Kejadian 2:18

2:18 The Lord God said, “It is not good for the man to be alone. ¹  I will make a companion ²  for him who corresponds to him.” ³ 

Kejadian 5:2

5:2 He created them male and female; when they were created, he blessed them and named them “humankind.” ⁴ 

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Kejadian 17:11

17:11 You must circumcise the flesh of your foreskins. This will be a reminder ⁵  of the covenant between me and you.

Kejadian 17:15

17:15 Then God said to Abraham, “As for your wife, you must no longer call her Sarai; ⁶  Sarah ⁷  will be her name.

Kejadian 17:24

17:24 Now Abraham was 99 years old ⁸  when he was circumcised; ⁹ 

Kejadian 18:3

18:3 He said, “My lord, ¹⁰  if I have found favor in your sight, do not pass by and leave your servant. ¹¹ 

Kejadian 18:11-12

18:11 Abraham and Sarah were old and advancing in years; ¹²  Sarah had long since passed menopause.) ¹³  18:12 So Sarah laughed to herself, thinking, ¹⁴  “After I am worn out will I have pleasure, ¹⁵  especially when my husband is old too?” ¹⁶ 

Kejadian 18:20

18:20 So the Lord said, “The outcry against ¹⁷  Sodom and Gomorrah is so great and their sin so blatant ¹⁸ 

Kejadian 22:18

22:18 Because you have obeyed me, ¹⁹  all the nations of the earth will pronounce blessings on one another ²⁰  using the name of your descendants.’”

Kejadian 24:19

24:19 When she had done so, ²¹  she said, “I’ll draw water for your camels too, until they have drunk as much as they want.”

Kejadian 26:15

26:15 So the Philistines took dirt and filled up ²²  all the wells that his father’s servants had dug back in the days of his father Abraham.

Kejadian 27:8

27:8 Now then, my son, do ²³  exactly what I tell you! ²⁴ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ²⁵  but the God of my father has been with me.

Kejadian 31:18

31:18 He took ²⁶  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ²⁷ 

Kejadian 31:28

31:28 You didn’t even allow me to kiss my daughters and my grandchildren ²⁸  good-bye. You have acted foolishly!

Kejadian 31:40

31:40 I was consumed by scorching heat ²⁹  during the day and by piercing cold ³⁰  at night, and I went without sleep. ³¹ 

Kejadian 34:29

34:29 They captured as plunder ³²  all their wealth, all their little ones, and their wives, including everything in the houses.

Kejadian 36:20

36:20 These were the sons of Seir the Horite, ³³  who were living in the land: Lotan, Shobal, Zibeon, Anah,

Kejadian 38:1

Judah and Tamar

38:1 At that time Judah left ³⁴  his brothers and stayed ³⁵  with an Adullamite man ³⁶  named Hirah.

Kejadian 43:22

43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

Kejadian 44:5

44:5 Doesn’t my master drink from this cup ³⁷  and use it for divination? ³⁸  You have done wrong!’” ³⁹ 

Kejadian 44:9

44:9 If one of us has it, ⁴⁰  he will die, and the rest of us will become my lord’s slaves!”

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 49:13

49:13 Zebulun will live ⁴²  by the haven of the sea

and become a haven for ships;

his border will extend to Sidon. ⁴³ 

Kejadian 49:24

49:24 But his bow will remain steady,

and his hands ⁴⁴  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ⁴⁵  the Shepherd, the Rock ⁴⁶  of Israel,

Kejadian 49:27

49:27 Benjamin is a ravenous wolf;

in the morning devouring the prey,

and in the evening dividing the plunder.”

[2:18]  ¹ tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

[2:18]  ² tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

[2:18]  ³ tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

[5:2]  ⁴ tn The Hebrew word used here is אָדָם (’adam).

[17:11]  ⁵ tn Or “sign.”

[17:15]  ⁶ tn Heb “[As for] Sarai your wife, you must not call her name Sarai, for Sarah [will be] her name.”

[17:15]  ⁷ sn Sarah. The name change seems to be a dialectical variation, both spellings meaning “princess” or “queen.” Like the name Abram, the name Sarai symbolized the past. The new name Sarah, like the name Abraham, would be a reminder of what God intended to do for Sarah in the future.

[17:24]  ⁸ tn Heb “the son of ninety-nine years.”

[17:24]  ⁹ tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).

[18:3]  ¹⁰ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ¹¹ tn Heb “do not pass by from upon your servant.”

[18:11]  ¹² tn Heb “days.”

[18:11]  ¹³ tn Heb “it had ceased to be for Sarah [after] a way like women.”

[18:12]  ¹⁴ tn Heb “saying.”

[18:12]  ¹⁵ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ¹⁶ tn The word “too” has been added in the translation for stylistic reasons.

[18:20]  ¹⁷ tn Heb “the outcry of Sodom,” which apparently refers to the outcry for divine justice from those (unidentified persons) who observe its sinful ways.

[18:20]  ¹⁸ tn Heb “heavy.”

[22:18]  ¹⁹ 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]  ²⁰ 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.)

[24:19]  ²¹ tn Heb “when she had finished giving him a drink.” This has been simplified in the translation for stylistic reasons.

[26:15]  ²² tn Heb “and the Philistines stopped them up and filled them with dirt.”

[27:8]  ²³ tn Heb “listen to my voice.” The Hebrew idiom means “to comply; to obey.”

[27:8]  ²⁴ tn Heb “to that which I am commanding you.”

[31:5]  ²⁵ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:18]  ²⁶ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ²⁷ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[31:28]  ²⁸ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[31:40]  ²⁹ tn Or “by drought.”

[31:40]  ³⁰ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ³¹ tn Heb “and my sleep fled from my eyes.”

[34:29]  ³² tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[36:20]  ³³ sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[38:1]  ³⁴ tn Heb “went down from.”

[38:1]  ³⁵ tn Heb “and he turned aside unto.”

[38:1]  ³⁶ tn Heb “a man, an Adullamite.”

[44:5]  ³⁷ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

[44:5]  ³⁸ tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

[44:5]  ³⁹ tn Heb “you have caused to be evil what you have done.”

[44:9]  ⁴⁰ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

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

[49:13]  ⁴² 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]  ⁴³ map For location see Map1 A1; JP3 F3; JP4 F3.

[49:24]  ⁴⁴ tn Heb “the arms of his hands.”

[49:24]  ⁴⁵ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ⁴⁶ tn Or “Stone.”