Kejadian 1:13

1:13 There was evening, and there was morning, a third day.

Kejadian 1:19

1:19 There was evening, and there was morning, a fourth day.

Kejadian 1:23

1:23 There was evening, and there was morning, a fifth day.

Kejadian 2:25

2:25 The man and his wife were both naked, ¹  but they were not ashamed. ² 

Kejadian 4:15

4:15 But the Lord said to him, “All right then, ³  if anyone kills Cain, Cain will be avenged seven times as much.” ⁴  Then the Lord put a special mark ⁵  on Cain so that no one who found him would strike him down. ⁶ 

Kejadian 6:22

6:22 And Noah did all ⁷  that God commanded him – he did indeed. ⁸ 

Kejadian 9:8

9:8 God said to Noah and his sons, ⁹ 

Kejadian 9:20

9:20 Noah, a man of the soil, ¹⁰  began to plant a vineyard. ¹¹ 

Kejadian 13:4

13:4 This was the place where he had first built the altar, ¹²  and there Abram worshiped the Lord. ¹³ 

Kejadian 19:7

19:7 He said, “No, my brothers! Don’t act so wickedly! ¹⁴ 

Kejadian 21:11

21:11 Sarah’s demand displeased Abraham greatly because Ishmael was his son. ¹⁵ 

Kejadian 23:5

23:5 The sons of Heth answered Abraham, ¹⁶ 

Kejadian 24:39

24:39 But I said to my master, ‘What if the woman does not want to go ¹⁷  with me?’ ¹⁸ 

Kejadian 25:1

The Death of Abraham

25:1 Abraham had taken ¹⁹  another ²⁰  wife, named Keturah.

Kejadian 27:44

27:44 Live with him for a little while ²¹  until your brother’s rage subsides.

Kejadian 28:6

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ²²  As he blessed him, ²³  Isaac commanded him, “You must not marry a Canaanite woman.” ²⁴ 

Kejadian 30:22

30:22 Then God took note of ²⁵  Rachel. He paid attention to her and enabled her to become pregnant. ²⁶ 

Kejadian 37:28

37:28 So when the Midianite ²⁷  merchants passed by, Joseph’s brothers pulled ²⁸  him ²⁹  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ³⁰  then took Joseph to Egypt.

Kejadian 39:18

39:18 but when I raised my voice and screamed, he left his outer garment and ran outside.”

Kejadian 41:37

41:37 This advice made sense to Pharaoh and all his officials. ³¹ 

Kejadian 43:1

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ³² 

Kejadian 43:13

43:13 Take your brother too, and go right away ³³  to the man. ³⁴ 

Kejadian 46:23

46:23 The son of Dan: Hushim. ³⁵ 

Kejadian 47:1

Joseph’s Wise Administration

47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of

Canaan. They are now ³⁶  in the land of Goshen.”

[2:25]  ¹ tn Heb “And the two of them were naked, the man and his wife.”

[2:25]  sn Naked. The motif of nakedness is introduced here and plays an important role in the next chapter. In the Bible nakedness conveys different things. In this context it signifies either innocence or integrity, depending on how those terms are defined. There is no fear of exploitation, no sense of vulnerability. But after the entrance of sin into the race, nakedness takes on a negative sense. It is then usually connected with the sense of vulnerability, shame, exploitation, and exposure (such as the idea of “uncovering nakedness” either in sexual exploitation or in captivity in war).

[2:25]  ² tn The imperfect verb form here has a customary nuance, indicating a continuing condition in past time. The meaning of the Hebrew term בּוֹשׁ (bosh) is “to be ashamed, to put to shame,” but its meaning is stronger than “to be embarrassed.” The word conveys the fear of exploitation or evil – enemies are put to shame through military victory. It indicates the feeling of shame that approximates a fear of evil.

[4:15]  ³ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ⁴ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ⁵ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ⁶ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[6:22]  ⁷ tn Heb “according to all.”

[6:22]  ⁸ tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[9:8]  ⁹ tn Heb “to Noah and to his sons with him, saying.”

[9:20]  ¹⁰ sn The epithet a man of the soil indicates that Noah was a farmer.

[9:20]  ¹¹ tn Or “Noah, a man of the soil, was the first to plant a vineyard”; Heb “and Noah, a man of the ground, began and he planted a vineyard.”

[13:4]  ¹² tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

[13:4]  ¹³ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[19:7]  ¹⁴ tn Heb “may my brothers not act wickedly.”

[21:11]  ¹⁵ tn Heb “and the word was very wrong in the eyes of Abraham on account of his son.” The verb רָעַע (ra’a’) often refers to what is morally or ethically “evil.” It usage here suggests that Abraham thought Sarah’s demand was ethically (and perhaps legally) wrong.

[23:5]  ¹⁶ tn Heb “answered Abraham saying to him.”

[24:39]  ¹⁷ tn The imperfect is used here in a modal sense to indicate desire.

[24:39]  ¹⁸ tn Heb “after me.”

[25:1]  ¹⁹ tn Or “took.”

[25:1]  sn Abraham had taken another wife. These events are not necessarily in chronological order following the events of the preceding chapter. They are listed here to summarize Abraham’s other descendants before the narrative of his death.

[25:1]  ²⁰ tn Heb “And Abraham added and took.”

[27:44]  ²¹ tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.

[28:6]  ²² tn Heb “to take for himself from there a wife.”

[28:6]  ²³ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ²⁴ tn Heb “you must not take a wife from the daughters of Canaan.”

[30:22]  ²⁵ tn Heb “remembered.”

[30:22]  ²⁶ tn Heb “and God listened to her and opened up her womb.” Since “God” is the subject of the previous clause, the noun has been replaced by the pronoun “he” in the translation for stylistic reasons

[37:28]  ²⁷ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ²⁸ tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  ²⁹ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  ³⁰ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[41:37]  ³¹ tn Heb “and the matter was good in the eyes of Pharaoh and in the eyes of all his servants.”

[43:1]  ³² tn The disjunctive clause gives supplemental information that is important to the storyline.

[43:13]  ³³ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

[43:13]  ³⁴ sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

[46:23]  ³⁵ tn This name appears as “Shuham” in Num 26:42. The LXX reads “Hashum” here.

[47:1]  ³⁶ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.