Kejadian 1:5

1:5 God called ¹  the light “day” and the darkness ²  “night.” There was evening, and there was morning, marking the first day. ³ 

Kejadian 1:8

1:8 God called the expanse “sky.” ⁴  There was evening, and there was morning, a second day.

Kejadian 5:4

5:4 The length of time Adam lived ⁵  after he became the father of Seth was 800 years; during this time he had ⁶  other ⁷  sons and daughters.

Kejadian 5:7

5:7 Seth lived 807 years after he became the father of Enosh, and he had ⁸  other ⁹  sons and daughters.

Kejadian 5:10

5:10 Enosh lived 815 years after he became the father of Kenan, and he had other sons and daughters.

Kejadian 5:13

5:13 Kenan lived 840 years after he became the father of Mahalalel, and he had other sons and daughters.

Kejadian 5:16

5:16 Mahalalel lived 830 years after he became the father of Jared, and he had other sons and daughters.

Kejadian 5:19

5:19 Jared lived 800 years after he became the father of Enoch, and he had other sons and daughters.

Kejadian 5:26

5:26 Methuselah lived 782 years after he became the father of Lamech, and he had other ¹⁰  sons and daughters.

Kejadian 5:30

5:30 Lamech lived 595 years after he became the father of Noah, and he had other ¹¹  sons and daughters.

Kejadian 7:9

7:9 male and female, came into the ark to Noah, ¹²  just as God had commanded him. ¹³ 

Kejadian 9:3

9:3 You may eat any moving thing that lives. ¹⁴  As I gave you ¹⁵  the green plants, I now give ¹⁶  you everything.

Kejadian 9:6

9:6 “Whoever sheds human blood, ¹⁷ 

by other humans ¹⁸ 

must his blood be shed;

for in God’s image ¹⁹ 

God ²⁰  has made humankind.”

Kejadian 9:27

9:27 May God enlarge Japheth’s territory and numbers! ²¹ 

May he live ²²  in the tents of Shem

and may Canaan be his slave!”

Kejadian 10:18

10:18 Arvadites, ²³  Zemarites, ²⁴  and Hamathites. ²⁵  Eventually the families of the Canaanites were scattered

Kejadian 11:11

11:11 And after becoming the father of Arphaxad, Shem lived 500 years and had other ²⁶  sons and daughters.

Kejadian 11:13

11:13 And after he became the father of Shelah, Arphaxad lived 403 years and had other ²⁷  sons and daughters. ²⁸ 

Kejadian 11:15

11:15 And after he became the father of Eber, Shelah lived 403 years and had other ²⁹  sons and daughters.

Kejadian 11:17

11:17 And after he became the father of Peleg, Eber lived 430 years and had other sons and daughters.

Kejadian 11:19

11:19 And after he became the father of Reu, Peleg lived 209 years and had other sons and daughters.

Kejadian 11:21

11:21 And after he became the father of Serug, Reu lived 207 years and had other sons and daughters.

Kejadian 11:23

11:23 And after he became the father of Nahor, Serug lived 200 years and had other sons and daughters.

Kejadian 11:25

11:25 And after he became the father of Terah, Nahor lived 119 years and had other sons and daughters.

Kejadian 12:13

12:13 So tell them ³⁰  you are my sister ³¹  so that it may go well ³²  for me because of you and my life will be spared ³³  on account of you.”

Kejadian 15:3

15:3 Abram added, ³⁴  “Since ³⁵  you have not given me a descendant, then look, one born in my house will be my heir!” ³⁶ 

Kejadian 16:10

16:10 I will greatly multiply your descendants,” the Lord’s angel added, ³⁷  “so that they will be too numerous to count.” ³⁸ 

Kejadian 18:23

18:23 Abraham approached and said, “Will you sweep away the godly along with the wicked?

Kejadian 20:12

20:12 What’s more, ³⁹  she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife.

Kejadian 22:23

22:23 (Now ⁴⁰  Bethuel became the father of Rebekah.) These were the eight sons Milcah bore to Abraham’s brother Nahor.

Kejadian 24:16

24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. ⁴¹  She went down to the spring, filled her jug, and came back up.

Kejadian 27:10

27:10 Then you will take ⁴²  it to your father. Thus he will eat it ⁴³  and ⁴⁴  bless you before he dies.”

Kejadian 28:17

28:17 He was afraid and said, “What an awesome place this is! This is nothing else than the house of God! This is the gate of heaven!”

Kejadian 30:24

30:24 She named him Joseph, ⁴⁵  saying, “May the Lord give me yet another son.”

