Kejadian 2:2

2:2 By ¹  the seventh day God finished the work that he had been doing, ²  and he ceased ³  on the seventh day all the work that he had been doing.

Kejadian 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ⁴  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 7:4

7:4 For in seven days ⁵  I will cause it to rain ⁶  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 14:23

14:23 that I will take nothing ⁷  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ⁸  who made Abram rich.’

Kejadian 18:2

18:2 Abraham ⁹  looked up ¹⁰  and saw ¹¹  three men standing across ¹²  from him. When he saw them ¹³  he ran from the entrance of the tent to meet them and bowed low ¹⁴  to the ground. ¹⁵ 

Kejadian 19:30

19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters.

Kejadian 20:13

20:13 When God made me wander ¹⁶  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ¹⁷  Every place we go, say about me, “He is my brother.”’”

Kejadian 24:3

24:3 so that I may make you solemnly promise ¹⁸  by the Lord, the God of heaven and the God of the earth: You must not acquire ¹⁹  a wife for my son from the daughters of the Canaanites, among whom I am living.

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ²⁰  He journeyed ²¹  to the region of Aram Naharaim ²²  and the city of Nahor.

Kejadian 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ²³  One of the men ²⁴  might easily have had sexual relations with ²⁵  your wife, and you would have brought guilt on us!”

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ²⁶  Set it here before my relatives and yours, ²⁷  and let them settle the dispute between the two of us! ²⁸ 

Kejadian 37:14

37:14 So Jacob ²⁹  said to him, “Go now and check on ³⁰  the welfare ³¹  of your brothers and of the flocks, and bring me word.” So Jacob ³²  sent him from the valley of Hebron.

Kejadian 39:1

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ³³  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ³⁴  purchased him from ³⁵  the Ishmaelites who had brought him there.

Kejadian 42:15

42:15 You will be tested in this way: As surely as Pharaoh lives, ³⁶  you will not depart from this place unless your youngest brother comes here.

Kejadian 42:27

42:27 When one of them ³⁷  opened his sack to get feed for his donkey at their resting place, ³⁸  he saw his money in the mouth of his sack. ³⁹ 

Kejadian 44:17

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ⁴⁰  you may go back ⁴¹  to your father in peace.”

Kejadian 50:13

50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

[2:2]  ¹ tn Heb “on/in the seventh day.”

[2:2]  ² tn Heb “his work which he did [or “made”].”

[2:2]  ³ tn The Hebrew term שָׁבַּת (shabbat) can be translated “to rest” (“and he rested”) but it basically means “to cease.” This is not a rest from exhaustion; it is the cessation of the work of creation.

[6:7]  ⁴ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[7:4]  ⁵ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁶ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[14:23]  ⁷ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ⁸ tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[18:2]  ⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ¹⁰ tn Heb “lifted up his eyes.”

[18:2]  ¹¹ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ¹² tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ¹³ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ¹⁴ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ¹⁵ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[20:13]  ¹⁶ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ¹⁷ tn Heb “This is your loyal deed which you can do for me.”

[24:3]  ¹⁸ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose.

[24:3]  ¹⁹ tn Heb “because you must not take.”

[24:10]  ²⁰ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ²¹ tn Heb “and he arose and went.”

[24:10]  ²² tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[26:10]  ²³ tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ²⁴ tn Heb “people.”

[26:10]  ²⁵ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[31:37]  ²⁶ tn Heb “what did you find from all the goods of your house?”

[31:37]  ²⁷ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ²⁸ tn Heb “that they may decide between us two.”

[37:14]  ²⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ³⁰ tn Heb “see.”

[37:14]  ³¹ tn Heb “peace.”

[37:14]  ³² tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[39:1]  ³³ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ³⁴ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ³⁵ tn Heb “from the hand of.”

[42:15]  ³⁶ tn Heb “[By] the life of Pharaoh.”

[42:15]  sn As surely as Pharaoh lives. Joseph uses an oath formula to let the brothers know the certainty of what he said. There is some discussion in the commentaries on swearing by the life of Pharaoh, but since the formulation here reflects the Hebrew practice, it would be hard to connect the ideas exactly to Egyptian practices. Joseph did this to make the point in a way that his Hebrew brothers would understand. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[42:27]  ³⁷ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ³⁸ tn Heb “at the lodging place.”

[42:27]  ³⁹ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[44:17]  ⁴⁰ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁴¹ tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).