁶ tn Heb “fulfill the period of seven of this one.” The referent of “this one” has been specified in the translation as “my older daughter” for clarity.

[29:27]  sn Bridal week. An ancient Hebrew marriage ceremony included an entire week of festivities (cf. Judg 14:12).

[29:27]  ³⁷ tn Heb “this other one.”

[29:27]  ³⁸ tn Heb “and we will give to you also this one in exchange for labor which you will work with me, still seven other years.”

[29:27]  sn In exchange for seven more years of work. See C. H. Gordon, “The Story of Jacob and Laban in the Light of the Nuzi Tablets,” BASOR 66 (1937): 25-27; and J. Van Seters, “Jacob’s Marriages and Ancient Near Eastern Customs: A Reassessment,” HTR 62 (1969): 377-95.

[29:30]  ³⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:30]  ⁴⁰ tn Heb “went in also to Rachel.” The expression “went in to” in this context refers to sexual intercourse, i.e., the consummation of the marriage.

[29:30]  ⁴¹ tn Heb “him”; the referent (Laban) has been specified in the translation for clarity.

[29:30]  ⁴² tn Heb “and he loved also Rachel, more than Leah, and he served with him still seven other years.”

[32:12]  ⁴³ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ⁴⁴ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁴⁵ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁴⁶ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[33:15]  ⁴⁷ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ⁴⁸ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ⁴⁹ tn Heb “I am finding favor in the eyes of my lord.”

[34:12]  ⁵⁰ tn Heb “Make very great upon me the bride price and gift.” The imperatives are used in a rhetorical manner. Shechem’s point is that he will pay the price, no matter how expensive it might be.

[34:12]  ⁵¹ tn The cohortative expresses Shechem’s resolve to have Dinah as his wife.

[34:12]  ⁵² tn Heb “say.”

[35:4]  ⁵³ tn Heb “in their hand.”

[35:4]  ⁵⁴ sn On the basis of a comparison with Gen 34 and Num 31, G. J. Wenham argues that the foreign gods and the rings could have been part of the plunder that came from the destruction of Shechem (Genesis [WBC], 2:324).

[35:4]  ⁵⁵ sn Jacob buried them. On the burial of the gods, see E. Nielson, “The Burial of the Foreign Gods,” ST 8 (1954/55): 102-22.

[35:4]  ⁵⁶ tn Or “terebinth.”

[38:20]  ⁵⁷ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ⁵⁸ tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ⁵⁹ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:24]  ⁶⁰ tn Heb “it was told to Judah, saying.”

[38:24]  ⁶¹ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ⁶² tn Heb “and also look, she is with child by prostitution.”

[39:1]  ⁶³ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ⁶⁴ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ⁶⁵ tn Heb “from the hand of.”

[40:13]  ⁶⁶ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ⁶⁷ tn Heb “according to the former custom.”

[41:41]  ⁶⁸ 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]  ⁶⁹ 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.

[42:6]  ⁷⁰ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ⁷¹ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ⁷² tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[45:9]  ⁷³ tn Heb “hurry and go up.”

[47:6]  ⁷⁴ tn Heb “men of skill.”

[47:6]  ⁷⁵ 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.

[47:11]  ⁷⁶ tn Heb “a possession,” or “a holding.” Joseph gave them a plot of land with rights of ownership in the land of Goshen.

[47:11]  ⁷⁷ sn The land of Rameses is another designation for the region of Goshen. It is named Rameses because of a city in that region (Exod 1:11; 12:37). The use of this name may represent a modernization of the text for the understanding of the intended readers, substituting a later name for an earlier one. Alternatively, there may have been an earlier Rameses for which the region was named.

[47:17]  ⁷⁸ tn The definite article is translated here as a possessive pronoun.

[47:26]  ⁷⁹ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

[47:26]  ⁸⁰ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

[48:4]  ⁸¹ 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]  ⁸² tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ⁸³ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁸⁴ 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).

[48:6]  ⁸⁵ tn Or “you fathered.”

[48:6]  ⁸⁶ tn Heb “called” or “named.”

[48:6]  ⁸⁷ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

[48:15]  ⁸⁸ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[49:4]  ⁸⁹ tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).

[49:4]  ⁹⁰ tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).

[49:4]  ⁹¹ sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

[49:4]  ⁹² tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.

[50:17]  ⁹³ tn Heb “and Joseph wept when they spoke to him.”