Kejadian 2:5

2:5 Now ¹  no shrub of the field had yet grown on the earth, and no plant of the field ²  had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. ³ 

Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ⁴  male and female, to keep them alive ⁵  with you.

Kejadian 10:9

10:9 He was a mighty hunter ⁶  before the Lord. ⁷  (That is why it is said, “Like Nimrod, a mighty hunter before the Lord.”)

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ⁸  so that ⁹  we may make a name for ourselves. Otherwise ¹⁰  we will be scattered ¹¹  across the face of the entire earth.”

Kejadian 14:2

14:2 went to war ¹²  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ¹³ 

Kejadian 17:13

17:13 They must indeed be circumcised, ¹⁴  whether born in your house or bought with money. The sign of my covenant ¹⁵  will be visible in your flesh as a permanent ¹⁶  reminder.

Kejadian 19:19

19:19 Your ¹⁷  servant has found favor with you, ¹⁸  and you have shown me great ¹⁹  kindness ²⁰  by sparing ²¹  my life. But I am not able to escape to the mountains because ²²  this disaster will overtake ²³  me and I’ll die. ²⁴ 

Kejadian 21:7

21:7 She went on to say, ²⁵  “Who would ²⁶  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ²⁷  also has borne children to your brother Nahor –

Kejadian 26:4

26:4 I will multiply your descendants so they will be as numerous as the stars in the sky, and I will give them ²⁸  all these lands. All the nations of the earth will pronounce blessings on one another using the name of your descendants. ²⁹ 

Kejadian 30:32

30:32 Let me walk among ³⁰  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ³¹  and the spotted or speckled goats. ³²  These animals will be my wages. ³³ 

Kejadian 31:24

31:24 But God came to Laban the Aramean in a dream at night and warned him, ³⁴  “Be careful ³⁵  that you neither bless nor curse Jacob.” ³⁶ 

Kejadian 31:27

31:27 Why did you run away secretly ³⁷  and deceive me? ³⁸  Why didn’t you tell me so I could send you off with a celebration complete with singing, tambourines, and harps? ³⁹ 

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ⁴⁰  You always made me pay for every missing animal, ⁴¹  whether it was taken by day or at night.

Kejadian 32:12

32:12 But you ⁴²  said, ‘I will certainly make you prosper ⁴³  and will make ⁴⁴  your descendants like the sand on the seashore, too numerous to count.’” ⁴⁵ 

Kejadian 32:22

32:22 During the night Jacob quickly took ⁴⁶  his two wives, his two female servants, and his eleven sons ⁴⁷  and crossed the ford of the Jabbok. ⁴⁸ 

Kejadian 33:11

33:11 Please take my present ⁴⁹  that was brought to you, for God has been generous ⁵⁰  to me and I have all I need.” ⁵¹  When Jacob urged him, he took it. ⁵² 

Kejadian 34:14

34:14 They said to them, “We cannot give ⁵³  our sister to a man who is not circumcised, for it would be a disgrace ⁵⁴  to us.

Kejadian 35:3

35:3 Let us go up at once ⁵⁵  to Bethel. Then I will make ⁵⁶  an altar there to God, who responded to me in my time of distress ⁵⁷  and has been with me wherever I went.” ⁵⁸ 

Kejadian 35:11

35:11 Then God said to him, “I am the sovereign God. ⁵⁹  Be fruitful and multiply! A nation – even a company of nations – will descend from you; kings will be among your descendants! ⁶⁰ 

Kejadian 36:40

36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth,

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ⁶¹  and saw ⁶²  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁶³ 

Kejadian 38:8

38:8 Then Judah said to Onan, “Have sexual relations with ⁶⁴  your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise ⁶⁵  up a descendant for your brother.” ⁶⁶ 

Kejadian 44:18

44:18 Then Judah approached him and said, “My lord, please allow your servant to speak a word with you. ⁶⁷  Please do not get angry with your servant, ⁶⁸  for you are just like Pharaoh. ⁶⁹ 

Kejadian 44:32

44:32 Indeed, ⁷⁰  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 47:24

47:24 When you gather in the crop, ⁷¹  give ⁷²  one-fifth of it to Pharaoh, and the rest ⁷³  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁷⁴  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁷⁵ 

[2:5]  ¹ tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).

