Kejadian 2:16

2:16 Then the Lord God commanded ¹  the man, “You may freely eat ²  fruit ³  from every tree of the orchard,

Kejadian 6:3

6:3 So the Lord said, “My spirit will not remain in ⁴  humankind indefinitely, ⁵  since ⁶  they ⁷  are mortal. ⁸  They ⁹  will remain for 120 more years.” ¹⁰ 

Kejadian 18:21

18:21 that I must go down ¹¹  and see if they are as wicked as the outcry suggests. ¹²  If not, ¹³  I want to know.”

Kejadian 23:11

23:11 “No, my lord! Hear me out. I sell ¹⁴  you both the field and the cave that is in it. ¹⁵  In the presence of my people ¹⁶  I sell it to you. Bury your dead.”

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ¹⁷  He journeyed ¹⁸  to the region of Aram Naharaim ¹⁹  and the city of Nahor.

Kejadian 38:21

38:21 He asked the men who were there, ²⁰  “Where is the cult prostitute ²¹  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”

Kejadian 39:23

39:23 The warden did not concern himself ²²  with anything that was in Joseph’s ²³  care because the Lord was with him and whatever he was doing the Lord was making successful.

Kejadian 42:24

42:24 He turned away from them and wept. When he turned around and spoke to them again, ²⁴  he had Simeon taken ²⁵  from them and tied up ²⁶  before their eyes.

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ²⁷ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 49:25

49:25 because of the God of your father,

who will help you, ²⁸ 

because of the sovereign God, ²⁹ 

who will bless you ³⁰ 

with blessings from the sky above,

blessings from the deep that lies below,

and blessings of the breasts and womb. ³¹ 

[2:16]  ¹ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ² tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ³ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[6:3]  ⁴ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ⁵ tn Or “forever.”

[6:3]  ⁶ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁷ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ⁸ tn Heb “flesh.”

[6:3]  ⁹ tn See the note on “they” earlier in this verse.

[6:3]  ¹⁰ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[18:21]  ¹¹ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ¹² tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ¹³ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[23:11]  ¹⁴ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ¹⁵ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ¹⁶ tn Heb “in the presence of the sons of my people.”

[24:10]  ¹⁷ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ¹⁸ tn Heb “and he arose and went.”

[24:10]  ¹⁹ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[38:21]  ²⁰ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ²¹ sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[39:23]  ²² tn Heb “was not looking at anything.”

[39:23]  ²³ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[42:24]  ²⁴ tn Heb “and he turned to them and spoke to them.”

[42:24]  ²⁵ tn Heb “took Simeon.” This was probably done at Joseph’s command, however; the grand vizier of Egypt would not have personally seized a prisoner.

[42:24]  ²⁶ tn Heb “and he bound him.” See the note on the preceding verb “taken.”

[49:6]  ²⁷ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[49:25]  ²⁸ tn Heb “and he will help you.”

[49:25]  ²⁹ tn Heb “Shaddai.” See the note on the title “sovereign God” in Gen 17:1. The preposition אֵת (’et) in the Hebrew text should probably be emended to אֵל (’el, “God”).

[49:25]  ³⁰ tn Heb “and he will bless you.”

[49:25]  ³¹ sn Jacob envisions God imparting both agricultural (blessings from the sky above, blessings from the deep that lies below) and human fertility (blessings of the breasts and womb) to Joseph and his family.