Kejadian 3:10

3:10 The man replied, ¹  “I heard you moving about ²  in the orchard, and I was afraid because I was naked, so I hid.”

Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ³  me some fruit ⁴  from the tree and I ate it.”

Kejadian 4:11

4:11 So now, you are banished ⁵  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 6:21

6:21 And you must take ⁶  for yourself every kind of food ⁷  that is eaten, ⁸  and gather it together. ⁹  It will be food for you and for them.

Kejadian 8:3

8:3 The waters kept receding steadily ¹⁰  from the earth, so that they ¹¹  had gone down ¹²  by the end of the 150 days.

Kejadian 10:11

10:11 From that land he went ¹³  to Assyria, ¹⁴  where he built Nineveh, ¹⁵  Rehoboth-Ir, ¹⁶  Calah, ¹⁷ 

Kejadian 13:11

13:11 Lot chose for himself the whole region of the Jordan and traveled ¹⁸  toward the east.

So the relatives separated from each other. ¹⁹ 

Kejadian 14:1

The Blessing of Victory for God’s People

14:1 At that time ²⁰  Amraphel king of Shinar, ²¹  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ²² 

Kejadian 14:22

14:22 But Abram replied to the king of Sodom, “I raise my hand ²³  to the Lord, the Most High God, Creator of heaven and earth, and vow ²⁴ 

Kejadian 15:16

15:16 In the fourth generation ²⁵  your descendants ²⁶  will return here, for the sin of the Amorites has not yet reached its limit.” ²⁷ 

Kejadian 16:14

16:14 That is why the well was called ²⁸  Beer Lahai Roi. ²⁹  (It is located ³⁰  between Kadesh and Bered.)

Kejadian 17:11

17:11 You must circumcise the flesh of your foreskins. This will be a reminder ³¹  of the covenant between me and you.

Kejadian 18:3

18:3 He said, “My lord, ³²  if I have found favor in your sight, do not pass by and leave your servant. ³³ 

Kejadian 19:18

19:18 But Lot said to them, “No, please, Lord! ³⁴ 

Kejadian 20:2

20:2 Abraham said about his wife Sarah, “She is my sister.” So Abimelech, king of Gerar, sent for Sarah and took her.

Kejadian 21:30

21:30 He replied, “You must take these seven ewe lambs from my hand as legal proof ³⁵  that I dug this well.” ³⁶ 

Kejadian 24:25

24:25 We have plenty of straw and feed,” she added, ³⁷  “and room for you ³⁸  to spend the night.”

Kejadian 24:55

24:55 But Rebekah’s ³⁹  brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.”

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ⁴⁰  for I have learned by divination ⁴¹  that the Lord has blessed me on account of you.”

Kejadian 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁴²  and to your relatives. I will be with you.” ⁴³ 

Kejadian 31:47

31:47 Laban called it Jegar Sahadutha, ⁴⁴  but Jacob called it Galeed. ⁴⁵ 

Kejadian 33:8

33:8 Esau ⁴⁶  then asked, “What did you intend ⁴⁷  by sending all these herds to meet me?” ⁴⁸  Jacob ⁴⁹  replied, “To find favor in your sight, my lord.”

Kejadian 34:2

34:2 When Shechem son of Hamor the Hivite, who ruled that area, saw her, he grabbed her, forced himself on her, ⁵⁰  and sexually assaulted her. ⁵¹ 

Kejadian 34:18

34:18 Their offer pleased Hamor and his son Shechem. ⁵² 

Kejadian 34:20

34:20 So Hamor and his son Shechem went to the gate ⁵³  of their city and spoke to the men of their city,

Kejadian 34:27

34:27 Jacob’s sons killed them ⁵⁴  and looted the city because their sister had been violated. ⁵⁵ 

Kejadian 37:18

37:18 Now Joseph’s brothers ⁵⁶  saw him from a distance, and before he reached them, they plotted to kill him.

