Kejadian 2:14

2:14 The name of the third river is Tigris; it runs along the east side of Assyria. ¹  The fourth river is the Euphrates.

Kejadian 7:17

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth.

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Kejadian 9:22

9:22 Ham, the father of Canaan, ²  saw his father’s nakedness ³  and told his two brothers who were outside.

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ⁴  because the Lord blessed him. ⁵ 

Kejadian 27:15

27:15 Then Rebekah took her older son Esau’s best clothes, which she had with her in the house, and put them on her younger son Jacob.

Kejadian 28:18

28:18 Early ⁶  in the morning Jacob ⁷  took the stone he had placed near his head ⁸  and set it up as a sacred stone. ⁹  Then he poured oil on top of it.

Kejadian 29:26

29:26 “It is not our custom here,” ¹⁰  Laban replied, “to give the younger daughter in marriage ¹¹  before the firstborn.

Kejadian 33:3

33:3 But Jacob ¹²  himself went on ahead of them, and he bowed toward the ground seven times as he approached ¹³  his brother.

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ¹⁴  and lived ¹⁵  in the household of his Egyptian master.

Kejadian 41:10

41:10 Pharaoh was enraged with his servants, and he put me in prison in the house of the captain of the guards – me and the chief baker.

Kejadian 43:33

43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. ¹⁶  The men looked at each other in astonishment. ¹⁷ 

Kejadian 44:9

44:9 If one of us has it, ¹⁸  he will die, and the rest of us will become my lord’s slaves!”

Kejadian 46:4

46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ¹⁹  Joseph will close your eyes.” ²⁰ 

Kejadian 47:5

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.

[2:14]  ¹ tn Heb “Asshur” (so NEB, NIV).

[9:22]  ² sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ³ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:22]  sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.

[26:12]  ⁴ tn Heb “a hundredfold.”

[26:12]  ⁵ tn This final clause explains why Isaac had such a bountiful harvest.

[28:18]  ⁶ tn Heb “and he got up early…and he took.”

[28:18]  ⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ⁸ tn See the note on this phrase in v. 11.

[28:18]  ⁹ tn Heb “standing stone.”

[28:18]  sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.

[29:26]  ¹⁰ tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  ¹¹ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[33:3]  ¹² tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:3]  ¹³ tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.

[39:2]  ¹⁴ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ¹⁵ tn Heb “and he was.”

[43:33]  ¹⁶ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

[43:33]  ¹⁷ sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.

[44:9]  ¹⁸ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[46:4]  ¹⁹ tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ²⁰ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.