Kejadian 2:16
Konteks2:16 Then the Lord God commanded 1 the man, “You may freely eat 2 fruit 3 from every tree of the orchard,
Kejadian 6:3
Konteks6:3 So the Lord said, “My spirit will not remain in 4 humankind indefinitely, 5 since 6 they 7 are mortal. 8 They 9 will remain for 120 more years.” 10
Kejadian 20:5
Konteks20:5 Did Abraham 11 not say to me, ‘She is my sister’? And she herself said, 12 ‘He is my brother.’ I have done this with a clear conscience 13 and with innocent hands!”
Kejadian 31:50
Konteks31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize 14 that God is witness to your actions.” 15
Kejadian 41:3
Konteks41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, 16 and they stood beside the other cows at the edge of the river. 17
Kejadian 44:15
Konteks44:15 Joseph said to them, “What did you think you were doing? 18 Don’t you know that a man like me can find out things like this by divination?” 19
Kejadian 47:9
Konteks47:9 Jacob said to Pharaoh, “All 20 the years of my travels 21 are 130. All 22 the years of my life have been few and painful; 23 the years of my travels are not as long as those of my ancestors.” 24
Kejadian 49:6
Konteks49:6 O my soul, do not come into their council,
do not be united to their assembly, my heart, 25
for in their anger they have killed men,
and for pleasure they have hamstrung oxen.
Kejadian 50:15
Konteks50:15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay 26 us in full 27 for all the harm 28 we did to him?”
[2:16] 1 sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.
[2:16] 2 tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”
[2:16] 3 tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).
[6:3] 4 tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the
[6:3] 6 tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).
[6:3] 7 tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).
[6:3] 9 tn See the note on “they” earlier in this verse.
[6:3] 10 tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.
[20:5] 11 tn Heb “he”; the referent has been specified in the translation for clarity.
[20:5] 12 tn Heb “and she, even she.”
[20:5] 13 tn Heb “with the integrity of my heart.”
[31:50] 15 tn Heb “between me and you.”
[41:3] 16 tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”
[41:3] 17 tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.
[44:15] 18 tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”
[44:15] 19 tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.
[47:9] 20 tn Heb “the days of.”
[47:9] 21 tn Heb “sojournings.” Jacob uses a term that depicts him as one who has lived an unsettled life, temporarily residing in many different places.
[47:9] 22 tn Heb “the days of.”
[47:9] 23 tn The Hebrew word רַע (ra’) can sometimes mean “evil,” but that would give the wrong connotation here, where it refers to pain, difficulty, and sorrow. Jacob is thinking back through all the troubles he had to endure to get to this point.
[47:9] 24 tn Heb “and they have not reached the days of the years of my fathers in the days of their sojournings.”
[49:6] 25 tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.
[50:15] 26 tn The imperfect tense could be a simple future; it could also have a desiderative nuance.
[50:15] 27 tn The infinitive absolute makes the statement emphatic, “repay in full.”
