Kejadian 1:22

1:22 God blessed them ¹  and said, “Be fruitful and multiply and fill the water in the seas, and let the birds multiply on the earth.” ² 

Kejadian 2:20

2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam ³  no companion who corresponded to him was found. ⁴ 

Kejadian 7:11

7:11 In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month – on that day all the fountains of the great deep ⁵  burst open and the floodgates of the heavens ⁶  were opened.

Kejadian 9:10-11

9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. ⁷  9:11 I confirm ⁸  my covenant with you: Never again will all living things ⁹  be wiped out ¹⁰  by the waters of a flood; ¹¹  never again will a flood destroy the earth.”

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹²  so that ¹³  we may make a name for ourselves. Otherwise ¹⁴  we will be scattered ¹⁵  across the face of the entire earth.”

Kejadian 16:12

16:12 He will be a wild donkey ¹⁶  of a man.

He will be hostile to everyone, ¹⁷ 

and everyone will be hostile to him. ¹⁸ 

He will live away from ¹⁹  his brothers.”

Kejadian 19:19-20

19:19 Your ²⁰  servant has found favor with you, ²¹  and you have shown me great ²²  kindness ²³  by sparing ²⁴  my life. But I am not able to escape to the mountains because ²⁵  this disaster will overtake ²⁶  me and I’ll die. ²⁷  19:20 Look, this town ²⁸  over here is close enough to escape to, and it’s just a little one. ²⁹  Let me go there. ³⁰  It’s just a little place, isn’t it? ³¹  Then I’ll survive.” ³² 

Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ³³  and heard his sister Rebekah say, ³⁴  “This is what the man said to me,” he went out to meet the man. There he was, standing ³⁵  by the camels near the spring.

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ³⁶  lord ³⁷  over your brothers,

and the sons of your mother will bow down to you. ³⁸ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 29:13

29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ³⁹  told Laban how he was related to him. ⁴⁰ 

Kejadian 30:32

30:32 Let me walk among ⁴¹  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ⁴²  and the spotted or speckled goats. ⁴³  These animals will be my wages. ⁴⁴ 

Kejadian 30:40

30:40 Jacob removed these lambs, but he made the rest of the flock face ⁴⁵  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks.

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ⁴⁶  Set it here before my relatives and yours, ⁴⁷  and let them settle the dispute between the two of us! ⁴⁸ 

Kejadian 31:52

31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. ⁴⁹ 

Kejadian 37:14

37:14 So Jacob ⁵⁰  said to him, “Go now and check on ⁵¹  the welfare ⁵²  of your brothers and of the flocks, and bring me word.” So Jacob ⁵³  sent him from the valley of Hebron.

Kejadian 46:12

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

Kejadian 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ⁵⁴  among them, put them in charge ⁵⁵  of my livestock.”

Kejadian 48:13

48:13 Joseph positioned them; ⁵⁶  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ⁵⁷ 

Kejadian 50:13

50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

[1:22]  ¹ tn While the translation “blessed” has been retained here for the sake of simplicity, it would be most helpful to paraphrase it as “God endowed them with fruitfulness” or something similar, for here it refers to God’s giving the animals the capacity to reproduce. The expression “blessed” needs clarification in its different contexts, for it is one of the unifying themes of the Book of Genesis. The divine blessing occurs after works of creation and is intended to continue that work – the word of blessing guarantees success. The word means “to enrich; to endow,” and the most visible evidence of that enrichment is productivity or fruitfulness. See C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:22]  ² sn The instruction God gives to creation is properly a fuller expression of the statement just made (“God blessed them”), that he enriched them with the ability to reproduce. It is not saying that these were rational creatures who heard and obeyed the word; rather, it stresses that fruitfulness in the animal world is a result of the divine decree and not of some pagan cultic ritual for fruitfulness. The repeated emphasis of “be fruitful – multiply – fill” adds to this abundance God has given to life. The meaning is underscored by the similar sounds: בָּרָךְ (barakh) with בָּרָא (bara’), and פָּרָה (parah) with רָבָה (ravah).