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ⁵⁷  Potiphar appointed Joseph ⁵⁸  overseer of his household and put him in charge ⁵⁹  of everything he owned.

Kejadian 39:10

39:10 Even though she continued to speak ⁶⁰  to Joseph day after day, he did not respond ⁶¹  to her invitation to have sex with her. ⁶² 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁶³  He granted him favor in the sight of the prison warden. ⁶⁴ 

Kejadian 41:25

41:25 Then Joseph said to Pharaoh, “Both dreams of Pharaoh have the same meaning. ⁶⁵  God has revealed ⁶⁶  to Pharaoh what he is about to do. ⁶⁷ 

Kejadian 41:33

41:33 “So now Pharaoh should look ⁶⁸  for a wise and discerning man ⁶⁹  and give him authority ⁷⁰  over all the land of Egypt.

Kejadian 41:39

41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ⁷¹  as you are!

Kejadian 41:52

41:52 He named the second child Ephraim, ⁷²  saying, ⁷³  “Certainly ⁷⁴  God has made me fruitful in the land of my suffering.”

Kejadian 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ⁷⁵  as if we were ⁷⁶  spying on the land.

Kejadian 45:2

45:2 He wept loudly; ⁷⁷  the Egyptians heard it and Pharaoh’s household heard about it. ⁷⁸ 

Kejadian 45:16

45:16 Now it was reported ⁷⁹  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ⁸⁰  Pharaoh and his servants.

Kejadian 45:21

45:21 So the sons of Israel did as he said. ⁸¹  Joseph gave them wagons as Pharaoh had instructed, ⁸²  and he gave them provisions for the journey.

Kejadian 49:3

49:3 Reuben, you are my firstborn,

my might and the beginning of my strength,

outstanding in dignity, outstanding in power.

Kejadian 49:33

49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went ⁸³  to his people.

Kejadian 50:7

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ⁸⁴  of his household, all the senior officials of the land of Egypt,

[3:10]  ¹ tn Heb “and he said.”

[3:10]  ² tn Heb “your sound.” If one sees a storm theophany here (see the note on the word “time” in v. 8), then one could translate, “your powerful voice.”

[3:12]  ³ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ⁴ tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[4:11]  ⁵ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[6:21]  ⁶ tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.

[6:21]  ⁷ tn Heb “from all food,” meaning “some of every kind of food.”

[6:21]  ⁸ tn Or “will be eaten.”

[6:21]  ⁹ tn Heb “and gather it to you.”

[8:3]  ¹⁰ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ¹¹ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ¹² tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[10:11]  ¹³ tn The subject of the verb translated “went” is probably still Nimrod. However, it has also been interpreted that “Ashur went,” referring to a derivative power.

[10:11]  ¹⁴ tn Heb “Asshur.”

[10:11]  ¹⁵ sn Nineveh was an ancient Assyrian city situated on the Tigris River.

[10:11]  ¹⁶ sn The name Rehoboth-Ir means “and broad streets of a city,” perhaps referring to a suburb of Nineveh.

[10:11]  ¹⁷ sn Calah (modern Nimrud) was located twenty miles north of Nineveh.

[13:11]  ¹⁸ tn Heb “Lot traveled.” The proper name has not been repeated in the translation at this point for stylistic reasons.

[13:11]  ¹⁹ tn Heb “a man from upon his brother.”

[13:11]  sn Separated from each other. For a discussion of the significance of this event, see L. R. Helyer, “The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives,” JSOT 26 (1983): 77-88.

[14:1]  ²⁰ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ²¹ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ²² tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[14:22]  ²³ tn Abram takes an oath, raising his hand as a solemn gesture. The translation understands the perfect tense as having an instantaneous nuance: “Here and now I raise my hand.”

[14:22]  ²⁴ tn The words “and vow” are not in the Hebrew text, but are supplied in the translation for clarification.

[15:16]  ²⁵ sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

[15:16]  ²⁶ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ²⁷ tn Heb “is not yet complete.”

