Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ¹  me some fruit ²  from the tree and I ate it.”

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 6:12

6:12 God saw the earth, and indeed ³  it was ruined, ⁴  for all living creatures ⁵  on the earth were sinful. ⁶ 

Kejadian 10:15

10:15 Canaan was the father of ⁷  Sidon his firstborn, ⁸  Heth, ⁹ 

Kejadian 12:19

12:19 Why did you say, ‘She is my sister,’ so that I took her ¹⁰  to be my wife? ¹¹  Here is your wife! ¹²  Take her and go!” ¹³ 

Kejadian 14:9

14:9 Kedorlaomer king of Elam, Tidal king of nations, ¹⁴  Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against ¹⁵  five.

Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ¹⁶  the Most High God,

Creator ¹⁷  of heaven and earth. ¹⁸ 

Kejadian 14:21

14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.”

Kejadian 16:1

The Birth of Ishmael

16:1 Now Sarai, ¹⁹  Abram’s wife, had not given birth to any children, ²⁰  but she had an Egyptian servant ²¹  named Hagar. ²² 

Kejadian 17:2

17:2 Then I will confirm my covenant ²³  between me and you, and I will give you a multitude of descendants.” ²⁴ 

Kejadian 17:4

17:4 “As for me, ²⁵  this ²⁶  is my covenant with you: You will be the father of a multitude of nations.

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ²⁷  “After I am worn out will I have pleasure, ²⁸  especially when my husband is old too?” ²⁹ 

Kejadian 18:26

18:26 So the Lord replied, “If I find in the city of Sodom fifty godly people, I will spare the whole place for their sake.”

Kejadian 19:38

19:38 The younger daughter also gave birth to a son and named him Ben-Ammi. ³⁰  He is the ancestor of the Ammonites of today.

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 21:9

21:9 But Sarah noticed ³¹  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ³² 

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ³³  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ³⁴  replied.

Kejadian 23:18-19

23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. ³⁵ 

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Kejadian 24:2

24:2 Abraham said to his servant, the senior one ³⁶  in his household who was in charge of everything he had, “Put your hand under my thigh ³⁷ 

Kejadian 24:13

24:13 Here I am, standing by the spring, ³⁸  and the daughters of the people ³⁹  who live in the town are coming out to draw water.

Kejadian 25:11

25:11 After Abraham’s death, God blessed ⁴⁰  his son Isaac. Isaac lived near Beer Lahai Roi. ⁴¹ 

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ⁴²  because the Lord blessed him. ⁴³ 

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ⁴⁴  Isaac sent them off; they separated on good terms. ⁴⁵ 

Kejadian 27:2

27:2 Isaac ⁴⁶  said, “Since ⁴⁷  I am so old, I could die at any time. ⁴⁸ 

Kejadian 27:4

27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ⁴⁹  I will eat it so that I may bless you ⁵⁰  before I die.”

Kejadian 27:7-8

27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ⁵¹  it and bless you ⁵²  in the presence of the Lord ⁵³  before I die.’ 27:8 Now then, my son, do ⁵⁴  exactly what I tell you! ⁵⁵ 

Kejadian 28:3

28:3 May the sovereign God ⁵⁶  bless you! May he make you fruitful and give you a multitude of descendants! ⁵⁷  Then you will become ⁵⁸  a large nation. ⁵⁹ 

Kejadian 30:2-3

30:2 Jacob became furious ⁶⁰  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ⁶¹  30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ⁶²  her so that she can bear ⁶³  children ⁶⁴  for me ⁶⁵  and I can have a family through her.” ⁶⁶ 

Kejadian 30:9

30:9 When Leah saw that she had stopped having children, she gave ⁶⁷  her servant Zilpah to Jacob as a wife.

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ⁶⁸  for I have learned by divination ⁶⁹  that the Lord has blessed me on account of you.”

Kejadian 33:8

33:8 Esau ⁷⁰  then asked, “What did you intend ⁷¹  by sending all these herds to meet me?” ⁷²  Jacob ⁷³  replied, “To find favor in your sight, my lord.”

