Kejadian 1:15

1:15 and let them serve as lights in the expanse of the sky to give light on the earth.” It was so.

Kejadian 2:16

2:16 Then the Lord God commanded ¹  the man, “You may freely eat ²  fruit ³  from every tree of the orchard,

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁴  began to multiply on the face of the earth, and daughters were born ⁵  to them, ⁶ 

Kejadian 7:6

7:6 Noah ⁷  was 600 years old when the floodwaters engulfed ⁸  the earth.

Kejadian 8:3-4

8:3 The waters kept receding steadily ⁹  from the earth, so that they ¹⁰  had gone down ¹¹  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. ¹² 

Kejadian 8:7-8

8:7 and sent out a raven; it kept flying ¹³  back and forth until the waters had dried up on the earth.

8:8 Then Noah ¹⁴  sent out a dove ¹⁵  to see if the waters had receded ¹⁶  from the surface of the ground.

Kejadian 11:8

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ¹⁷  the city.

Kejadian 11:28

11:28 Haran died in the land of his birth, in Ur of the Chaldeans, ¹⁸  while his father Terah was still alive. ¹⁹ 

Kejadian 12:20

12:20 Pharaoh gave his men orders about Abram, ²⁰  and so they expelled him, along with his wife and all his possessions.

Kejadian 14:6

14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. ²¹ 

Kejadian 14:15

14:15 Then, during the night, ²²  Abram ²³  divided his forces ²⁴  against them and defeated them. He chased them as far as Hobah, which is north ²⁵  of Damascus.

Kejadian 16:14

16:14 That is why the well was called ²⁶  Beer Lahai Roi. ²⁷  (It is located ²⁸  between Kadesh and Bered.)

Kejadian 18:3

18:3 He said, “My lord, ²⁹  if I have found favor in your sight, do not pass by and leave your servant. ³⁰ 

Kejadian 18:16

Abraham Pleads for Sodom

18:16 When the men got up to leave, ³¹  they looked out over ³²  Sodom. (Now ³³  Abraham was walking with them to see them on their way.) ³⁴ 

Kejadian 21:25

21:25 But Abraham lodged a complaint ³⁵  against Abimelech concerning a well ³⁶  that Abimelech’s servants had seized. ³⁷ 

Kejadian 21:31

21:31 That is why he named that place ³⁸  Beer Sheba, ³⁹  because the two of them swore ⁴⁰  an oath there.

Kejadian 23:3

23:3 Then Abraham got up from mourning his dead wife ⁴¹  and said to the sons of Heth, ⁴² 

Kejadian 24:13

24:13 Here I am, standing by the spring, ⁴³  and the daughters of the people ⁴⁴  who live in the town are coming out to draw water.

Kejadian 24:18

24:18 “Drink, my lord,” she replied, and quickly lowering ⁴⁵  her jug to her hands, she gave him a drink.

Kejadian 24:64

24:64 Rebekah looked up ⁴⁶  and saw Isaac. She got down from her camel

Kejadian 26:21

26:21 His servants ⁴⁷  dug another well, but they quarreled over it too, so Isaac named it ⁴⁸  Sitnah. ⁴⁹ 

Kejadian 26:33

26:33 So he named it Shibah; ⁵⁰  that is why the name of the city has been Beer Sheba ⁵¹  to this day.

Kejadian 27:12-13

27:12 My father may touch me! Then he’ll think I’m mocking him ⁵²  and I’ll bring a curse on myself instead of a blessing.” 27:13 So his mother told him, “Any curse against you will fall on me, ⁵³  my son! Just obey me! ⁵⁴  Go and get them for me!”

Kejadian 31:17

31:17 So Jacob immediately put his children and his wives on the camels. ⁵⁵ 

Kejadian 32:21

32:21 So the gifts were sent on ahead of him ⁵⁶  while he spent that night in the camp. ⁵⁷ 

Kejadian 32:31

32:31 The sun rose ⁵⁸  over him as he crossed over Penuel, ⁵⁹  but ⁶⁰  he was limping because of his hip.

Kejadian 33:4

33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept.

Kejadian 34:3

34:3 Then he became very attached ⁶¹  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. ⁶² 

Kejadian 34:27

34:27 Jacob’s sons killed them ⁶³  and looted the city because their sister had been violated. ⁶⁴ 

Kejadian 35:20

35:20 Jacob set up a marker ⁶⁵  over her grave; it is ⁶⁶  the Marker of Rachel’s Grave to this day.

Kejadian 37:34

37:34 Then Jacob tore his clothes, put on sackcloth, ⁶⁷  and mourned for his son many days.

Kejadian 38:30

38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. ⁶⁸ 

Kejadian 41:1

Joseph’s Rise to Power

41:1 At the end of two full years ⁶⁹  Pharaoh had a dream. ⁷⁰  As he was standing by the Nile,

Kejadian 41:13

41:13 It happened just as he had said ⁷¹  to us – Pharaoh ⁷²  restored me to my office, but he impaled the baker.” ⁷³ 

Kejadian 41:17

41:17 Then Pharaoh said to Joseph, “In my dream I was standing ⁷⁴  by the edge of the Nile.

Kejadian 41:33

41:33 “So now Pharaoh should look ⁷⁵  for a wise and discerning man ⁷⁶  and give him authority ⁷⁷  over all the land of Egypt.

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁷⁸  you in authority over all the land of Egypt.” ⁷⁹ 

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 45:15

45:15 He kissed all his brothers and wept over them. After this his brothers talked with him.

Kejadian 45:20

45:20 Don’t worry ⁸⁰  about your belongings, for the best of all the land of Egypt will be yours.’”