[2:5]  ² tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”

[2:5]  ³ tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.

[2:5]  sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).

[6:19]  ⁴ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ⁵ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[10:9]  ⁶ tn The Hebrew word for “hunt” is צַיִד (tsayid), which is used on occasion for hunting men (1 Sam 24:12; Jer 16:16; Lam 3:15).

[10:9]  ⁷ tn Another option is to take the divine name here, לִפְנֵי יִהוָה (lifne yÿhvah, “before the Lord [YHWH]”), as a means of expressing the superlative degree. In this case one may translate “Nimrod was the greatest hunter in the world.”

[11:4]  ⁸ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ⁹ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ¹⁰ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹¹ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[14:2]  ¹² tn Heb “made war.”

[14:2]  sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).

[14:2]  ¹³ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[17:13]  ¹⁴ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ¹⁵ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ¹⁶ tn Or “an eternal.”

[19:19]  ¹⁷ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ¹⁸ tn Heb “in your eyes.”

[19:19]  ¹⁹ tn Heb “you made great your kindness.”

[19:19]  ²⁰ sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ²¹ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ²² tn Heb “lest.”

[19:19]  ²³ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ²⁴ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[21:7]  ²⁵ tn Heb “said.”

[21:7]  ²⁶ tn The perfect form of the verb is used here to describe a hypothetical situation.

[22:20]  ²⁷ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[26:4]  ²⁸ tn Heb “your descendants.”

[26:4]  ²⁹ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 22:18). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[30:32]  ³⁰ tn Heb “pass through.”

[30:32]  ³¹ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ³² tn Heb “and the spotted and speckled among the goats.”

[30:32]  ³³ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[31:24]  ³⁴ tn Heb “said to him.”

[31:24]  ³⁵ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ³⁶ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:27]  ³⁷ tn Heb “Why did you hide in order to flee?” The verb “hide” and the infinitive “to flee” form a hendiadys, the infinitive becoming the main verb and the other the adverb: “flee secretly.”

[31:27]  ³⁸ tn Heb “and steal me.”

[31:27]  ³⁹ tn Heb “And [why did] you not tell me so I could send you off with joy and with songs, with a tambourine and with a harp?”

[31:39]  ⁴⁰ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ⁴¹ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[32:12]  ⁴² tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ⁴³ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ⁴⁴ tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ⁴⁵ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[32:22]  ⁴⁶ tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  ⁴⁷ tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).

[32:22]  ⁴⁸ sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[33:11]  ⁴⁹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ⁵⁰ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ⁵¹ tn Heb “all.”

[33:11]  ⁵² tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[34:14]  ⁵³ tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ⁵⁴ tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[35:3]  ⁵⁵ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁵⁶ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁵⁷ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁵⁸ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:11]  ⁵⁹ tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain its significance is clear. The name is used in contexts where God appears as the source of fertility and life. For a fuller discussion see the note on “sovereign God” in Gen 17:1.

[35:11]  ⁶⁰ tn Heb “A nation and a company of nations will be from you and kings from your loins will come out.”

[35:11]  sn A nation…will descend from you. The promise is rooted in the Abrahamic promise (see Gen 17). God confirms what Isaac told Jacob (see Gen 28:3-4). Here, though, for the first time Jacob is promised kings as descendants.

[37:25]  ⁶¹ tn Heb “lifted up their eyes.”

[37:25]  ⁶² tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ⁶³ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[38:8]  ⁶⁴ tn Heb “go to.” The expression is a euphemism for sexual intercourse.

[38:8]  ⁶⁵ tn The imperative with the prefixed conjunction here indicates purpose.

[38:8]  ⁶⁶ sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.

[44:18]  ⁶⁷ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

[44:18]  ⁶⁸ tn Heb “and let not your anger burn against your servant.”

[44:18]  ⁶⁹ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

[44:32]  ⁷⁰ tn Or “for.”

[47:24]  ⁷¹ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁷² tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁷³ tn Heb “four parts.”

[50:20]  ⁷⁴ tn Heb “you devised against me evil.”

[50:20]  ⁷⁵ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”