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 8:21

8:21 And the Lord smelled the soothing aroma ²  and said ³  to himself, ⁴  “I will never again curse ⁵  the ground because of humankind, even though ⁶  the inclination of their minds ⁷  is evil from childhood on. ⁸  I will never again destroy everything that lives, as I have just done.

Kejadian 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ⁹  as he said to himself, ¹⁰  “Can ¹¹  a son be born to a man who is a hundred years old? ¹²  Can Sarah ¹³  bear a child at the age of ninety?” ¹⁴ 

Kejadian 23:6

23:6 “Listen, sir, ¹⁵  you are a mighty prince ¹⁶  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ¹⁷  from burying your dead.”

Kejadian 27:46

27:46 Then Rebekah said to Isaac, “I am deeply depressed ¹⁸  because of these daughters of Heth. ¹⁹  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ²⁰ 

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ²¹  and went to the unsuspecting city ²²  and slaughtered every male.

Kejadian 41:8

41:8 In the morning he ²³  was troubled, so he called for ²⁴  all the diviner-priests ²⁵  of Egypt and all its wise men. Pharaoh told them his dreams, ²⁶  but no one could interpret ²⁷  them for him. ²⁸ 

Kejadian 43:32

43:32 They set a place for him, a separate place for his brothers, ²⁹  and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting ³⁰  to do so.) ³¹ 

Kejadian 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ³²  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ³³  for everyone who takes care of sheep is disgusting ³⁴  to the Egyptians.”

[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.

[8:21]  ² tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ³ tn Heb “and the Lord said.”

[8:21]  ⁴ tn Heb “in his heart.”

[8:21]  ⁵ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ⁶ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ⁷ tn Heb “the inclination of the heart of humankind.”

[8:21]  ⁸ tn Heb “from his youth.”

[17:17]  ⁹ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ¹⁰ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ¹¹ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ¹² tn Heb “to the son of a hundred years.”

[17:17]  ¹³ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ¹⁴ tn Heb “the daughter of ninety years.”

[23:6]  ¹⁵ tn Heb “Hear us, my lord.”

[23:6]  ¹⁶ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ¹⁷ tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[27:46]  ¹⁸ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ¹⁹ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), 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.

[27:46]  ²⁰ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[34:25]  ²¹ tn Heb “a man his sword.”

[34:25]  ²² tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[41:8]  ²³ tn Heb “his spirit.”

[41:8]  ²⁴ tn Heb “he sent and called,” which indicates an official summons.

[41:8]  ²⁵ tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.

[41:8]  ²⁶ tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).

[41:8]  ²⁷ tn “there was no interpreter.”

[41:8]  ²⁸ tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.

[43:32]  ²⁹ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

[43:32]  ³⁰ tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

[43:32]  ³¹ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

[43:32]  sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

[46:34]  ³² tn Heb “your servants are men of cattle.”

[46:34]  ³³ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ³⁴ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.