Kejadian 3:2

3:2 The woman said to the serpent, “We may eat ¹  of the fruit from the trees of the orchard;

Kejadian 4:4

4:4 But Abel brought ²  some of the firstborn of his flock – even the fattest ³  of them. And the Lord was pleased with ⁴  Abel and his offering,

Kejadian 4:9

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ⁵  And he replied, “I don’t know! Am I my brother’s guardian?” ⁶ 

Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ⁷  began to worship ⁸  the Lord.

Kejadian 5:29

5:29 He named him Noah, ⁹  saying, “This one will bring us comfort ¹⁰  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ¹¹  began to multiply on the face of the earth, and daughters were born ¹²  to them, ¹³ 

Kejadian 7:15

7:15 Pairs ¹⁴  of all creatures ¹⁵  that have the breath of life came into the ark to Noah.

Kejadian 11:8

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ¹⁶  the city.

Kejadian 15:4

15:4 But look, ¹⁷  the word of the Lord came to him: “This man ¹⁸  will not be your heir, ¹⁹  but instead ²⁰  a son ²¹  who comes from your own body will be ²²  your heir.” ²³ 

Kejadian 16:7

16:7 The Lord’s angel ²⁴  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ²⁵ 

Kejadian 17:2

17:2 Then I will confirm my covenant ²⁶  between me and you, and I will give you a multitude of descendants.” ²⁷ 

Kejadian 17:5

17:5 No longer will your name be ²⁸  Abram. Instead, your name will be Abraham ²⁹  because I will make you ³⁰  the father of a multitude of nations.

Kejadian 18:20

18:20 So the Lord said, “The outcry against ³¹  Sodom and Gomorrah is so great and their sin so blatant ³² 

Kejadian 18:22

18:22 The two men turned ³³  and headed ³⁴  toward Sodom, but Abraham was still standing before the Lord. ³⁵ 

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 24:50-51

24:50 Then Laban and Bethuel replied, “This is the Lord’s doing. ³⁶  Our wishes are of no concern. ³⁷  24:51 Rebekah stands here before you. Take her and go so that she may become ³⁸  the wife of your master’s son, just as the Lord has decided.” ³⁹ 

Kejadian 24:56

24:56 But he said to them, “Don’t detain me – the Lord ⁴⁰  has granted me success on my journey. Let me leave now so I may return ⁴¹  to my master.”

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ⁴²  So Esau ⁴³  swore an oath to him and sold his birthright ⁴⁴  to Jacob.

Kejadian 26:2

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ⁴⁵  settle down in the land that I will point out to you. ⁴⁶ 

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ⁴⁷  because the Lord blessed him. ⁴⁸ 

Kejadian 27:7

27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ⁴⁹  it and bless you ⁵⁰  in the presence of the Lord ⁵¹  before I die.’

Kejadian 28:16

28:16 Then Jacob woke up ⁵²  and thought, ⁵³  “Surely the Lord is in this place, but I did not realize it!”

Kejadian 28:18

28:18 Early ⁵⁴  in the morning Jacob ⁵⁵  took the stone he had placed near his head ⁵⁶  and set it up as a sacred stone. ⁵⁷  Then he poured oil on top of it.

Kejadian 30:27

30:27 But Laban said to him, “If I have found favor in your sight, please stay here, ⁵⁸  for I have learned by divination ⁵⁹  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 ⁶⁰  and to your relatives. I will be with you.” ⁶¹ 

Kejadian 31:49

31:49 It was also called Mizpah ⁶²  because he said, “May the Lord watch ⁶³  between us ⁶⁴  when we are out of sight of one another. ⁶⁵ 

Kejadian 39:2

39:2 The Lord was with Joseph. He was successful ⁶⁶  and lived ⁶⁷  in the household of his Egyptian master.

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ⁶⁸  He granted him favor in the sight of the prison warden. ⁶⁹ 

Kejadian 50:16

50:16 So they sent word ⁷⁰  to Joseph, saying, “Your father gave these instructions before he died:

[3:2]  ¹ tn There is a notable change between what the Lord God had said and what the woman says. God said “you may freely eat” (the imperfect with the infinitive absolute, see 2:16), but the woman omits the emphatic infinitive, saying simply “we may eat.” Her words do not reflect the sense of eating to her heart’s content.

