Kejadian 2:19

2:19 The Lord God formed ¹  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ²  name them, and whatever the man called each living creature, that was its name.

Kejadian 3:1

The Temptation and the Fall

3:1 Now ³  the serpent ⁴  was more shrewd ⁵ 

than any of the wild animals ⁶  that the Lord God had made. He said to the woman, “Is it really true that ⁷  God ⁸  said, ‘You must not eat from any tree of the orchard’?” ⁹ 

Kejadian 3:22

3:22 And the Lord God said, “Now ¹⁰  that the man has become like one of us, ¹¹  knowing ¹²  good and evil, he must not be allowed ¹³  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 4:14

4:14 Look! You are driving me off the land ¹⁴  today, and I must hide from your presence. ¹⁵  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 8:13

8:13 In Noah’s six hundred and first year, ¹⁶  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ¹⁷  the surface of the ground was dry.

Kejadian 11:3

11:3 Then they said to one another, ¹⁸  “Come, let’s make bricks and bake them thoroughly.” ¹⁹  (They had brick instead of stone and tar ²⁰  instead of mortar.) ²¹ 

Kejadian 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ²²  as he said to himself, ²³  “Can ²⁴  a son be born to a man who is a hundred years old? ²⁵  Can Sarah ²⁶  bear a child at the age of ninety?” ²⁷ 

Kejadian 18:8

18:8 Abraham ²⁸  then took some curds and milk, along with the calf that had been prepared, and placed the food ²⁹  before them. They ate while ³⁰  he was standing near them under a tree.

Kejadian 19:9

19:9 “Out of our way!” ³¹  they cried, and “This man came to live here as a foreigner, ³²  and now he dares to judge us! ³³  We’ll do more harm ³⁴  to you than to them!” They kept ³⁵  pressing in on Lot until they were close enough ³⁶  to break down the door.

Kejadian 19:34

19:34 So in the morning the older daughter ³⁷  said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. ³⁸  Then you go and have sexual relations with him so we can preserve our family line through our father.” ³⁹ 

Kejadian 23:6

23:6 “Listen, sir, ⁴⁰  you are a mighty prince ⁴¹  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ⁴²  from burying your dead.”

Kejadian 27:33

27:33 Isaac began to shake violently ⁴³  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ⁴⁴  He will indeed be blessed!”

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 28:6

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ⁴⁵  As he blessed him, ⁴⁶  Isaac commanded him, “You must not marry a Canaanite woman.” ⁴⁷ 

Kejadian 30:15

30:15 But Leah replied, ⁴⁸  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” ⁴⁹  Rachel said, “he may sleep ⁵⁰  with you tonight in exchange for your son’s mandrakes.”

Kejadian 30:31

30:31 So Laban asked, ⁵¹  “What should I give you?” “You don’t need to give me a thing,” ⁵²  Jacob replied, ⁵³  “but if you agree to this one condition, ⁵⁴  I will continue to care for ⁵⁵  your flocks and protect them:

Kejadian 31:43

31:43 Laban replied ⁵⁶  to Jacob, “These women ⁵⁷  are my daughters, these children are my grandchildren, ⁵⁸  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ⁵⁹  or the children to whom they have given birth?

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ⁶⁰  “If I have found favor in your sight, accept ⁶¹  my gift from my hand. Now that I have seen your face and you have accepted me, ⁶²  it is as if I have seen the face of God. ⁶³ 

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ⁶⁴  on me by making me a foul odor ⁶⁵  among the inhabitants of the land – among the Canaanites and the Perizzites. I ⁶⁶  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ⁶⁷  Jacob his brother

Kejadian 37:2

37:2 This is the account of Jacob.

Joseph, his seventeen-year-old son, ⁶⁸  was taking care of ⁶⁹  the flocks with his brothers. Now he was a youngster ⁷⁰  working with the sons of Bilhah and Zilpah, his father’s wives. ⁷¹  Joseph brought back a bad report about them ⁷²  to their father.

Kejadian 43:7

43:7 They replied, “The man questioned us ⁷³  thoroughly ⁷⁴  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ⁷⁵  So we answered him in this way. ⁷⁶  How could we possibly know ⁷⁷  that he would say, ⁷⁸  ‘Bring your brother down’?”