Kejadian 31:21

31:21 He left ⁴⁶  with all he owned. He quickly crossed ⁴⁷  the Euphrates River ⁴⁸  and headed for ⁴⁹  the hill country of Gilead.

Kejadian 35:29

35:29 Then Isaac breathed his last and joined his ancestors. ⁵⁰  He died an old man who had lived a full life. ⁵¹  His sons Esau and Jacob buried him.

Kejadian 36:39

36:39 When Baal-Hanan the son of Achbor died, Hadad ⁵²  reigned in his place; the name of his city was Pau. ⁵³  His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.

Kejadian 40:10

40:10 On the vine there were three branches. As it budded, its blossoms opened and its clusters ripened into grapes.

Kejadian 43:4

43:4 If you send ⁵⁴  our brother with us, we’ll go down and buy food for you.

Kejadian 46:10

46:10 The sons of Simeon:

Jemuel, Jamin, Ohad, Jakin, Zohar,

and Shaul (the son of a Canaanite woman).

Kejadian 46:21

46:21 The sons of Benjamin: ⁵⁵ 

Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim and Ard.

[1:5]  ¹ tn Heb “he called to,” meaning “he named.”

[1:5]  sn God called. Seven times in this chapter naming or blessing follows some act of creation. There is clearly a point being made beyond the obvious idea of naming. In the Babylonian creation story Enuma Elish, naming is equal to creating. In the Bible the act of naming, like creating, can be an indication of sovereignty (see 2 Kgs 23:34). In this verse God is sovereign even over the darkness.

[1:5]  ² tn Heb “and the darkness he called night.” The words “he called” have not been repeated in the translation for stylistic reasons.

[1:5]  ³ tn Another option is to translate, “Evening came, and then morning came.” This formula closes the six days of creation. It seems to follow the Jewish order of reckoning time: from evening to morning. Day one started with the dark, continued through the creation of light, and ended with nightfall. Another alternative would be to translate, “There was night and then there was day, one day.”

[1:5]  sn The first day. The exegetical evidence suggests the word “day” in this chapter refers to a literal twenty-four hour day. It is true that the word can refer to a longer period of time (see Isa 61:2, or the idiom in 2:4, “in the day,” that is, “when”). But this chapter uses “day,” “night,” “morning,” “evening,” “years,” and “seasons.” Consistency would require sorting out how all these terms could be used to express ages. Also, when the Hebrew word יוֹם (yom) is used with a numerical adjective, it refers to a literal day. Furthermore, the commandment to keep the sabbath clearly favors this interpretation. One is to work for six days and then rest on the seventh, just as God did when he worked at creation.

[1:8]  ⁴ tn Though the Hebrew word can mean “heaven,” it refers in this context to “the sky.”

[5:4]  ⁵ tn Heb “The days of Adam.”

[5:4]  ⁶ tn Heb “he fathered.”

[5:4]  ⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:7]  ⁸ tn Heb “he fathered.”

[5:7]  ⁹ tn Here and in vv. 10, 13, 16, 19 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:26]  ¹⁰ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:30]  ¹¹ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[7:9]  ¹² tn The Hebrew text of vv. 8-9a reads, “From the clean animal[s] and from the animal[s] which are not clean and from the bird[s] and everything that creeps on the ground, two two they came to Noah to the ark, male and female.”

[7:9]  ¹³ tn Heb “Noah”; the pronoun has been used in the translation for stylistic reasons.

[9:3]  ¹⁴ tn Heb “every moving thing that lives for you will be for food.”

[9:3]  ¹⁵ tn The words “I gave you” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[9:3]  ¹⁶ tn The perfect verb form describes the action that accompanies the declaration.

[9:6]  ¹⁷ tn Heb “the blood of man.”

[9:6]  ¹⁸ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ¹⁹ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ²⁰ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[9:27]  ²¹ tn Heb “may God enlarge Japheth.” The words “territory and numbers” are supplied in the translation for clarity.

[9:27]  sn There is a wordplay (paronomasia) on the name Japheth. The verb יַפְתְּ (yaft, “may he enlarge”) sounds like the name יֶפֶת (yefet, “Japheth”). The name itself suggested the idea. The blessing for Japheth extends beyond the son to the descendants. Their numbers and their territories will be enlarged, so much so that they will share in Shem’s territories. Again, in this oracle, Noah is looking beyond his immediate family to future generations. For a helpful study of this passage and the next chapter, see T. O. Figart, A Biblical Perspective on the Race Problem, 55-58.

[9:27]  ²² tn In this context the prefixed verbal form is a jussive (note the distinct jussive forms both before and after this in vv. 26 and 27).

