Kejadian 1:10

1:10 God called the dry ground “land” ¹  and the gathered waters he called “seas.” God saw that it was good.

Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ²  or else you will die.’” ³ 

Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ⁴  for 300 years, ⁵  and he had other ⁶  sons and daughters.

Kejadian 6:20

6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ⁷ 

Kejadian 7:16

7:16 Those that entered were male and female, ⁸  just as God commanded him. Then the Lord shut him in.

Kejadian 10:19

10:19 and the borders of Canaan extended ⁹  from Sidon ¹⁰  all the way to ¹¹  Gerar as far as Gaza, and all the way to ¹²  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

Kejadian 12:2

12:2 Then I will make you ¹³  into a great nation, and I will bless you, ¹⁴ 

and I will make your name great, ¹⁵ 

so that you will exemplify divine blessing. ¹⁶ 

Kejadian 14:9

14:9 Kedorlaomer king of Elam, Tidal king of nations, ¹⁷  Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against ¹⁸  five.

Kejadian 14:20

14:20 Worthy of praise is ¹⁹  the Most High God,

who delivered ²⁰  your enemies into your hand.”

Abram gave Melchizedek ²¹  a tenth of everything.

Kejadian 16:3

16:3 So after Abram had lived ²²  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ²³  to her husband to be his wife. 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 17:10

17:10 This is my requirement that you and your descendants after you must keep: ²⁷  Every male among you must be circumcised. ²⁸ 

Kejadian 17:27

17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.

Kejadian 21:2

21:2 So Sarah became pregnant ²⁹  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 23:18

23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. ³⁰ 

Kejadian 25:13

25:13 These are the names of Ishmael’s sons, by their names according to their records: ³¹  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 27:4

27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ³²  I will eat it so that I may bless you ³³  before I die.”

Kejadian 27:7

27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ³⁴  it and bless you ³⁵  in the presence of the Lord ³⁶  before I die.’

Kejadian 27:9

27:9 Go to the flock and get me two of the best young goats. I’ll prepare ³⁷  them in a tasty way for your father, just the way he loves them.

Kejadian 27:12

27:12 My father may touch me! Then he’ll think I’m mocking him ³⁸  and I’ll bring a curse on myself instead of a blessing.”

Kejadian 27:40

27:40 You will live by your sword

but you will serve your brother.

When you grow restless,

you will tear off his yoke

from your neck.” ³⁹ 

Kejadian 30:36

30:36 Then he separated them from Jacob by a three-day journey, ⁴⁰  while ⁴¹  Jacob was taking care of the rest of Laban’s flocks.

Kejadian 31:18

31:18 He took ⁴²  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ⁴³ 

Kejadian 34:10

34:10 You may live ⁴⁴  among us, and the land will be open to you. ⁴⁵  Live in it, travel freely in it, ⁴⁶  and acquire property in it.”

Kejadian 35:14

35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ⁴⁷  He poured out a drink offering on it, and then he poured oil on it. ⁴⁸ 

Kejadian 38:5

38:5 Then she had ⁴⁹  yet another son, whom she named Shelah. She gave birth to him in Kezib. ⁵⁰ 

Kejadian 40:19

40:19 In three more days Pharaoh will decapitate you ⁵¹  and impale you on a pole. Then the birds will eat your flesh from you.”

Kejadian 41:35

41:35 They should gather all the excess food ⁵²  during these good years that are coming. By Pharaoh’s authority ⁵³  they should store up grain so the cities will have food, ⁵⁴  and they should preserve it. ⁵⁵ 

Kejadian 41:42

41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ⁵⁶  clothes and put a gold chain around his neck.

Kejadian 42:9

42:9 Then Joseph remembered ⁵⁷  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!” ⁵⁸ 

Kejadian 46:17

46:17 The sons of Asher:

Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.

The sons of Beriah were Heber and Malkiel.

Kejadian 46:20

46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, ⁵⁹  bore them to him.

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 49:30

49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite.

[1:10]  ¹ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[3:3]  ² sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ³ tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[5:22]  ⁴ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ⁵ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ⁶ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[6:20]  ⁷ tn Heb “to keep alive.”

[7:16]  ⁸ tn Heb “Those that went in, male and female from all flesh they went in.”

[10:19]  ⁹ tn Heb “were.”

[10:19]  ¹⁰ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ¹¹ tn Heb “as you go.”

[10:19]  ¹² tn Heb “as you go.”

[12:2]  ¹³ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ¹⁴ sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ¹⁵ tn Or “I will make you famous.”

[12:2]  ¹⁶ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[14:9]  ¹⁷ tn Or “Goyim.” See the note on the word “nations” in 14:1.

[14:9]  ¹⁸ tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

[14:20]  ¹⁹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ²⁰ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ²¹ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[16:3]  ²² tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ²³ tn Heb “the Egyptian, her female servant.”

[16:3]  ²⁴ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[17:4]  ²⁵ tn Heb “I.”

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

[17:10]  ²⁷ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ²⁸ sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[21:2]  ²⁹ tn Or “she conceived.”

[23:18]  ³⁰ 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.

[25:13]  ³¹ tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[27:4]  ³² tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ³³ 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]  ³⁴ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ³⁵ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ³⁶ 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.

[27:9]  ³⁷ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:12]  ³⁸ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

[27:40]  ³⁹ sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.

[30:36]  ⁴⁰ tn Heb “and he put a journey of three days between himself and Jacob.”

[30:36]  sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.

[30:36]  ⁴¹ tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

[31:18]  ⁴² tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ⁴³ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[34:10]  ⁴⁴ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ⁴⁵ tn Heb “before you.”

[34:10]  ⁴⁶ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[35:14]  ⁴⁷ 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]  ⁴⁸ 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.

[38:5]  ⁴⁹ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ⁵⁰ tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[40:19]  ⁵¹ tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.

[41:35]  ⁵² tn Heb “all the food.”

[41:35]  ⁵³ tn Heb “under the hand of Pharaoh.”

[41:35]  ⁵⁴ tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.

[41:35]  ⁵⁵ tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.

[41:42]  ⁵⁶ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

[42:9]  ⁵⁷ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ⁵⁸ tn Heb “to see the nakedness of the land you have come.”

[46:20]  ⁵⁹ sn On is another name for the city of Heliopolis.