Kejadian 1:29

1:29 Then God said, “I now ¹  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ² 

Kejadian 4:11

4:11 So now, you are banished ³  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 6:20

6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ⁴ 

Kejadian 7:3

7:3 and also seven ⁵  of every kind of bird in the sky, male and female, ⁶  to preserve their offspring ⁷  on the face of the earth.

Kejadian 14:19-20

14:19 He blessed Abram, saying,

“Blessed be Abram by ⁸  the Most High God,

Creator ⁹  of heaven and earth. ¹⁰ 

14:20 Worthy of praise is ¹¹  the Most High God,

who delivered ¹²  your enemies into your hand.”

Abram gave Melchizedek ¹³  a tenth of everything.

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ¹⁴  pregnant

and are about to give birth ¹⁵  to a son.

You are to name him Ishmael, ¹⁶ 

for the Lord has heard your painful groans. ¹⁷ 

Kejadian 17:5

17:5 No longer will your name be ¹⁸  Abram. Instead, your name will be Abraham ¹⁹  because I will make you ²⁰  the father of a multitude of nations.

Kejadian 25:11

25:11 After Abraham’s death, God blessed ²¹  his son Isaac. Isaac lived near Beer Lahai Roi. ²² 

Kejadian 34:15

34:15 We will give you our consent on this one condition: You must become ²³  like us by circumcising ²⁴  all your males.

Kejadian 36:20

36:20 These were the sons of Seir the Horite, ²⁵  who were living in the land: Lotan, Shobal, Zibeon, Anah,

Kejadian 37:26-27

37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood? 37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ²⁶  for after all, he is our brother, our own flesh.” His brothers agreed. ²⁷ 

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ²⁸  Potiphar appointed Joseph ²⁹  overseer of his household and put him in charge ³⁰  of everything he owned.

Kejadian 41:44

41:44 Pharaoh also said to Joseph, “I am Pharaoh, but without your permission ³¹  no one ³²  will move his hand or his foot ³³  in all the land of Egypt.”

Kejadian 42:30

42:30 “The man, the lord of the land, spoke harshly to us and treated us ³⁴  as if we were ³⁵  spying on the land.

Kejadian 43:6

43:6 Israel said, “Why did you bring this trouble ³⁶  on me by telling ³⁷  the man you had one more brother?”

Kejadian 45:17

45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ³⁸  to the land of Canaan!

[1:29]  ¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[4:11]  ³ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[6:20]  ⁴ tn Heb “to keep alive.”

[7:3]  ⁵ tn Or “seven pairs” (cf. NRSV).

[7:3]  ⁶ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ⁷ tn Heb “to keep alive offspring.”

[14:19]  ⁸ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ⁹ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ¹⁰ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[14:20]  ¹¹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ¹² sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ¹³ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[16:11]  ¹⁴ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ¹⁵ tn The active participle refers here to something that is about to happen.

[16:11]  ¹⁶ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ¹⁷ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[17:5]  ¹⁸ tn Heb “will your name be called.”

[17:5]  ¹⁹ sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ²⁰ tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[25:11]  ²¹ sn God blessed Isaac. The Hebrew verb “bless” in this passage must include all the gifts that God granted to Isaac. But fertility was not one of them, at least not for twenty years, because Rebekah was barren as well (see v. 21).

[25:11]  ²² sn Beer Lahai Roi. See the note on this place name in Gen 24:62.

[34:15]  ²³ tn Heb “if you are like us.”

[34:15]  ²⁴ tn The infinitive here explains how they would become like them.

[36:20]  ²⁵ sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[37:27]  ²⁶ tn Heb “let not our hand be upon him.”

[37:27]  ²⁷ tn Heb “listened.”

[39:4]  ²⁸ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ²⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ³⁰ tn Heb “put into his hand.”

[41:44]  ³¹ tn Heb “apart from you.”

[41:44]  ³² tn Heb “no man,” but here “man” is generic, referring to people in general.

[41:44]  ³³ tn The idiom “lift up hand or foot” means “take any action” here.

[42:30]  ³⁴ tn Heb “made us.”

[42:30]  ³⁵ tn The words “if we were” have been supplied in the translation for stylistic reasons.

[43:6]  ³⁶ tn The verb may even have a moral connotation here, “Why did you do evil to me?”

[43:6]  ³⁷ tn The infinitive construct here explains how they brought trouble on Jacob.

[45:17]  ³⁸ tn Heb “and go! Enter!”