Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ¹  It was so. ² 

Kejadian 3:13

3:13 So the Lord God said to the woman, “What is this ³  you have done?” And the woman replied, “The serpent ⁴  tricked ⁵  me, and I ate.”

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ⁶  So Esau ⁷  swore an oath to him and sold his birthright ⁸  to Jacob.

Kejadian 27:14

27:14 So he went and got the goats ⁹  and brought them to his mother. She ¹⁰  prepared some tasty food, just the way his father loved it.

Kejadian 30:13

30:13 Leah said, “How happy I am, ¹¹  for women ¹²  will call me happy!” So she named him Asher. ¹³ 

Kejadian 35:10

35:10 God said to him, “Your name is Jacob, but your name will no longer be called Jacob; Israel will be your name.” So God named him Israel. ¹⁴ 

Kejadian 49:15

49:15 When he sees ¹⁵  a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer. ¹⁶ 

[1:7]  ¹ tn Heb “the expanse.”

[1:7]  ² tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[3:13]  ³ tn The use of the demonstrative pronoun is enclitic, serving as an undeclined particle for emphasis. It gives the sense of “What in the world have you done?” (see R. J. Williams, Hebrew Syntax, 24, §118).

[3:13]  ⁴ sn The Hebrew word order puts the subject (“the serpent”) before the verb here, giving prominence to it.

[3:13]  ⁵ tn This verb (the Hiphil of נָשָׁא, nasha) is used elsewhere of a king or god misleading his people into false confidence (2 Kgs 18:29 = 2 Chr 32:15 = Isa 36:14; 2 Kgs 19:10 = Isa 37:10), of an ally deceiving a partner (Obad 7), of God deceiving his sinful people as a form of judgment (Jer 4:10), of false prophets instilling their audience with false hope (Jer 29:8), and of pride and false confidence producing self-deception (Jer 37:9; 49:16; Obad 3).

[25:33]  ⁶ tn Heb “Swear to me today.”

[25:33]  ⁷ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ⁸ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[27:14]  ⁹ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ¹⁰ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[30:13]  ¹¹ tn The Hebrew statement apparently means “with my happiness.”

[30:13]  ¹² tn Heb “daughters.”

[30:13]  ¹³ sn The name Asher (אָשֶׁר, ’asher) apparently means “happy one.” The name plays on the words used in the statement which appears earlier in the verse. Both the Hebrew noun and verb translated “happy” and “call me happy,” respectively, are derived from the same root as the name Asher.

[35:10]  ¹⁴ tn Heb “and he called his name Israel.” The referent of the pronoun “he” (God) has been specified in the translation for clarity.

[35:10]  sn The name Israel means “God fights” (although some interpret the meaning as “he fights [with] God”). See Gen 32:28.

[49:15]  ¹⁵ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

[49:15]  ¹⁶ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.