Kejadian 47:31

47:31 Jacob ⁸¹  said, “Swear to me that you will do so.” ⁸²  So Joseph ⁸³  gave him his word. ⁸⁴  Then Israel bowed down ⁸⁵  at the head of his bed. ⁸⁶ 

Kejadian 48:6

48:6 Any children that you father ⁸⁷  after them will be yours; they will be listed ⁸⁸  under the names of their brothers in their inheritance. ⁸⁹ 

Kejadian 49:13

49:13 Zebulun will live ⁹⁰  by the haven of the sea

and become a haven for ships;

his border will extend to Sidon. ⁹¹ 

[2:16]  ¹ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ² tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ³ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[6:1]  ⁴ 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]  ⁵ 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]  ⁶ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[7:6]  ⁷ tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

[7:6]  ⁸ tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

[8:3]  ⁹ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ¹⁰ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ¹¹ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:4]  ¹² tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

[8:4]  sn Ararat is the Hebrew name for Urartu, the name of a mountainous region located north of Mesopotamia in modern day eastern Turkey. See E. M. Yamauchi, Foes from the Northern Frontier (SBA), 29-32; G. J. Wenham, Genesis (WBC), 1:184-85; C. Westermann, Genesis, 1:443-44.

[8:7]  ¹³ tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[8:8]  ¹⁴ tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  ¹⁵ tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  ¹⁶ tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[11:8]  ¹⁷ 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.

[11:28]  ¹⁸ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[11:28]  ¹⁹ tn Heb “upon the face of Terah his father.”

[12:20]  ²⁰ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:6]  ²¹ sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

[14:15]  ²² tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ²³ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ²⁴ tn Heb “he divided himself…he and his servants.”

[14:15]  ²⁵ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[16:14]  ²⁶ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ²⁷ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ²⁸ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[18:3]  ²⁹ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ³⁰ tn Heb “do not pass by from upon your servant.”

[18:16]  ³¹ tn Heb “And the men arose from there.”

[18:16]  ³² tn Heb “toward the face of.”

[18:16]  ³³ tn The disjunctive parenthetical clause sets the stage for the following speech.

[18:16]  ³⁴ tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

[21:25]  ³⁵ tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.

[21:25]  ³⁶ tn Heb “concerning the matter of the well of water.”

[21:25]  ³⁷ tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.

[21:31]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ sn The verb forms a wordplay with the name Beer Sheba.

[23:3]  ⁴¹ tn Heb “And Abraham arose from upon the face of his dead.”

[23:3]  ⁴² tn Some translate the Hebrew term “Heth” as “Hittites” here (also in vv. 5, 7, 10, 16, 18, 20), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[24:13]  ⁴³ tn Heb “the spring of water.”

[24:13]  ⁴⁴ tn Heb “the men.”

[24:18]  ⁴⁵ tn Heb “and she hurried and lowered.”

[24:64]  ⁴⁶ tn Heb “lifted up her eyes.”

[26:21]  ⁴⁷ tn Heb “they”; the referent (Isaac’s servants) has been specified in the translation for clarity.

[26:21]  ⁴⁸ tn Heb “and he called its name.” The referent (Isaac) has been specified in the translation for clarity.

[26:21]  ⁴⁹ sn The name Sitnah (שִׂטְנָה, sitnah) is derived from a Hebrew verbal root meaning “to oppose; to be an adversary” (cf. Job 1:6). The name was a reminder that the digging of this well caused “opposition” from the Philistines.

[26:33]  ⁵⁰ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

[26:33]  ⁵¹ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

[27:12]  ⁵² 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.”

[27:13]  ⁵³ tn Heb “upon me your curse.”

[27:13]  ⁵⁴ tn Heb “only listen to my voice.”

[31:17]  ⁵⁵ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[32:21]  ⁵⁶ tn Heb “and the gift passed over upon his face.”

[32:21]  ⁵⁷ tn The disjunctive clause is circumstantial/temporal.

[32:31]  ⁵⁸ tn Heb “shone.”

[32:31]  ⁵⁹ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ⁶⁰ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[34:3]  ⁶¹ tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  ⁶² tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).

[34:27]  ⁶³ tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.

[34:27]  ⁶⁴ tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.

[35:20]  ⁶⁵ tn Heb “standing stone.”

[35:20]  ⁶⁶ tn Or perhaps “it is known as” (cf. NEB).

[37:34]  ⁶⁷ tn Heb “and put sackcloth on his loins.”

[38:30]  ⁶⁸ sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[41:1]  ⁶⁹ tn Heb “two years, days.”

[41:1]  ⁷⁰ tn Heb “was dreaming.”

[41:13]  ⁷¹ tn Heb “interpreted.”

[41:13]  ⁷² tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ⁷³ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:17]  ⁷⁴ 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.

[41:33]  ⁷⁵ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ⁷⁶ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ⁷⁷ tn Heb “and let him set him.”

[41:41]  ⁷⁸ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁷⁹ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[45:20]  ⁸⁰ tn Heb “let not your eye regard.”

[47:31]  ⁸¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[47:31]  ⁸² tn Heb “swear on oath to me.” The words “that you will do so” have been supplied in the translation for clarity.

[47:31]  ⁸³ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[47:31]  ⁸⁴ tn Heb “swore on oath to him.”

[47:31]  ⁸⁵ 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]  ⁸⁶ 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).

[48:6]  ⁸⁷ tn Or “you fathered.”

[48:6]  ⁸⁸ tn Heb “called” or “named.”

[48:6]  ⁸⁹ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.

[49:13]  ⁹⁰ tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.

[49:13]  ⁹¹ map For location see Map1 A1; JP3 F3; JP4 F3.