Kejadian 1:21

1:21 God created the great sea creatures ¹  and every living and moving thing with which the water swarmed, according to their kinds, and every winged bird according to its kind. God saw that it was good.

Kejadian 3:24

3:24 When he drove ²  the man out, he placed on the eastern side ³  of the orchard in Eden angelic sentries ⁴  who used the flame of a whirling sword ⁵  to guard the way to the tree of life.

Kejadian 4:14

4:14 Look! You are driving me off the land ⁶  today, and I must hide from your presence. ⁷  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 7:6

7:6 Noah ⁸  was 600 years old when the floodwaters engulfed ⁹  the earth.

Kejadian 9:20

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

Kejadian 17:23

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ¹²  and circumcised them ¹³  on that very same day, just as God had told him to do.

Kejadian 21:23

21:23 Now swear to me right here in God’s name ¹⁴  that you will not deceive me, my children, or my descendants. ¹⁵  Show me, and the land ¹⁶  where you are staying, ¹⁷  the same loyalty ¹⁸  that I have shown you.” ¹⁹ 

Kejadian 22:4

22:4 On the third day Abraham caught sight of ²⁰  the place in the distance.

Kejadian 23:5

23:5 The sons of Heth answered Abraham, ²¹ 

Kejadian 23:14

23:14 Ephron answered Abraham, saying to him,

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ²²  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 25:24

25:24 When the time came for Rebekah to give birth, ²³  there were ²⁴  twins in her womb.

Kejadian 30:35

30:35 So that day Laban ²⁵  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ²⁶  of his sons.

Kejadian 33:6

33:6 The female servants came forward with their children and bowed down. ²⁷ 

Kejadian 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ²⁸  such a great evil and sin against God?”

Kejadian 39:16

39:16 So she laid his outer garment beside her until his master came home.

Kejadian 45:23

45:23 To his father he sent the following: ²⁹  ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey.

Kejadian 47:19

47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become ³⁰  Pharaoh’s slaves. ³¹  Give us seed that we may live ³²  and not die. Then the land will not become desolate.” ³³ 

Kejadian 48:16

48:16 the Angel ³⁴  who has protected me ³⁵ 

from all harm –

bless these boys.

May my name be named in them, ³⁶ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

Kejadian 49:26

49:26 The blessings of your father are greater

than ³⁷  the blessings of the eternal mountains ³⁸ 

or the desirable things of the age-old hills.

They will be on the head of Joseph

and on the brow of the prince of his brothers. ³⁹ 

[1:21]  ¹ tn For the first time in the narrative proper the verb “create” (בָּרָא, bara’) appears. (It is used in the summary statement of v. 1.) The author wishes to underscore that these creatures – even the great ones – are part of God’s perfect creation. The Hebrew term תַנִּינִם (tanninim) is used for snakes (Exod 7:9), crocodiles (Ezek 29:3), or other powerful animals (Jer 51:34). In Isa 27:1 the word is used to describe a mythological sea creature that symbolizes God’s enemies.

[3:24]  ² tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ³ tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ⁴ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)

[3:24]  ⁵ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[4:14]  ⁶ tn Heb “from upon the surface of the ground.”

[4:14]  ⁷ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[7:6]  ⁸ 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]  ⁹ 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.”

[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.”

[17:23]  ¹² tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ¹³ tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[21:23]  ¹⁴ tn Heb “And now swear to me by God here.”

[21:23]  ¹⁵ tn Heb “my offspring and my descendants.”

[21:23]  ¹⁶ tn The word “land” refers by metonymy to the people in the land.

[21:23]  ¹⁷ tn The Hebrew verb means “to stay, to live, to sojourn” as a temporary resident without ownership rights.

[21:23]  ¹⁸ tn Or “kindness.”

[21:23]  ¹⁹ tn Heb “According to the loyalty which I have done with you, do with me and with the land in which you are staying.”

[22:4]  ²⁰ tn Heb “lifted up his eyes and saw.”

[23:5]  ²¹ tn Heb “answered Abraham saying to him.”

[24:40]  ²² tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[25:24]  ²³ tn Heb “And her days were filled to give birth.”

[25:24]  ²⁴ tn Heb “look!” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene as if they were actually present at the birth.

[30:35]  ²⁵ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ²⁶ tn Heb “and he gave [them] into the hand.”

[33:6]  ²⁷ tn Heb “and the female servants drew near, they and their children and they bowed down.”

[39:9]  ²⁸ tn The nuance of potential imperfect fits this context.

[45:23]  ²⁹ tn Heb “according to this.”

[47:19]  ³⁰ tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ³¹ sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.

[47:19]  ³² tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ³³ tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.

[48:16]  ³⁴ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ³⁵ tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ³⁶ tn Or “be recalled through them.”

[49:26]  ³⁷ tn Heb “have prevailed over.”

[49:26]  ³⁸ tn One could interpret the phrase הוֹרַי (horay) to mean “my progenitors” (literally, “the ones who conceived me”), but the masculine form argues against this. It is better to emend the text to הַרֲרֵי (harare, “mountains of”) because it forms a better parallel with the next clause. In this case the final yod (י) on the form is a construct plural marker, not a pronominal suffix.

[49:26]  ³⁹ tn For further discussion of this passage, see I. Sonne, “Genesis 49:24-26,” JBL 65 (1946): 303-6.