[4:4]  ² tn Heb “But Abel brought, also he….” The disjunctive clause (conjunction + subject + verb) stresses the contrast between Cain’s offering and Abel’s.

[4:4]  ³ tn Two prepositional phrases are used to qualify the kind of sacrifice that Abel brought: “from the firstborn” and “from the fattest of them.” These also could be interpreted as a hendiadys: “from the fattest of the firstborn of the flock.” Another option is to understand the second prepositional phrase as referring to the fat portions of the sacrificial sheep. In this case one may translate, “some of the firstborn of his flock, even some of their fat portions” (cf. NEB, NIV, NRSV).

[4:4]  sn Here are two types of worshipers – one (Cain) merely discharges a duty at the proper time, while the other (Abel) goes out of his way to please God with the first and the best.

[4:4]  ⁴ tn The Hebrew verb שָׁעָה (sha’ah) simply means “to gaze at, to have regard for, to look on with favor [or “with devotion”].” The text does not indicate how this was communicated, but it indicates that Cain and Abel knew immediately. Either there was some manifestation of divine pleasure given to Abel and withheld from Cain (fire consuming the sacrifice?), or there was an inner awareness of divine response.

[4:9]  ⁵ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ⁶ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[4:26]  ⁷ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ⁸ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[5:29]  ⁹ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ¹⁰ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[6:1]  ¹¹ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ¹² tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ¹³ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[7:15]  ¹⁴ tn Heb “two two” meaning “in twos.”

[7:15]  ¹⁵ tn Heb “flesh.”

[11:8]  ¹⁶ tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.

[15:4]  ¹⁷ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹⁸ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹⁹ tn Heb “inherit you.”

[15:4]  ²⁰ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ²¹ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ²² tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ²³ tn Heb “will inherit you.”

[16:7]  ²⁴ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ²⁵ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[17:2]  ²⁶ 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]  ²⁷ tn Heb “I will multiply you exceedingly, exceedingly.” The repetition is emphatic.

[17:5]  ²⁸ tn Heb “will your name be called.”

[17:5]  ²⁹ sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ³⁰ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[18:20]  ³¹ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ³² tn Heb “heavy.”

[18:22]  ³³ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ³⁴ tn Heb “went.”

[18:22]  ³⁵ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[24:50]  ³⁶ tn Heb “From the Lord the matter has gone out.”

[24:50]  ³⁷ tn Heb “We are not able to speak to you bad or good.” This means that Laban and Bethuel could not say one way or the other what they wanted, for they viewed it as God’s will.

[24:51]  ³⁸ tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ³⁹ tn Heb “as the Lord has spoken.”

[24:56]  ⁴⁰ tn The disjunctive clause is circumstantial, indicating a reason for the preceding request.

[24:56]  ⁴¹ tn After the preceding imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[25:33]  ⁴² tn Heb “Swear to me today.”

[25:33]  ⁴³ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ⁴⁴ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[26:2]  ⁴⁵ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

[26:2]  ⁴⁶ tn Heb “say to you.”

[26:12]  ⁴⁷ tn Heb “a hundredfold.”

[26:12]  ⁴⁸ tn This final clause explains why Isaac had such a bountiful harvest.

[27:7]  ⁴⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ⁵⁰ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ⁵¹ 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.

[28:16]  ⁵² tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ⁵³ tn Heb “said.”

[28:18]  ⁵⁴ tn Heb “and he got up early…and he took.”

[28:18]  ⁵⁵ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ⁵⁶ tn See the note on this phrase in v. 11.

[28:18]  ⁵⁷ tn Heb “standing stone.”

[28:18]  sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.

[30:27]  ⁵⁸ tn The words “please stay here” have been supplied in the translation for clarification and for stylistic reasons.

[30:27]  ⁵⁹ 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]  ⁶⁰ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁶¹ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[31:49]  ⁶² tn Heb “and Mizpah.”

[31:49]  ⁶³ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ⁶⁴ tn Heb “between me and you.”

[31:49]  ⁶⁵ tn Heb “for we will be hidden, each man from his neighbor.”

[39:2]  ⁶⁶ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

[39:2]  ⁶⁷ tn Heb “and he was.”

[39:21]  ⁶⁸ tn Heb “and he extended to him loyal love.”

[39:21]  ⁶⁹ tn Or “the chief jailer” (also in the following verses).

[50:16]  ⁷⁰ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.