Kejadian 1:31

1:31 God saw all that he had made – and it was very good! ¹  There was evening, and there was morning, the sixth day.

Kejadian 5:21

5:21 When Enoch had lived 65 years, he became the father of Methuselah.

Kejadian 5:28

5:28 When Lamech had lived 182 years, he had a son.

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ²  began to multiply on the face of the earth, and daughters were born ³  to them, ⁴ 

Kejadian 8:12

8:12 He waited another seven days and sent the dove out again, ⁵  but it did not return to him this time. ⁶ 

Kejadian 10:1

The Table of Nations

10:1 This is the account ⁷  of Noah’s sons Shem, Ham, and Japheth. Sons ⁸  were born ⁹  to them after the flood.

Kejadian 12:15

12:15 When Pharaoh’s officials saw her, they praised her to Pharaoh. So Abram’s wife ¹⁰  was taken ¹¹  into the household of Pharaoh, ¹² 

Kejadian 14:20

14:20 Worthy of praise is ¹³  the Most High God,

who delivered ¹⁴  your enemies into your hand.”

Abram gave Melchizedek ¹⁵  a tenth of everything.

Kejadian 16:3

16:3 So after Abram had lived ¹⁶  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ¹⁷  to her husband to be his wife. ¹⁸ 

Kejadian 18:13

18:13 The Lord said to Abraham, “Why ¹⁹  did Sarah laugh and say, ‘Will I really ²⁰  have a child when I am old?’

Kejadian 18:16

Abraham Pleads for Sodom

18:16 When the men got up to leave, ²¹  they looked out over ²²  Sodom. (Now ²³  Abraham was walking with them to see them on their way.) ²⁴ 

Kejadian 20:14

20:14 So Abimelech gave ²⁵  sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him.

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ²⁶  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ²⁷  replied.

Kejadian 24:55

24:55 But Rebekah’s ²⁸  brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.”

Kejadian 27:4

27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ²⁹  I will eat it so that I may bless you ³⁰  before I die.”

Kejadian 27:7

27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ³¹  it and bless you ³²  in the presence of the Lord ³³  before I die.’

Kejadian 27:18

27:18 He went to his father and said, “My father!” Isaac ³⁴  replied, “Here I am. Which are you, my son?” ³⁵ 

Kejadian 27:34

27:34 When Esau heard ³⁶  his father’s words, he wailed loudly and bitterly. ³⁷  He said to his father, “Bless me too, my father!”

Kejadian 29:28

29:28 Jacob did as Laban said. ³⁸  When Jacob ³⁹  completed Leah’s bridal week, ⁴⁰  Laban gave him his daughter Rachel to be his wife. ⁴¹ 

Kejadian 31:26

31:26 “What have you done?” Laban demanded of Jacob. “You’ve deceived me ⁴²  and carried away my daughters as if they were captives of war! ⁴³ 

Kejadian 31:55

31:55 (32:1) ⁴⁴  Early in the morning Laban kissed ⁴⁵  his grandchildren ⁴⁶  and his daughters goodbye and blessed them. Then Laban left and returned home. ⁴⁷ 

Kejadian 33:4

33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept.

Kejadian 39:3

39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ⁴⁸ 

Kejadian 41:5

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ⁴⁹  on one stalk, healthy ⁵⁰  and good.

Kejadian 41:7

41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. ⁵¹ 

Kejadian 43:24

43:24 The servant in charge ⁵²  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.

[1:31]  ¹ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

[6:1]  ² tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ³ tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ⁴ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[8:12]  ⁵ tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ⁶ tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[10:1]  ⁷ tn The title אֵלֶּה תּוֹלְדֹת (’elle tolÿdot, here translated as “This is the account”) here covers 10:1–11:9, which contains the so-called Table of Nations and the account of how the nations came to be dispersed.

[10:1]  ⁸ sn Sons were born to them. A vertical genealogy such as this encompasses more than the names of sons. The list includes cities, tribes, and even nations. In a loose way, the names in the list have some derivation or connection to the three ancestors.

