Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ⁴  While they were in the field, Cain attacked ⁵  his brother ⁶  Abel and killed him.

Kejadian 5:3

5:3 When ⁷  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ⁸ 

Noah was a godly man; he was blameless ⁹ 

among his contemporaries. ¹⁰  He ¹¹  walked with ¹²  God.

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹³  so that ¹⁴  we may make a name for ourselves. Otherwise ¹⁵  we will be scattered ¹⁶  across the face of the entire earth.”

Kejadian 14:15

14:15 Then, during the night, ¹⁷  Abram ¹⁸  divided his forces ¹⁹  against them and defeated them. He chased them as far as Hobah, which is north ²⁰  of Damascus.

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ²¹  servant is under your authority, ²²  do to her whatever you think best.” ²³  Then Sarai treated Hagar ²⁴  harshly, ²⁵  so she ran away from Sarai. ²⁶ 

Kejadian 18:5

18:5 And let me get ²⁷  a bit of food ²⁸  so that you may refresh yourselves ²⁹  since you have passed by your servant’s home. After that you may be on your way.” ³⁰  “All right,” they replied, “you may do as you say.”

Kejadian 19:28

19:28 He looked out toward ³¹  Sodom and Gomorrah and all the land of that region. ³²  As he did so, he saw the smoke rising up from the land like smoke from a furnace. ³³ 

Kejadian 22:13

22:13 Abraham looked up ³⁴  and saw ³⁵  behind him ³⁶  a ram caught in the bushes by its horns. So he ³⁷  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 28:4

28:4 May he give you and your descendants the blessing he gave to Abraham ³⁸  so that you may possess the land ³⁹  God gave to Abraham, the land where you have been living as a temporary resident.” ⁴⁰ 

Kejadian 29:8

29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ⁴¹  the sheep.”

Kejadian 29:10

29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ⁴²  and the sheep of his uncle Laban, he ⁴³  went over ⁴⁴  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ⁴⁵ 

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ⁴⁶  Then I’ll depart, ⁴⁷  because you know how hard I’ve worked for you.” ⁴⁸ 

Kejadian 34:22

34:22 Only on this one condition will these men consent to live with us and become one people: They demand ⁴⁹  that every male among us be circumcised just as they are circumcised.

Kejadian 36:15

36:15 These were the chiefs ⁵⁰  among the descendants ⁵¹  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 37:22

37:22 Reuben continued, ⁵²  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁵³  (Reuben said this ⁵⁴  so he could rescue Joseph ⁵⁵  from them ⁵⁶  and take him back to his father.)

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁵⁷ 

Kejadian 41:56

41:56 While the famine was over all the earth, ⁵⁸  Joseph opened the storehouses ⁵⁹  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:22

42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ⁶⁰ 

Kejadian 42:27

42:27 When one of them ⁶¹  opened his sack to get feed for his donkey at their resting place, ⁶²  he saw his money in the mouth of his sack. ⁶³ 

Kejadian 42:36-37

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁶⁴  Simeon is gone. ⁶⁵  And now you want to take ⁶⁶  Benjamin! Everything is against me.”

42:37 Then Reuben said to his father, “You may ⁶⁷  put my two sons to death if I do not bring him back to you. Put him in my care ⁶⁸  and I will bring him back to you.”

Kejadian 43:8

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ⁶⁹  Then we will live ⁷⁰  and not die – we and you and our little ones.

Kejadian 44:1

The Final Test

44:1 He instructed the servant who was over his household, “Fill the sacks of the men with as much food as they can carry and put each man’s money in the mouth of his sack.

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 44:32

44:32 Indeed, ⁷¹  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 45:5

45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, ⁷²  for God sent me ⁷³  ahead of you to preserve life!

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁷⁴  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁷⁵ 

[1:11]  ¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[4:8]  ⁴ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ⁵ tn Heb “arose against” (in a hostile sense).

[4:8]  ⁶ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[5:3]  ⁷ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[6:9]  ⁸ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ⁹ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ¹⁰ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ¹¹ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹² tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[11:4]  ¹³ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ¹⁴ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ¹⁵ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹⁶ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[14:15]  ¹⁷ tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ¹⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ¹⁹ tn Heb “he divided himself…he and his servants.”

[14:15]  ²⁰ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[16:6]  ²¹ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ²² tn Heb “in your hand.”

[16:6]  ²³ tn Heb “what is good in your eyes.”

[16:6]  ²⁴ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ²⁵ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ²⁶ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[18:5]  ²⁷ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ²⁸ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ²⁹ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ³⁰ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[19:28]  ³¹ tn Heb “upon the face of.”

[19:28]  ³² tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:28]  ³³ tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

[19:28]  sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

[22:13]  ³⁴ tn Heb “lifted his eyes.”

[22:13]  ³⁵ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ³⁶ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ³⁷ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[28:4]  ³⁸ tn Heb “and may he give to you the blessing of Abraham, to you and to your offspring with you.” The name “Abraham” is an objective genitive here; this refers to the blessing that God gave to Abraham.

[28:4]  ³⁹ tn The words “the land” have been supplied in the translation for clarity.

[28:4]  ⁴⁰ tn Heb “the land of your sojournings,” that is, the land where Jacob had been living as a resident alien, as his future descendants would after him.

[29:8]  ⁴¹ tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[29:10]  ⁴² tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ⁴³ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ⁴⁴ tn Heb “drew near, approached.”

[29:10]  ⁴⁵ tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[30:26]  ⁴⁶ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ⁴⁷ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ⁴⁸ tn Heb “for you, you know my service [with] which I have served you.”

[34:22]  ⁴⁹ tn Heb “when every one of our males is circumcised.”

[36:15]  ⁵⁰ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ⁵¹ tn Or “sons.”

[37:22]  ⁵² tn Heb “and Reuben said to them.”

[37:22]  ⁵³ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ⁵⁴ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁵⁵ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁵⁶ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[39:22]  ⁵⁷ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[41:56]  ⁵⁸ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ⁵⁹ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[42:22]  ⁶⁰ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[42:27]  ⁶¹ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ⁶² tn Heb “at the lodging place.”

[42:27]  ⁶³ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[42:36]  ⁶⁴ tn Heb “is not.”

[42:36]  ⁶⁵ tn Heb “is not.”

[42:36]  ⁶⁶ tn The nuance of the imperfect verbal form is desiderative here.

[42:37]  ⁶⁷ tn The nuance of the imperfect verbal form is permissive here.

[42:37]  ⁶⁸ tn Heb “my hand.”

[43:8]  ⁶⁹ tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ⁷⁰ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[44:32]  ⁷¹ tn Or “for.”

[45:5]  ⁷² tn Heb “let there not be anger in your eyes.”

[45:5]  ⁷³ sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

[50:20]  ⁷⁴ tn Heb “you devised against me evil.”

[50:20]  ⁷⁵ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”