Kejadian 34:6

34:6 Then Shechem’s father Hamor went to speak with Jacob about Dinah. ⁷⁴ 

Kejadian 35:5

35:5 and they started on their journey. ⁷⁵  The surrounding cities were afraid of God, ⁷⁶  and they did not pursue the sons of Jacob.

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ⁷⁷ 

Kejadian 35:14

35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ⁷⁸  He poured out a drink offering on it, and then he poured oil on it. ⁷⁹ 

Kejadian 35:20

35:20 Jacob set up a marker ⁸⁰  over her grave; it is ⁸¹  the Marker of Rachel’s Grave to this day.

Kejadian 35:26

35:26 The sons of Zilpah, Leah’s servant, were Gad and Asher.

These were the sons of Jacob who were born to him in Paddan Aram.

Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ⁸²  He tore his clothes,

Kejadian 41:4

41:4 The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.

Kejadian 41:21

41:21 When they had eaten them, ⁸³  no one would have known ⁸⁴  that they had done so, for they were just as bad-looking as before. Then I woke up.

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 ⁸⁵  as you are!

Kejadian 41:50

41:50 Two sons were born to Joseph before the famine came. ⁸⁶  Asenath daughter of Potiphera, priest of On, was their mother. ⁸⁷ 

Kejadian 42:5

42:5 So Israel’s sons came to buy grain among the other travelers, ⁸⁸  for the famine was severe in the land of Canaan.

Kejadian 42:9

42:9 Then Joseph remembered ⁸⁹  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ⁹⁰ 

Kejadian 45:6

45:6 For these past two years there has been famine in ⁹¹  the land and for five more years there will be neither plowing nor harvesting.

Kejadian 45:28

45:28 Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Kejadian 46:18

46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.

Kejadian 46:25

46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

Kejadian 49:24

49:24 But his bow will remain steady,

and his hands ⁹²  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ⁹³  the Shepherd, the Rock ⁹⁴  of Israel,

[3:12]  ¹ 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]  ² 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.

[6:12]  ³ tn Or “God saw how corrupt the earth was.”

[6:12]  ⁴ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ⁵ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ⁶ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[10:15]  ⁷ tn Heb “fathered.”

[10:15]  ⁸ sn Sidon was the foremost city in Phoenicia; here Sidon may be the name of its founder.

[10:15]  ⁹ tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

[12:19]  ¹⁰ tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ¹¹ tn Heb “to me for a wife.”

[12:19]  ¹² tn Heb “Look, your wife!”

[12:19]  ¹³ tn Heb “take and go.”

[14:9]  ¹⁴ tn Or “Goyim.” See the note on the word “nations” in 14:1.

[14:9]  ¹⁵ tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

[14:19]  ¹⁶ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ¹⁷ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ¹⁸ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[16:1]  ¹⁹ tn The disjunctive clause signals the beginning of a new episode in the story.

[16:1]  ²⁰ sn On the cultural background of the story of Sarai’s childlessness see J. Van Seters, “The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel,” JBL 87 (1968): 401-8.

[16:1]  ²¹ tn The Hebrew term שִׁפְחָה (shifkhah, translated “servant” here and in vv. 2, 3, 5, 6, and 8) refers to a menial female servant.

[16:1]  ²² sn The passage records the birth of Ishmael to Abram through an Egyptian woman. The story illustrates the limits of Abram’s faith as he tries to obtain a son through social custom. The barrenness of Sarai poses a challenge to Abram’s faith, just as the famine did in chap. 12. As in chap. 12, an Egyptian figures prominently. (Perhaps Hagar was obtained as a slave during Abram’s stay in Egypt.)

[17:2]  ²³ tn Following the imperative, the cohortative indicates consequence. If Abram is blameless, then the Lord will ratify the covenant. Earlier the Lord ratified part of his promise to Abram (see Gen 15:18-21), guaranteeing him that his descendants would live in the land. But the expanded form of the promise, which includes numerous descendants and eternal possession of the land, remains to be ratified. This expanded form of the promise is in view here (see vv. 2b, 4-8). See the note at Gen 15:18 and R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[17:2]  ²⁴ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[17:4]  ²⁵ tn Heb “I.”

