Kejadian 1:16

1:16 God made two great lights ¹  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ² 

Kejadian 4:22

4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ³  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

Kejadian 7:14

7:14 They entered, ⁴  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ⁵ 

Kejadian 9:5

9:5 For your lifeblood ⁶  I will surely exact punishment, ⁷  from ⁸  every living creature I will exact punishment. From each person ⁹  I will exact punishment for the life of the individual ¹⁰  since the man was his relative. ¹¹ 

Kejadian 12:6

12:6 Abram traveled through the land as far as the oak tree ¹²  of Moreh ¹³  at Shechem. ¹⁴  (At that time the Canaanites were in the land.) ¹⁵ 

Kejadian 14:2

14:2 went to war ¹⁶  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ¹⁷ 

Kejadian 14:7-8

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ¹⁸  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ¹⁹ 

Kejadian 14:17

14:17 After Abram ²⁰  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ²¹  in the Valley of Shaveh (known as the King’s Valley). ²² 

Kejadian 17:8

17:8 I will give the whole land of Canaan – the land where you are now residing ²³  – to you and your descendants after you as a permanent ²⁴  possession. I will be their God.”

Kejadian 17:12

17:12 Throughout your generations every male among you who is eight days old ²⁵  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Kejadian 20:13

20:13 When God made me wander ²⁶  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ²⁷  Every place we go, say about me, “He is my brother.”’”

Kejadian 34:24

34:24 All the men who assembled at the city gate ²⁸  agreed with ²⁹  Hamor and his son Shechem. Every male who assembled at the city gate ³⁰  was circumcised.

Kejadian 41:34

41:34 Pharaoh should do ³¹  this – he should appoint ³²  officials ³³  throughout the land to collect one-fifth of the produce of the land of Egypt ³⁴  during the seven years of abundance.

Kejadian 46:6

46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ³⁵ 

Kejadian 46:26

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ³⁶ 

Kejadian 47:9

47:9 Jacob said to Pharaoh, “All ³⁷  the years of my travels ³⁸  are 130. All ³⁹  the years of my life have been few and painful; ⁴⁰  the years of my travels are not as long as those of my ancestors.” ⁴¹ 

Kejadian 47:14

47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment ⁴²  for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace. ⁴³ 

Kejadian 47:26

47:26 So Joseph made it a statute, ⁴⁴  which is in effect ⁴⁵  to this day throughout the land of Egypt: One-fifth belongs to Pharaoh. Only the land of the priests did not become Pharaoh’s.

Kejadian 50:20

50:20 As for you, you meant to harm me, ⁴⁶  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁴⁷ 

[1:16]  ¹ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ² tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[4:22]  ³ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[7:14]  ⁴ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ⁵ tn Heb “every bird, every wing.”

[9:5]  ⁶ tn Again the text uses apposition to clarify what kind of blood is being discussed: “your blood, [that is] for your life.” See C. L. Dewar, “The Biblical Use of the Term ‘Blood,’” JTS 4 (1953): 204-8.

[9:5]  ⁷ tn The word “punishment” is not in the Hebrew text, but is supplied in the translation for clarification. The verb דָּרָשׁ (darash) means “to require, to seek, to ask for, to exact.” Here it means that God will exact punishment for the taking of a life. See R. Mawdsley, “Capital Punishment in Gen. 9:6,” CentBib 18 (1975): 20-25.

[9:5]  ⁸ tn Heb “from the hand of,” which means “out of the hand of” or “out of the power of” and is nearly identical in sense to the preposition מִן (min) alone.

[9:5]  ⁹ tn Heb “and from the hand of the man.” The article has a generic function, indicating the class, i.e., humankind.

[9:5]  ¹⁰ tn Heb “of the man.”

[9:5]  ¹¹ tn Heb “from the hand of a man, his brother.” The point is that God will require the blood of someone who kills, since the person killed is a relative (“brother”) of the killer. The language reflects Noah’s situation (after the flood everyone would be part of Noah’s extended family), but also supports the concept of the brotherhood of humankind. According to the Genesis account the entire human race descended from Noah.

[12:6]  ¹² tn Or “terebinth.”

[12:6]  ¹³ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ¹⁴ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ¹⁵ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[14:2]  ¹⁶ tn Heb “made war.”

[14:2]  sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).

[14:2]  ¹⁷ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[14:7]  ¹⁸ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[14:8]  ¹⁹ tn Heb “against.”

[14:17]  ²⁰ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ²¹ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ²² sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[17:8]  ²³ tn The verbal root is גּוּר (gur, “to sojourn, to reside temporarily,” i.e., as a resident alien). It is the land in which Abram resides, but does not yet possess as his very own.

[17:8]  ²⁴ tn Or “as an eternal.”

[17:12]  ²⁵ tn Heb “the son of eight days.”

[20:13]  ²⁶ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ²⁷ tn Heb “This is your loyal deed which you can do for me.”

[34:24]  ²⁸ tn Heb “all those going out the gate of his city.”

[34:24]  ²⁹ tn Heb “listened to.”

[34:24]  ³⁰ tn Heb “all those going out the gate of his city.”

[41:34]  ³¹ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ³² tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ³³ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ³⁴ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[46:6]  ³⁵ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[46:26]  ³⁶ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).

[47:9]  ³⁷ tn Heb “the days of.”

[47:9]  ³⁸ tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.

[47:9]  ³⁹ tn Heb “the days of.”

[47:9]  ⁴⁰ tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.

[47:9]  ⁴¹ tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”

[47:14]  ⁴² tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.

[47:14]  ⁴³ tn Heb “house.”

[47:26]  ⁴⁴ tn On the term translated “statute” see P. Victor, “A Note on Hoq in the Old Testament,” VT 16 (1966): 358-61.

[47:26]  ⁴⁵ tn The words “which is in effect” have been supplied in the translation for stylistic reasons.

[50:20]  ⁴⁶ tn Heb “you devised against me evil.”

[50:20]  ⁴⁷ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”