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 6:21

6:21 And you must take ³  for yourself every kind of food ⁴  that is eaten, ⁵  and gather it together. ⁶  It will be food for you and for them.

Kejadian 7:7

7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ⁷  of the floodwaters.

Kejadian 9:1

God’s Covenant with Humankind through Noah

9:1 Then God blessed Noah and his sons and said to them, “Be fruitful and multiply and fill the earth.

Kejadian 12:20

12:20 Pharaoh gave his men orders about Abram, ⁸  and so they expelled him, along with his wife and all his possessions.

Kejadian 22:18

22:18 Because you have obeyed me, ⁹  all the nations of the earth will pronounce blessings on one another ¹⁰  using the name of your descendants.’”

Kejadian 25:21

25:21 Isaac prayed to ¹¹  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 27:2

27:2 Isaac ¹²  said, “Since ¹³  I am so old, I could die at any time. ¹⁴ 

Kejadian 27:5

27:5 Now Rebekah had been listening while Isaac spoke to his son Esau. ¹⁵  When Esau went out to the open fields to hunt down some wild game and bring it back, ¹⁶ 

Kejadian 27:8-9

27:8 Now then, my son, do ¹⁷  exactly what I tell you! ¹⁸  27:9 Go to the flock and get me two of the best young goats. I’ll prepare ¹⁹  them in a tasty way for your father, just the way he loves them.

Kejadian 34:3

34:3 Then he became very attached ²⁰  to Dinah, Jacob’s daughter. He fell in love with the young woman and spoke romantically to her. ²¹ 

Kejadian 34:8

34:8 But Hamor made this appeal to them: “My son Shechem is in love with your daughter. ²²  Please give her to him as his wife.

Kejadian 39:20

39:20 Joseph’s master took him and threw him into the prison, ²³  the place where the king’s prisoners were confined. So he was there in the prison. ²⁴ 

Kejadian 40:4

40:4 The captain of the guard appointed Joseph to be their attendant, and he served them. ²⁵ 

They spent some time in custody. ²⁶ 

Kejadian 48:12

48:12 So Joseph moved them from Israel’s knees ²⁷  and bowed down with his face to the ground.

[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.”

[6:21]  ³ tn The verb is a direct imperative: “And you, take for yourself.” The form stresses the immediate nature of the instruction; the pronoun underscores the directness.

[6:21]  ⁴ tn Heb “from all food,” meaning “some of every kind of food.”

[6:21]  ⁵ tn Or “will be eaten.”

[6:21]  ⁶ tn Heb “and gather it to you.”

[7:7]  ⁷ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[12:20]  ⁸ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[22:18]  ⁹ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ¹⁰ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram 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. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[25:21]  ¹¹ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[27:2]  ¹² tn Heb “he”; the referent (Isaac) is specified in the translation for clarity.

[27:2]  ¹³ tn The particle הִנֵּה (hinneh, “look”) here introduces a logically foundational statement, upon which the coming instruction will be based.

[27:2]  ¹⁴ tn Heb “I do not know the day of my death.”

[27:5]  ¹⁵ tn The disjunctive clause (introduced by a conjunction with the subject, followed by the predicate) here introduces a new scene in the story.

[27:5]  ¹⁶ tc The LXX adds here “to his father,” which may have been accidentally omitted in the MT.

[27:8]  ¹⁷ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ¹⁸ tn Heb “to that which I am commanding you.”

[27:9]  ¹⁹ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[34:3]  ²⁰ tn Heb “his soul stuck to [or “joined with”],” meaning Shechem became very attached to Dinah emotionally.

[34:3]  ²¹ tn Heb “and he spoke to the heart of the young woman,” which apparently refers in this context to tender, romantic speech (Hos 2:14). Another option is to translate the expression “he reassured the young woman” (see Judg 19:3, 2 Sam 19:7; cf. NEB “comforted her”).

[34:8]  ²² tn Heb “Shechem my son, his soul is attached to your daughter.” The verb means “to love” in the sense of being emotionally attached to or drawn to someone. This is a slightly different way of saying what was reported earlier (v. 3). However, there is no mention here of the offense. Even though Hamor is speaking to Dinah’s brothers, he refers to her as their daughter (see v. 17).

[39:20]  ²³ tn Heb “the house of roundness,” suggesting that the prison might have been a fortress or citadel.

[39:20]  ²⁴ sn The story of Joseph is filled with cycles and repetition: He has two dreams (chap. 37), he interprets two dreams in prison (chap. 40) and the two dreams of Pharaoh (chap. 41), his brothers make two trips to see him (chaps. 42-43), and here, for the second time (see 37:24), he is imprisoned for no good reason, with only his coat being used as evidence. For further discussion see H. Jacobsen, “A Legal Note on Potiphar’s Wife,” HTR 69 (1976): 177.

[40:4]  ²⁵ sn He served them. This is the same Hebrew verb, meaning “to serve as a personal attendant,” that was translated “became [his] servant” in 39:4.

[40:4]  ²⁶ tn Heb “they were days in custody.”

[48:12]  ²⁷ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.