[10:1]  ⁹ tn It appears that the Table of Nations is a composite of at least two ancient sources: Some sections begin with the phrase “the sons of” (בְּנֵי, bÿne) while other sections use “begot” (יָלָד, yalad). It may very well be that the “sons of” list was an old, “bare bones” list that was retained in the family records, while the “begot” sections were editorial inserts by the writer of Genesis, reflecting his special interests. See A. P. Ross, “The Table of Nations in Genesis 10 – Its Structure,” BSac 137 (1980): 340-53; idem, “The Table of Nations in Genesis 10 – Its Content,” BSac 138 (1981): 22-34.

[12:15]  ¹⁰ tn Heb “and the woman.” The word also means “wife”; the Hebrew article can express the possessive pronoun (R. J. Williams, Hebrew Syntax, 19, §86). Here the proper name (Abram) has been used in the translation instead of a possessive pronoun (“his”) for clarity.

[12:15]  ¹¹ tn The Hebrew term וַתֻּקַּח (vattuqqakh, “was taken”) is a rare verbal form, an old Qal passive preterite from the verb “to take.” It is pointed as a Hophal would be by the Masoretes, but does not have a Hophal meaning.

[12:15]  ¹² tn The Hebrew text simply has “house of Pharaoh.” The word “house” refers to the household in general, more specifically to the royal harem.

[14:20]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[16:3]  ¹⁶ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ¹⁷ tn Heb “the Egyptian, her female servant.”

[16:3]  ¹⁸ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[18:13]  ¹⁹ tn Heb “Why, this?” The demonstrative pronoun following the interrogative pronoun is enclitic, emphasizing the Lord’s amazement: “Why on earth did Sarah laugh?”

[18:13]  ²⁰ tn The Hebrew construction uses both הַאַף (ha’af) and אֻמְנָם (’umnam): “Indeed, truly, will I have a child?”

[18:16]  ²¹ tn Heb “And the men arose from there.”

[18:16]  ²² tn Heb “toward the face of.”

[18:16]  ²³ tn The disjunctive parenthetical clause sets the stage for the following speech.

[18:16]  ²⁴ tn The Piel of שָׁלַח (shalakh) means “to lead out, to send out, to expel”; here it is used in the friendly sense of seeing the visitors on their way.

[20:14]  ²⁵ tn Heb “took and gave.”

[22:1]  ²⁶ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ²⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[24:55]  ²⁸ tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.

[27:4]  ²⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ³⁰ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:7]  ³¹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ³² tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ³³ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:18]  ³⁴ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  ³⁵ sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.

[27:34]  ³⁶ tn The temporal clause is introduced with the temporal indicator and has the infinitive as its verb.

[27:34]  ³⁷ tn Heb “and he yelled [with] a great and bitter yell to excess.”

[29:28]  ³⁸ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ³⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ⁴⁰ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ⁴¹ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[31:26]  ⁴² tn Heb “and you have stolen my heart.” This expression apparently means “to deceive” (see v. 20).

[31:26]  ⁴³ tn Heb “and you have led away my daughters like captives of a sword.”

[31:55]  ⁴⁴ sn Beginning with 31:55, the verse numbers in the English Bible through 32:32 differ by one from the verse numbers in the Hebrew text (BHS), with 31:55 ET = 32:1 HT, 32:1 ET = 32:2 HT, etc., through 32:32 ET = 32:33 HT. From 33:1 the verse numbers in the ET and HT are again the same.

[31:55]  ⁴⁵ tn Heb “and Laban got up early in the morning and he kissed.”

[31:55]  ⁴⁶ tn Heb “his sons.”

[31:55]  ⁴⁷ tn Heb “to his place.”

[39:3]  ⁴⁸ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[41:5]  ⁴⁹ tn Heb “coming up.”

[41:5]  ⁵⁰ tn Heb “fat.”

[41:7]  ⁵¹ tn Heb “And look, a dream.”

[41:7]  sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.

[43:24]  ⁵² tn Heb “the man.”