[15:16]  sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.

[16:14]  ²⁸ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ²⁹ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ³⁰ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[17:11]  ³¹ tn Or “sign.”

[18:3]  ³² tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ³³ tn Heb “do not pass by from upon your servant.”

[19:18]  ³⁴ tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).

[21:30]  ³⁵ tn Heb “that it be for me for a witness.”

[21:30]  ³⁶ sn This well. Since the king wanted a treaty to share in Abraham’s good fortune, Abraham used the treaty to secure ownership of and protection for the well he dug. It would be useless to make a treaty to live in this territory if he had no rights to the water. Abraham consented to the treaty, but added his rider to it.

[24:25]  ³⁷ tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:25]  ³⁸ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[24:55]  ³⁹ tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.

[30:27]  ⁴⁰ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ⁴¹ tn Or perhaps “I have grown rich and the Lord has blessed me” (cf. NEB). See J. Finkelstein, “An Old Babylonian Herding Contract and Genesis 31:38f.,” JAOS 88 (1968): 34, n. 19.

[31:3]  ⁴² tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁴³ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:47]  ⁴⁴ sn Jegar Sahadutha. Laban the Aramean gave the place an Aramaic name which means “witness pile” or “the pile is a witness.”

[31:47]  ⁴⁵ sn Galeed also means “witness pile” or “the pile is a witness,” but this name is Canaanite or Western Semitic and closer to later Hebrew. Jacob, though certainly capable of speaking Aramaic, here prefers to use the western dialect.

[33:8]  ⁴⁶ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:8]  ⁴⁷ tn Heb “Who to you?”

[33:8]  ⁴⁸ tn Heb “all this camp which I met.”

[33:8]  ⁴⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[34:2]  ⁵⁰ tn Heb “and he took her and lay with her.” The suffixed form following the verb appears to be the sign of the accusative instead of the preposition, but see BDB 1012 s.v. שָׁכַב.

[34:2]  ⁵¹ tn The verb עָנָה (’anah) in the Piel stem can have various shades of meaning, depending on the context: “to defile; to mistreat; to violate; to rape; to shame; to afflict.” Here it means that Shechem violated or humiliated Dinah by raping her.

[34:18]  ⁵² tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[34:20]  ⁵³ sn The gate. In an ancient Near Eastern city the gate complex was the location for conducting important public business.

[34:27]  ⁵⁴ tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.

[34:27]  ⁵⁵ tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.

[37:18]  ⁵⁶ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[39:4]  ⁵⁷ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ⁵⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ⁵⁹ tn Heb “put into his hand.”

[39:10]  ⁶⁰ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ⁶¹ tn Heb “listen to.”

[39:10]  ⁶² tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[39:21]  ⁶³ tn Heb “and he extended to him loyal love.”

[39:21]  ⁶⁴ tn Or “the chief jailer” (also in the following verses).

[41:25]  ⁶⁵ tn Heb “the dream of Pharaoh is one.”

[41:25]  ⁶⁶ tn Heb “declared.”

[41:25]  ⁶⁷ tn The active participle here indicates what is imminent.

[41:33]  ⁶⁸ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ⁶⁹ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ⁷⁰ tn Heb “and let him set him.”

[41:39]  ⁷¹ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[41:52]  ⁷² sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.

[41:52]  ⁷³ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ⁷⁴ tn Or “for.”

[42:30]  ⁷⁵ tn Heb “made us.”

[42:30]  ⁷⁶ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[45:2]  ⁷⁷ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

[45:2]  ⁷⁸ tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

[45:16]  ⁷⁹ tn Heb “and the sound was heard.”

[45:16]  ⁸⁰ tn Heb “was good in the eyes of.”

[45:21]  ⁸¹ tn Heb “and the sons of Israel did so.”

[45:21]  ⁸² tn Heb “according to the mouth of Pharaoh.”

[49:33]  ⁸³ tn Heb “was gathered.”

[50:7]  ⁸⁴ tn Or “dignitaries”; Heb “elders.”