Kejadian 1:8

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

Kejadian 3:20

3:20 The man ²  named his wife Eve, ³  because ⁴  she was the mother of all the living. ⁵ 

Kejadian 7:18

7:18 The waters completely overwhelmed ⁶  the earth, and the ark floated ⁷  on the surface of the waters.

Kejadian 8:10

8:10 He waited seven more days and then sent out the dove again from the ark.

Kejadian 17:18

17:18 Abraham said to God, “O that ⁸  Ishmael might live before you!” ⁹ 

Kejadian 18:9

18:9 Then they asked him, “Where is Sarah your wife?” He replied, “There, ¹⁰  in the tent.”

Kejadian 25:32

25:32 “Look,” said Esau, “I’m about to die! What use is the birthright to me?” ¹¹ 

Kejadian 38:3

38:3 She became pregnant ¹²  and had a son. Judah named ¹³  him Er.

Kejadian 38:7

38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Kejadian 42:14

42:14 But Joseph told them, “It is just as I said to you: ¹⁴  You are spies!

Kejadian 42:26

42:26 So they loaded their grain on their donkeys and left. ¹⁵ 

Kejadian 43:17

43:17 The man did just as Joseph said; he ¹⁶  brought the men into Joseph’s house. ¹⁷ 

Kejadian 43:19

43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.

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

[3:20]  ² tn Or “Adam”; however, the Hebrew term has the definite article here.

[3:20]  ³ sn The name Eve means “Living one” or “Life-giver” in Hebrew.

[3:20]  ⁴ tn The explanatory clause gives the reason for the name. Where the one doing the naming gives the explanation, the text normally uses “saying”; where the narrator explains it, the explanatory clause is typically used.

[3:20]  ⁵ tn The explanation of the name forms a sound play (paronomasia) with the name. “Eve” is חַוָּה (khavvah) and “living” is חַי (khay). The name preserves the archaic form of the verb חָיָה (khayah, “to live”) with the middle vav (ו) instead of yod (י). The form חַי (khay) is derived from the normal form חַיָּה (khayyah). Compare the name Yahweh (יְהוָה) explained from הָיָה (hayah, “to be”) rather than from הַוָה (havah). The biblical account stands in contrast to the pagan material that presents a serpent goddess hawwat who is the mother of life. See J. Heller, “Der Name Eva,” ArOr 26 (1958): 636-56; and A. F. Key, “The Giving of Proper Names in the OT,” JBL 83 (1964): 55-59.

[7:18]  ⁶ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ⁷ tn Heb “went.”

[17:18]  ⁸ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ⁹ tn Or “live with your blessing.”

[18:9]  ¹⁰ tn The particle הִנֵּה (hinneh) often accompanies a gesture of pointing or a focused gaze.

[25:32]  ¹¹ tn Heb “And what is this to me, a birthright?”

[38:3]  ¹² tn Or “she conceived” (also in the following verse).

[38:3]  ¹³ tc Some mss read this verb as feminine, “she called,” to match the pattern of the next two verses. But the MT, “he called,” should probably be retained as the more difficult reading.

[38:3]  tn Heb “and he called his name.” The referent (Judah) has been specified in the translation for clarity.

[42:14]  ¹⁴ tn Heb “to you, saying.”

[42:26]  ¹⁵ tn Heb “and they went from there.”

[43:17]  ¹⁶ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ¹⁷ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.