Kejadian 1:28

1:28 God blessed ¹  them and said ²  to them, “Be fruitful and multiply! Fill the earth and subdue it! ³  Rule over the fish of the sea and the birds of the air and every creature that moves on the ground.” ⁴ 

Kejadian 3:6

3:6 When ⁵  the woman saw that the tree produced fruit that was good for food, ⁶  was attractive ⁷  to the eye, and was desirable for making one wise, ⁸  she took some of its fruit and ate it. ⁹  She also gave some of it to her husband who was with her, and he ate it. ¹⁰ 

Kejadian 9:23

9:23 Shem and Japheth took the garment ¹¹  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ¹²  the other way so they did not see their father’s nakedness.

Kejadian 11:3

11:3 Then they said to one another, ¹³  “Come, let’s make bricks and bake them thoroughly.” ¹⁴  (They had brick instead of stone and tar ¹⁵  instead of mortar.) ¹⁶ 

Kejadian 13:10

13:10 Lot looked up and saw ¹⁷  the whole region ¹⁸  of the Jordan. He noticed ¹⁹  that all of it was well-watered (before the Lord obliterated ²⁰  Sodom and Gomorrah) ²¹  like the garden of the Lord, like the land of Egypt, ²²  all the way to Zoar.

Kejadian 17:16

17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ²³  Kings of countries ²⁴  will come from her!”

Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ²⁵  You have done things to me that should not be done!” ²⁶ 

Kejadian 21:14

21:14 Early in the morning Abraham took ²⁷  some food ²⁸  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ²⁹  and sent her away. So she went wandering ³⁰  aimlessly through the wilderness ³¹  of Beer Sheba.

Kejadian 22:2

22:2 God ³²  said, “Take your son – your only son, whom you love, Isaac ³³  – and go to the land of Moriah! ³⁴  Offer him up there as a burnt offering ³⁵  on one of the mountains which I will indicate to ³⁶  you.”

Kejadian 24:35

24:35 “The Lord has richly blessed my master and he has become very wealthy. ³⁷  The Lord ³⁸  has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys.

Kejadian 26:18

26:18 Isaac reopened ³⁹  the wells that had been dug ⁴⁰  back in the days of his father Abraham, for the Philistines had stopped them up ⁴¹  after Abraham died. Isaac ⁴²  gave these wells ⁴³  the same names his father had given them. ⁴⁴ 

Kejadian 27:36

27:36 Esau exclaimed, “‘Jacob’ is the right name for him! ⁴⁵  He has tripped me up ⁴⁶  two times! He took away my birthright, and now, look, he has taken away my blessing!” Then he asked, “Have you not kept back a blessing for me?”

Kejadian 29:25

29:25 In the morning Jacob discovered it was Leah! ⁴⁷  So Jacob ⁴⁸  said to Laban, “What in the world have you done to me! ⁴⁹  Didn’t I work for you in exchange for Rachel? Why have you tricked ⁵⁰  me?”

Kejadian 30:31

30:31 So Laban asked, ⁵¹  “What should I give you?” “You don’t need to give me a thing,” ⁵²  Jacob replied, ⁵³  “but if you agree to this one condition, ⁵⁴  I will continue to care for ⁵⁵  your flocks and protect them:

Kejadian 30:33

30:33 My integrity will testify for me ⁵⁶  later on. ⁵⁷  When you come to verify that I’ve taken only the wages we agreed on, ⁵⁸  if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” ⁵⁹ 

Kejadian 31:13

31:13 I am the God of Bethel, ⁶⁰  where you anointed ⁶¹  the sacred stone and made a vow to me. ⁶²  Now leave this land immediately ⁶³  and return to your native land.’”

Kejadian 32:9

32:9 Then Jacob prayed, ⁶⁴  “O God of my father Abraham, God of my father Isaac, O Lord, you said ⁶⁵  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ⁶⁶ 

Kejadian 33:13

33:13 But Jacob ⁶⁷  said to him, “My lord knows that the children are young, ⁶⁸  and that I have to look after the sheep and cattle that are nursing their young. ⁶⁹  If they are driven too hard for even a single day, all the animals will die.

Kejadian 39:5

39:5 From the time ⁷⁰  Potiphar ⁷¹  appointed him over his household and over all that he owned, the Lord blessed ⁷²  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ⁷³  in his house and in his fields. ⁷⁴ 

Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 44:16

44:16 Judah replied, “What can we say ⁷⁵  to my lord? What can we speak? How can we clear ourselves? ⁷⁶  God has exposed the sin of your servants! ⁷⁷  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Kejadian 46:31

46:31 Then Joseph said to his brothers and his father’s household, “I will go up and tell Pharaoh, ⁷⁸  ‘My brothers and my father’s household who were in the land of Canaan have come to me.

Kejadian 50:11

50:11 When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion ⁷⁹  for the Egyptians.” That is why its name was called ⁸⁰  Abel Mizraim, ⁸¹  which is beyond the Jordan.

[1:28]  ¹ tn As in v. 22 the verb “bless” here means “to endow with the capacity to reproduce and be fruitful,” as the following context indicates. As in v. 22, the statement directly precedes the command “be fruitful and multiply.” The verb carries this same nuance in Gen 17:16 (where God’s blessing of Sarai imparts to her the capacity to bear a child); Gen 48:16 (where God’s blessing of Joseph’s sons is closely associated with their having numerous descendants); and Deut 7:13 (where God’s blessing is associated with fertility in general, including numerous descendants). See also Gen 49:25 (where Jacob uses the noun derivative in referring to “blessings of the breast and womb,” an obvious reference to fertility) and Gen 27:27 (where the verb is used of a field to which God has given the capacity to produce vegetation).

