Kejadian 6:11

6:11 The earth was ruined ¹  in the sight of ²  God; the earth was filled with violence. ³ 

Kejadian 7:19

7:19 The waters completely inundated ⁴  the earth so that even ⁵  all the high mountains under the entire sky were covered.

Kejadian 19:27

19:27 Abraham got up early in the morning and went ⁶  to the place where he had stood before the Lord.

Kejadian 21:31

21:31 That is why he named that place ⁷  Beer Sheba, ⁸  because the two of them swore ⁹  an oath there.

Kejadian 24:23

24:23 “Whose daughter are you?” he asked. ¹⁰  “Tell me, is there room in your father’s house for us to spend the night?”

Kejadian 33:20

33:20 There he set up an altar and called it “The God of Israel is God.” ¹¹ 

Kejadian 35:21

35:21 Then Israel traveled on and pitched his tent beyond Migdal Eder. ¹² 

Kejadian 41:1

Joseph’s Rise to Power

41:1 At the end of two full years ¹³  Pharaoh had a dream. ¹⁴  As he was standing by the Nile,

Kejadian 41:17

41:17 Then Pharaoh said to Joseph, “In my dream I was standing ¹⁵  by the edge of the Nile.

Kejadian 43:19

43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.

Kejadian 45:24

45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” ¹⁶ 

Kejadian 47:31

47:31 Jacob ¹⁷  said, “Swear to me that you will do so.” ¹⁸  So Joseph ¹⁹  gave him his word. ²⁰  Then Israel bowed down ²¹  at the head of his bed. ²² 

Kejadian 50:18

50:18 Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.”

[6:11]  ¹ tn Apart from Gen 6:11-12, the Niphal form of this verb occurs in Exod 8:20 HT (8:24 ET), where it describes the effect of the swarms of flies on the land of Egypt; Jer 13:7 and 18:4, where it is used of a “ruined” belt and “marred” clay pot, respectively; and Ezek 20:44, where it describes Judah’s morally “corrupt” actions. The sense “morally corrupt” fits well in Gen 6:11 because of the parallelism (note “the earth was filled with violence”). In this case “earth” would stand by metonymy for its sinful inhabitants. However, the translation “ruined” works just as well, if not better. In this case humankind’s sin is viewed has having an adverse effect upon the earth. Note that vv. 12b-13 make a distinction between the earth and the living creatures who live on it.

[6:11]  ² tn Heb “before.”

[6:11]  ³ tn The Hebrew word translated “violence” refers elsewhere to a broad range of crimes, including unjust treatment (Gen 16:5; Amos 3:10), injurious legal testimony (Deut 19:16), deadly assault (Gen 49:5), murder (Judg 9:24), and rape (Jer 13:22).

[7:19]  ⁴ tn Heb “and the waters were great exceedingly, exceedingly.” The repetition emphasizes the depth of the waters.

[7:19]  ⁵ tn Heb “and.”

[19:27]  ⁶ tn The words “and went” are supplied in the translation for stylistic reasons.

[21:31]  ⁷ tn Heb “that is why he called that place.” Some translations render this as an impersonal passive, “that is why that place was called.”

[21:31]  ⁸ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of the oath” or “well of the seven.” Both the verb “to swear” and the number “seven” have been used throughout the account. Now they are drawn in as part of the explanation of the significance of the name.

[21:31]  ⁹ sn The verb forms a wordplay with the name Beer Sheba.

[24:23]  ¹⁰ tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[33:20]  ¹¹ tn Heb “God, the God of Israel.” Rather than translating the name, a number of modern translations merely transliterate it from the Hebrew as “El Elohe Israel” (cf. NIV, NRSV, REB). It is not entirely clear how the name should be interpreted grammatically. One option is to supply an equative verb, as in the translation: “The God of Israel [is] God.” Another interpretive option is “the God of Israel [is] strong [or “mighty”].” Buying the land and settling down for a while was a momentous step for the patriarch, so the commemorative naming of the altar is significant.

[35:21]  ¹² sn The location of Migdal Eder is not given. It appears to be somewhere between Bethlehem and Hebron. Various traditions have identified it as at the shepherds’ fields near Bethlehem (the Hebrew name Migdal Eder means “tower of the flock”; see Mic 4:8) or located it near Solomon’s pools.

[41:1]  ¹³ tn Heb “two years, days.”

[41:1]  ¹⁴ tn Heb “was dreaming.”

[41:17]  ¹⁵ tn Heb “In my dream look, I was standing.” The use of the particle הִנֵּה (hinneh, “look”) here (and also in vv. 18, 19, 22, 23) invites the hearer (within the context of the narrative, Joseph; but in the broader sense the reader or hearer of the Book of Genesis) to observe the scene through Pharaoh’s eyes.

[45:24]  ¹⁶ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

[47:31]  ¹⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[47:31]  ¹⁸ tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.

[47:31]  ¹⁹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[47:31]  ²⁰ tn Heb “swore on oath to him.”

[47:31]  ²¹ sn The Hebrew verb normally means “bow down,” especially in worship or prayer. Here it might simply mean “bend low,” perhaps from weakness or approaching death. The narrative is ambiguous at this point and remains open to all these interpretations.

[47:31]  ²² tc The MT reads מִטָּה (mittah, “bed, couch”). The LXX reads the word as מַטֶּה (matteh, “staff, rod”) and interprets this to mean that Jacob bowed down in worship while leaning on the top of his staff. The LXX reading was used in turn by the writer of the Letter to the Hebrews (Heb 11:21).