[17:4]  ²⁶ tn Heb “is” (הִנֵּה, hinneh).

[18:12]  ²⁷ tn Heb “saying.”

[18:12]  ²⁸ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ²⁹ tn The word “too” has been added in the translation for stylistic reasons.

[19:38]  ³⁰ sn The name Ben-Ammi means “son of my people.” Like the account of Moab’s birth, this story is probably included in the narrative to portray the Ammonites, another perennial enemy of Israel, in a negative light.

[21:9]  ³¹ tn Heb “saw.”

[21:9]  ³² tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.

[21:9]  sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).

[22:1]  ³³ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ³⁴ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[23:18]  ³⁵ tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.

[23:18]  sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.

[24:2]  ³⁶ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ³⁷ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[24:13]  ³⁸ tn Heb “the spring of water.”

[24:13]  ³⁹ tn Heb “the men.”

[25:11]  ⁴⁰ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ⁴¹ sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[26:12]  ⁴² tn Heb “a hundredfold.”

[26:12]  ⁴³ tn This final clause explains why Isaac had such a bountiful harvest.

[26:31]  ⁴⁴ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁴⁵ tn Heb “and they went from him in peace.”

[27:2]  ⁴⁶ tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ⁴⁷ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ⁴⁸ tn Heb “I do not know the day of my death.”

[27:4]  ⁴⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ⁵⁰ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:7]  ⁵¹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ⁵² tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ⁵³ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:8]  ⁵⁴ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ⁵⁵ tn Heb “to that which I am commanding you.”

[28:3]  ⁵⁶ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

[28:3]  ⁵⁷ tn Heb “and make you fruitful and multiply you.” See Gen 17:6, 20 for similar terminology.

[28:3]  ⁵⁸ tn The perfect verbal form with vav (ו) consecutive here indicates consequence. The collocation הָיָה + preposition לְ (hayah + lÿ) means “become.”

[28:3]  ⁵⁹ tn Heb “an assembly of peoples.”

[30:2]  ⁶⁰ tn Heb “and the anger of Jacob was hot.”

[30:2]  ⁶¹ tn Heb “who has withheld from you the fruit of the womb.”

[30:3]  ⁶² tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ⁶³ tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ⁶⁴ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ⁶⁵ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ⁶⁶ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[30:9]  ⁶⁷ tn Heb “she took her servant Zilpah and gave her.” The verbs “took” and “gave” are treated as a hendiadys in the translation: “she gave.”

[30:27]  ⁶⁸ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ⁶⁹ 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.

[33:8]  ⁷⁰ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:8]  ⁷¹ tn Heb “Who to you?”

[33:8]  ⁷² tn Heb “all this camp which I met.”

[33:8]  ⁷³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[34:6]  ⁷⁴ tn Heb “went out to Jacob to speak with him.” The words “about Dinah” are not in the Hebrew text, but are supplied in the translation for clarity.

[35:5]  ⁷⁵ tn Heb “and they journeyed.”

[35:5]  ⁷⁶ tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[35:10]  ⁷⁷ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[35:14]  ⁷⁸ tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  ⁷⁹ tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[35:20]  ⁸⁰ tn Heb “standing stone.”

[35:20]  ⁸¹ tn Or perhaps “it is known as” (cf. NEB).

[37:29]  ⁸² tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[41:21]  ⁸³ tn Heb “when they went inside them.”

[41:21]  ⁸⁴ tn Heb “it was not known.”

[41:39]  ⁸⁵ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[41:50]  ⁸⁶ tn Heb “before the year of the famine came.”

[41:50]  ⁸⁷ tn Heb “gave birth for him.”

[42:5]  ⁸⁸ tn Heb “in the midst of the coming ones.”

[42:9]  ⁸⁹ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ⁹⁰ tn Heb “to see the nakedness of the land you have come.”

[45:6]  ⁹¹ tn Heb “the famine [has been] in the midst of.”

[49:24]  ⁹² tn Heb “the arms of his hands.”

[49:24]  ⁹³ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ⁹⁴ tn Or “Stone.”