[1:28]  ² tn Heb “and God said.” For stylistic reasons “God” has not been repeated here in the translation.

[1:28]  ³ tn Elsewhere the Hebrew verb translated “subdue” means “to enslave” (2 Chr 28:10; Neh 5:5; Jer 34:11, 16), “to conquer,” (Num 32:22, 29; Josh 18:1; 2 Sam 8:11; 1 Chr 22:18; Zech 9:13; and probably Mic 7:19), and “to assault sexually” (Esth 7:8). None of these nuances adequately meets the demands of this context, for humankind is not viewed as having an adversarial relationship with the world. The general meaning of the verb appears to be “to bring under one’s control for one’s advantage.” In Gen 1:28 one might paraphrase it as follows: “harness its potential and use its resources for your benefit.” In an ancient Israelite context this would suggest cultivating its fields, mining its mineral riches, using its trees for construction, and domesticating its animals.

[1:28]  ⁴ sn The several imperatives addressed to both males and females together (plural imperative forms) actually form two commands: reproduce and rule. God’s word is not merely a form of blessing, but is now addressed to them personally; this is a distinct emphasis with the creation of human beings. But with the blessing comes the ability to be fruitful and to rule. In procreation they will share in the divine work of creating human life and passing on the divine image (see 5:1-3); in ruling they will serve as God’s vice-regents on earth. They together, the human race collectively, have the responsibility of seeing to the welfare of that which is put under them and the privilege of using it for their benefit.

[3:6]  ⁵ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ⁶ tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ⁷ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ⁸ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ⁹ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ¹⁰ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[9:23]  ¹¹ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ¹² tn Heb “their faces [were turned] back.”

[11:3]  ¹³ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ¹⁴ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ¹⁵ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ¹⁶ tn The disjunctive clause gives information parenthetical to the narrative.

[13:10]  ¹⁷ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ¹⁸ tn Or “plain”; Heb “circle.”

[13:10]  ¹⁹ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ²⁰ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ²¹ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ²² sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[17:16]  ²³ tn Heb “she will become nations.”

[17:16]  ²⁴ tn Heb “peoples.”

[20:9]  ²⁵ tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ²⁶ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[21:14]  ²⁷ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ²⁸ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ²⁹ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ³⁰ tn Heb “she went and wandered.”

[21:14]  ³¹ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[22:2]  ³² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ³³ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ³⁴ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ³⁵ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ³⁶ tn Heb “which I will say to.”

[24:35]  ³⁷ tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

[24:35]  ³⁸ tn Heb “and he.” The referent (the Lord) has been specified in the translation for clarity.

[26:18]  ³⁹ tn Heb “he returned and dug,” meaning “he dug again” or “he reopened.”

[26:18]  ⁴⁰ tn Heb “that they dug.” Since the subject is indefinite, the verb is translated as passive.

[26:18]  ⁴¹ tn Heb “and the Philistines had stopped them up.” This clause explains why Isaac had to reopen them.

[26:18]  ⁴² tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:18]  ⁴³ tn Heb “them”; the referent (the wells) has been specified in the translation for clarity.

[26:18]  ⁴⁴ tn Heb “called names to them according to the names that his father called them.”

[27:36]  ⁴⁵ tn Heb “Is he not rightly named Jacob?” The rhetorical question, since it expects a positive reply, has been translated as a declarative statement.

[27:36]  ⁴⁶ sn He has tripped me up. When originally given, the name Jacob was a play on the word “heel” (see Gen 25:26). The name (since it is a verb) probably means something like “may he protect,” that is, as a rearguard, dogging the heels. This name was probably chosen because of the immediate association with the incident of grabbing the heel. Esau gives the name “Jacob” a negative connotation here, the meaning “to trip up; to supplant.”

[29:25]  ⁴⁷ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ⁴⁸ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁴⁹ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ⁵⁰ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[30:31]  ⁵¹ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ⁵² tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ⁵³ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ⁵⁴ tn Heb “If you do for me this thing.”

[30:31]  ⁵⁵ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[30:33]  ⁵⁶ tn Heb “will answer on my behalf.”

[30:33]  ⁵⁷ tn Heb “on the following day,” or “tomorrow.”

[30:33]  ⁵⁸ tn Heb “when you come concerning my wage before you.”

[30:33]  sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.

[30:33]  ⁵⁹ tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

[31:13]  ⁶⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ⁶¹ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ⁶² sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ⁶³ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[32:9]  ⁶⁴ tn Heb “said.”

[32:9]  ⁶⁵ tn Heb “the one who said.”

[32:9]  ⁶⁶ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[33:13]  ⁶⁷ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ⁶⁸ tn Heb “weak.”

[33:13]  ⁶⁹ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[39:5]  ⁷⁰ tn Heb “and it was from then.”

[39:5]  ⁷¹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ⁷² sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ⁷³ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ⁷⁴ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[44:16]  ⁷⁵ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁷⁶ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁷⁷ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[46:31]  ⁷⁸ tn Heb “tell Pharaoh and say to him.”

[50:11]  ⁷⁹ tn Heb “this is heavy mourning for Egypt.”

[50:11]  ⁸⁰ tn The verb has no expressed subject and so it may be translated as passive.

[50:11]  ⁸¹ sn The name Abel Mizraim means “the mourning of Egypt.”