Kejadian 44:16

44:16 Judah replied, “What can we say ⁷⁹  to my lord? What can we speak? How can we clear ourselves? ⁸⁰  God has exposed the sin of your servants! ⁸¹  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Kejadian 47:29

47:29 The time ⁸²  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁸³  and show me kindness and faithfulness. ⁸⁴  Do not bury me in Egypt,

Kejadian 48:19

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ⁸⁵  of nations.”

Kejadian 49:29

49:29 Then he instructed them, ⁸⁶  “I am about to go ⁸⁷  to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.

Kejadian 50:5

50:5 ‘My father made me swear an oath. He said, ⁸⁸  “I am about to die. Bury me ⁸⁹  in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”

[2:19]  ¹ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ² tn The imperfect verb form is future from the perspective of the past time narrative.

[3:1]  ³ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

[3:1]  ⁴ sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

[3:1]  ⁵ tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

[3:1]  sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.

[3:1]  ⁶ tn Heb “animals of the field.”

[3:1]  ⁷ tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

[3:1]  ⁸ sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

[3:1]  ⁹ tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

[3:22]  ¹⁰ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ¹¹ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ¹² tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ¹³ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[4:14]  ¹⁴ tn Heb “from upon the surface of the ground.”

[4:14]  ¹⁵ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[8:13]  ¹⁶ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ¹⁷ tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[11:3]  ¹⁸ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ¹⁹ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ²⁰ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ²¹ tn The disjunctive clause gives information parenthetical to the narrative.

[17:17]  ²² sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ²³ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ²⁴ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ²⁵ tn Heb “to the son of a hundred years.”

[17:17]  ²⁶ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ²⁷ tn Heb “the daughter of ninety years.”

[18:8]  ²⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:8]  ²⁹ tn The words “the food” are supplied in the translation for stylistic reasons. In the Hebrew text the verb has no stated object.

[18:8]  ³⁰ tn The disjunctive clause is a temporal circumstantial clause subordinate to the main verb.

[19:9]  ³¹ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ³² tn Heb “to live as a resident alien.”

[19:9]  ³³ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ³⁴ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ³⁵ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ³⁶ tn Heb “and they drew near.”

[19:34]  ³⁷ tn Heb “the firstborn.”

[19:34]  ³⁸ tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”

[19:34]  ³⁹ tn Heb “And go, lie down with him and we will keep alive from our father descendants.”

[23:6]  ⁴⁰ tn Heb “Hear us, my lord.”

[23:6]  ⁴¹ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ⁴² tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[27:33]  ⁴³ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ⁴⁴ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[28:6]  ⁴⁵ tn Heb “to take for himself from there a wife.”

[28:6]  ⁴⁶ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ⁴⁷ tn Heb “you must not take a wife from the daughters of Canaan.”

[30:15]  ⁴⁸ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  ⁴⁹ tn Heb “therefore.”

[30:15]  ⁵⁰ tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[30:31]  ⁵¹ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ⁵² tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ⁵³ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ⁵⁴ tn Heb “If you do for me this thing.”

[30:31]  ⁵⁵ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:43]  ⁵⁶ tn Heb “answered and said.”

[31:43]  ⁵⁷ tn Heb “daughters.”

[31:43]  ⁵⁸ tn Heb “children.”

[31:43]  ⁵⁹ tn Heb “but to my daughters what can I do to these today?”

[33:10]  ⁶⁰ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ⁶¹ tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ⁶² tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ⁶³ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[34:30]  ⁶⁴ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ⁶⁵ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ⁶⁶ tn Jacob speaks in the first person as the head and representative of the entire family.

[36:6]  ⁶⁷ tn Heb “from before.”

[37:2]  ⁶⁸ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

[37:2]  ⁶⁹ tn Or “tending”; Heb “shepherding” or “feeding.”

[37:2]  ⁷⁰ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

[37:2]  ⁷¹ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

[37:2]  ⁷² tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

[37:2]  sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

[43:7]  ⁷³ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ⁷⁴ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ⁷⁵ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ⁷⁶ tn Heb “and we told to him according to these words.”

[43:7]  ⁷⁷ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ⁷⁸ tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[44:16]  ⁷⁹ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁸⁰ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁸¹ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[47:29]  ⁸² tn Heb “days.”

[47:29]  ⁸³ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁸⁴ tn Or “deal with me in faithful love.”

[48:19]  ⁸⁵ tn Heb “fullness.”

[49:29]  ⁸⁶ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

[49:29]  ⁸⁷ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.

[50:5]  ⁸⁸ tn Heb “saying.”

[50:5]  ⁸⁹ tn The imperfect verbal form here has the force of a command.