[2:20]  ³ tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

[2:20]  ⁴ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

[7:11]  ⁵ tn The Hebrew term תְּהוֹם (tÿhom, “deep”) refers to the watery deep, the salty ocean – especially the primeval ocean that surrounds and underlies the earth (see Gen 1:2).

[7:11]  sn The watery deep. The same Hebrew term used to describe the watery deep in Gen 1:2 (תְּהוֹם, tihom) appears here. The text seems to picture here subterranean waters coming from under the earth and contributing to the rapid rise of water. The significance seems to be, among other things, that in this judgment God was returning the world to its earlier condition of being enveloped with water – a judgment involving the reversal of creation. On Gen 7:11 see G. F. Hasel, “The Fountains of the Great Deep,” Origins 1 (1974): 67-72; idem, “The Biblical View of the Extent of the Flood,” Origins 2 (1975): 77-95.

[7:11]  ⁶ sn On the prescientific view of the sky reflected here, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 46.

[9:10]  ⁷ tn The verbal repetition is apparently for emphasis.

[9:11]  ⁸ tn The verb וַהֲקִמֹתִי (vahaqimoti) is a perfect with the vav (ו) consecutive and should be translated with the English present tense, just as the participle at the beginning of the speech was (v. 9). Another option is to translate both forms with the English future tense (“I will confirm”).

[9:11]  ⁹ tn Heb “all flesh.”

[9:11]  ¹⁰ tn Heb “cut off.”

[9:11]  ¹¹ tn Heb “and all flesh will not be cut off again by the waters of the flood.”

[11:4]  ¹² tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ¹³ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ¹⁴ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹⁵ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[16:12]  ¹⁶ sn A wild donkey of a man. The prophecy is not an insult. The wild donkey lived a solitary existence in the desert away from society. Ishmael would be free-roaming, strong, and like a bedouin; he would enjoy the freedom his mother sought.

[16:12]  ¹⁷ tn Heb “His hand will be against everyone.” The “hand” by metonymy represents strength. His free-roaming life style would put him in conflict with those who follow social conventions. There would not be open warfare, only friction because of his antagonism to their way of life.

[16:12]  ¹⁸ tn Heb “And the hand of everyone will be against him.”

[16:12]  ¹⁹ tn Heb “opposite, across from.” Ishmael would live on the edge of society (cf. NASB “to the east of”). Some take this as an idiom meaning “be at odds with” (cf. NRSV, NLT) or “live in hostility toward” (cf. NIV).

[19:19]  ²⁰ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ²¹ tn Heb “in your eyes.”

[19:19]  ²² tn Heb “you made great your kindness.”

[19:19]  ²³ sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ²⁴ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ²⁵ tn Heb “lest.”

[19:19]  ²⁶ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ²⁷ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[19:20]  ²⁸ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ²⁹ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ³⁰ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ³¹ tn Heb “Is it not little?”

[19:20]  ³² tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[24:30]  ³³ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ³⁴ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ³⁵ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[27:29]  ³⁶ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ³⁷ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ³⁸ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[29:13]  ³⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ⁴⁰ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[30:32]  ⁴¹ tn Heb “pass through.”

[30:32]  ⁴² tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ⁴³ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ⁴⁴ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:40]  ⁴⁵ tn Heb “and he set the faces of.”

[31:37]  ⁴⁶ tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁴⁷ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁴⁸ tn Heb “that they may decide between us two.”

[31:52]  ⁴⁹ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[37:14]  ⁵⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ⁵¹ tn Heb “see.”

[37:14]  ⁵² tn Heb “peace.”

[37:14]  ⁵³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[47:6]  ⁵⁴ tn Heb “men of skill.”

[47:6]  ⁵⁵ tn Heb “make them rulers.”

[47:6]  sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.

[48:13]  ⁵⁶ tn Heb “and Joseph took the two of them.”

[48:13]  ⁵⁷ tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.