Kejadian 1:6

1:6 God said, “Let there be an expanse ¹  in the midst of the waters and let it separate water ²  from water.

Kejadian 4:9

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ³  And he replied, “I don’t know! Am I my brother’s guardian?” ⁴ 

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁵  began to multiply on the face of the earth, and daughters were born ⁶  to them, ⁷ 

Kejadian 7:3

7:3 and also seven ⁸  of every kind of bird in the sky, male and female, ⁹  to preserve their offspring ¹⁰  on the face of the earth.

Kejadian 18:18

18:18 After all, Abraham ¹¹  will surely become ¹²  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ¹³  using his name.

Kejadian 18:22

18:22 The two men turned ¹⁴  and headed ¹⁵  toward Sodom, but Abraham was still standing before the Lord. ¹⁶ 

Kejadian 19:25

19:25 So he overthrew those cities and all that region, ¹⁷  including all the inhabitants of the cities and the vegetation that grew ¹⁸  from the ground.

Kejadian 24:2

24:2 Abraham said to his servant, the senior one ¹⁹  in his household who was in charge of everything he had, “Put your hand under my thigh ²⁰ 

Kejadian 24:13

24:13 Here I am, standing by the spring, ²¹  and the daughters of the people ²²  who live in the town are coming out to draw water.

Kejadian 24:62

24:62 Now ²³  Isaac came from ²⁴  Beer Lahai Roi, ²⁵  for ²⁶  he was living in the Negev. ²⁷ 

Kejadian 31:23

31:23 So he took his relatives ²⁸  with him and pursued Jacob ²⁹  for seven days. ³⁰  He caught up with ³¹  him in the hill country of Gilead.

Kejadian 34:15

34:15 We will give you our consent on this one condition: You must become ³²  like us by circumcising ³³  all your males.

Kejadian 36:5

36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

Kejadian 37:15

37:15 When Joseph reached Shechem, ³⁴  a man found him wandering ³⁵  in the field, so the man asked him, “What are you looking for?”

Kejadian 38:2

38:2 There Judah saw the daughter of a Canaanite man ³⁶  named Shua. ³⁷  Judah acquired her as a wife ³⁸  and had marital relations with her. ³⁹ 

Kejadian 40:17

40:17 In the top basket there were baked goods of every kind for Pharaoh, but the birds were eating them from the basket that was on my head.”

Kejadian 41:49

41:49 Joseph stored up a vast amount of grain, like the sand of the sea, ⁴⁰  until he stopped measuring it because it was impossible to measure.

Kejadian 42:29

42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying,

Kejadian 47:28

47:28 Jacob lived in the land of Egypt seventeen years; the years ⁴¹  of Jacob’s life were 147 in all.

Kejadian 48:2

48:2 When Jacob was told, ⁴²  “Your son Joseph has just ⁴³  come to you,” Israel regained strength and sat up on his bed.

Kejadian 49:8

49:8 Judah, ⁴⁴  your brothers will praise you.

Your hand will be on the neck of your enemies,

your father’s sons will bow down before you.

Kejadian 49:13

49:13 Zebulun will live ⁴⁵  by the haven of the sea

and become a haven for ships;

his border will extend to Sidon. ⁴⁶ 

[1:6]  ¹ tn The Hebrew word refers to an expanse of air pressure between the surface of the sea and the clouds, separating water below from water above. In v. 8 it is called “sky.”

[1:6]  sn An expanse. In the poetic texts the writers envision, among other things, something rather strong and shiny, no doubt influencing the traditional translation “firmament” (cf. NRSV “dome”). Job 37:18 refers to the skies poured out like a molten mirror. Dan 12:3 and Ezek 1:22 portray it as shiny. The sky or atmosphere may have seemed like a glass dome. For a detailed study of the Hebrew conception of the heavens and sky, see L. I. J. Stadelmann, The Hebrew Conception of the World (AnBib), 37-60.

[1:6]  ² tn Heb “the waters from the waters.”

[4:9]  ³ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ⁴ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[6:1]  ⁵ 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]  ⁶ 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]  ⁷ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[7:3]  ⁸ tn Or “seven pairs” (cf. NRSV).

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

[7:3]  ¹⁰ tn Heb “to keep alive offspring.”

[18:18]  ¹¹ tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ¹² tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ¹³ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[18:22]  ¹⁴ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ¹⁵ tn Heb “went.”

[18:22]  ¹⁶ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[19:25]  ¹⁷ tn Or “and all the plain”; Heb “and all the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:25]  ¹⁸ tn Heb “and the vegetation of the ground.”

[24:2]  ¹⁹ tn The Hebrew term זָקֵן (zaqen) may refer to the servant who is oldest in age or senior in authority (or both).

[24:2]  ²⁰ sn Put your hand under my thigh. The taking of this oath had to do with the sanctity of the family and the continuation of the family line. See D. R. Freedman, “Put Your Hand Under My Thigh – the Patriarchal Oath,” BAR 2 (1976): 2-4, 42.

[24:13]  ²¹ tn Heb “the spring of water.”

[24:13]  ²² tn Heb “the men.”

[24:62]  ²³ tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.

[24:62]  ²⁴ tn Heb “from the way of.”

[24:62]  ²⁵ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.

[24:62]  ²⁶ tn This disjunctive clause is explanatory.

[24:62]  ²⁷ tn Or “the South [country].”

[24:62]  sn Negev is the name for the southern desert region in the land of Canaan.

[31:23]  ²⁸ tn Heb “his brothers.”

[31:23]  ²⁹ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ³⁰ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ³¹ tn Heb “drew close to.”

[34:15]  ³² tn Heb “if you are like us.”

[34:15]  ³³ tn The infinitive here explains how they would become like them.

[37:15]  ³⁴ tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

[37:15]  ³⁵ tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

[38:2]  ³⁶ tn Heb “a man, a Canaanite.”

[38:2]  ³⁷ tn Heb “and his name was Shua.”

[38:2]  ³⁸ tn Heb “and he took her.”

[38:2]  ³⁹ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[41:49]  ⁴⁰ tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.

[47:28]  ⁴¹ tn Heb “the days of the years.”

[48:2]  ⁴² tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁴³ tn Heb “Look, your son Joseph.”

[49:8]  ⁴⁴ sn There is a wordplay here; the name Judah (יְהוּדָה, yÿhudah) sounds in Hebrew like the verb translated praise (יוֹדוּךָ, yodukha). The wordplay serves to draw attention to the statement as having special significance.

[49:13]  ⁴⁵ tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.

[49:13]  ⁴⁶ map For location see Map1 A1; JP3 F3; JP4 F3.