[10:18]  ²³ sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  ²⁴ sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  ²⁵ sn The Hamathites lived in Hamath on the Orontes River.

[11:11]  ²⁶ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ²⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[11:13]  ²⁸ tc The reading of the MT is followed in vv. 11-12; the LXX reads, “And [= when] Arphaxad had lived thirty-five years, [and] he fathered [= became the father of] Cainan. And after he fathered [= became the father of] Cainan, Arphaxad lived four hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died. And [= when] Cainan had lived one hundred and thirty years, [and] he fathered [= became the father of] Sala [= Shelah]. And after he fathered [= became the father of] Sala [= Shelah], Cainan lived three hundred and thirty years and fathered [= had] [other] sons and daughters, and [then] he died.” See also the note on “Shelah” in Gen 10:24; the LXX reading also appears to lie behind Luke 3:35-36.

[11:15]  ²⁹ tn Here and in vv. 16, 19, 21, 23, 25 the word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[12:13]  ³⁰ tn Heb “say.”

[12:13]  ³¹ sn Tell them you are my sister. Abram’s motives may not be as selfish as they appear. He is aware of the danger to the family. His method of dealing with it is deception with a half truth, for Sarai really was his sister – but the Egyptians would not know that. Abram presumably thought that there would be negotiations for a marriage by anyone interested (as Laban does later for his sister Rebekah), giving him time to react. But the plan backfires because Pharaoh does not take the time to negotiate. There is a good deal of literature on the wife-sister issue. See (among others) E. A. Speiser, “The Wife-Sister Motif in the Patriarchal Narratives,” Oriental and Biblical Studies, 62-81; C. J. Mullo-Weir, “The Alleged Hurrian Wife-Sister Motif in Genesis,” GOT 22 (1967-1970): 14-25.

[12:13]  ³² tn The Hebrew verb translated “go well” can encompass a whole range of favorable treatment, but the following clause indicates it means here that Abram’s life will be spared.

[12:13]  ³³ tn Heb “and my life will live.”

[15:3]  ³⁴ tn Heb “And Abram said.”

[15:3]  ³⁵ tn The construction uses הֵן (hen) to introduce the foundational clause (“since…”), and וְהִנֵּה (vÿhinneh) to introduce the main clause (“then look…”).

[15:3]  ³⁶ tn Heb “is inheriting me.”

[16:10]  ³⁷ tn Heb “The Lord’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.

[16:10]  ³⁸ tn Heb “cannot be numbered because of abundance.”

[20:12]  ³⁹ tn Heb “but also.”

[22:23]  ⁴⁰ tn The disjunctive clause gives information that is important but parenthetical to the narrative. Rebekah would become the wife of Isaac (Gen 24:15).

[24:16]  ⁴¹ tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.

[27:10]  ⁴² tn The form is the perfect tense with the vav (ו) consecutive. It carries forward the tone of instruction initiated by the command to “go…and get” in the preceding verse.

[27:10]  ⁴³ tn The form is the perfect with the vav (ו) consecutive; it carries the future nuance of the preceding verbs of instruction, but by switching the subject to Jacob, indicates the expected result of the subterfuge.

[27:10]  ⁴⁴ tn Heb “so that.” The conjunction indicates purpose or result.

[30:24]  ⁴⁵ sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.

[31:21]  ⁴⁶ tn Heb “and he fled.”

[31:21]  ⁴⁷ tn Heb “he arose and crossed.” The first verb emphasizes that he wasted no time in getting across.

[31:21]  ⁴⁸ tn Heb “the river”; the referent (the Euphrates) has been specified in the translation for clarity.

[31:21]  ⁴⁹ tn Heb “he set his face.”

[35:29]  ⁵⁰ tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[35:29]  ⁵¹ tn Heb “old and full of years.”

[36:39]  ⁵² tc Most mss of the MT read “Hadar” here; “Hadad” is the reading found in some Hebrew mss, the Samaritan Pentateuch, and Syriac (cf. also 1 Chr 1:50).

[36:39]  ⁵³ tn The name of the city is given as “Pai” in 1 Chr 1:50.

[43:4]  ⁵⁴ tn Heb “if there is you sending,” that is, “if you send.”

[46:21]  ⁵⁵ sn The sons of Benjamin. It is questionable whether youthful Benjamin had ten sons by the time he went into Egypt, but it is not impossible. If Benjamin was born when Joseph was six or seven, he was ten when Joseph was sold into Egypt, and would have been thirty-two at this point. Some suggest that the list originally served another purpose and included the names of all who were in the immediate family of the sons, whether born in Canaan or later in Egypt.