Kejadian 2:3

2:3 God blessed the seventh day and made it holy ¹  because on it he ceased all the work that he ²  had been doing in creation. ³ 

Kejadian 3:19

3:19 By the sweat of your brow ⁴  you will eat food

until you return to the ground, ⁵ 

for out of it you were taken;

for you are dust, and to dust you will return.” ⁶ 

Kejadian 5:3

5:3 When ⁷  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ⁸  over the earth after the flood.

Kejadian 12:4

12:4 So Abram left, ⁹  just as the Lord had told him to do, ¹⁰  and Lot went with him. (Now ¹¹  Abram was 75 years old ¹²  when he departed from Haran.)

Kejadian 13:18

13:18 So Abram moved his tents and went to live ¹³  by the oaks ¹⁴  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 14:7

14:7 Then they attacked En Mishpat (that is, Kadesh) again, ¹⁵  and they conquered all the territory of the Amalekites, as well as the Amorites who were living in Hazazon Tamar.

Kejadian 15:1

The Cutting of the Covenant

15:1 After these things the word of the Lord came to Abram in a vision: “Fear not, Abram! I am your shield ¹⁶  and the one who will reward you in great abundance.” ¹⁷ 

Kejadian 18:7

18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ¹⁸  who quickly prepared it. ¹⁹ 

Kejadian 19:15

19:15 At dawn ²⁰  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ²¹  or else you will be destroyed when the city is judged!” ²² 

Kejadian 22:5

22:5 So he ²³  said to his servants, “You two stay ²⁴  here with the donkey while ²⁵  the boy and I go up there. We will worship ²⁶  and then return to you.” ²⁷ 

Kejadian 24:11

24:11 He made the camels kneel down by the well ²⁸  outside the city. It was evening, ²⁹  the time when the women would go out to draw water.

Kejadian 24:32

24:32 So Abraham’s servant ³⁰  went to the house and unloaded ³¹  the camels. Straw and feed were given ³²  to the camels, and water was provided so that he and the men who were with him could wash their feet. ³³ 

Kejadian 24:46

24:46 She quickly lowered her jug from her shoulder and said, ‘Drink, and I’ll give your camels water too.’ So I drank, and she also gave the camels water.

Kejadian 27:25

27:25 Isaac ³⁴  said, “Bring some of the wild game for me to eat, my son. ³⁵  Then I will bless you.” ³⁶  So Jacob ³⁷  brought it to him, and he ate it. He also brought him wine, and Isaac ³⁸  drank.

Kejadian 29:13

29:13 When Laban heard this news about Jacob, his sister’s son, he rushed out to meet him. He embraced him and kissed him and brought him to his house. Jacob ³⁹  told Laban how he was related to him. ⁴⁰ 

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁴¹  he gave me this one too.” So she named him Simeon. ⁴² 

Kejadian 29:35

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ⁴³  Then she stopped having children.

Kejadian 30:39

30:39 When the sheep mated ⁴⁴  in front of the branches, they ⁴⁵  gave birth to young that were streaked or speckled or spotted.

Kejadian 31:25

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ⁴⁶ 

Kejadian 31:46

31:46 Then he ⁴⁷  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ⁴⁸  They ate there by the pile of stones.

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ⁴⁹  on the mountain and invited his relatives to eat the meal. ⁵⁰  They ate the meal and spent the night on the mountain.

Kejadian 32:13

32:13 Jacob ⁵¹  stayed there that night. Then he sent ⁵²  as a gift ⁵³  to his brother Esau

Kejadian 34:16

34:16 Then we will give ⁵⁴  you our daughters to marry, ⁵⁵  and we will take your daughters as wives for ourselves, and we will live among you and become one people.

Kejadian 37:20-21

37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild ⁵⁶  animal ate him. Then we’ll see how his dreams turn out!” ⁵⁷ 

37:21 When Reuben heard this, he rescued Joseph ⁵⁸  from their hands, ⁵⁹  saying, ⁶⁰  “Let’s not take his life!” ⁶¹ 

Kejadian 41:30

41:30 But seven years of famine will occur ⁶²  after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate ⁶³  the land.

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁶⁴  you in authority over all the land of Egypt.” ⁶⁵ 

Kejadian 42:20

42:20 But you must bring ⁶⁶  your youngest brother to me. Then ⁶⁷  your words will be verified ⁶⁸  and you will not die.” They did as he said. ⁶⁹ 

Kejadian 43:15

43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt ⁷⁰  and stood before Joseph.

Kejadian 43:25

43:25 They got their gifts ready for Joseph’s arrival ⁷¹  at noon, for they had heard ⁷²  that they were to have a meal ⁷³  there.

Kejadian 47:30

47:30 but when I rest ⁷⁴  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁷⁵  said, “I will do as you say.”

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

Kejadian 50:10

50:10 When they came to the threshing floor of Atad ⁷⁶  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ⁷⁷  There Joseph observed a seven day period of mourning for his father.

[2:3]  ¹ tn The verb is usually translated “and sanctified it.” The Piel verb קִדֵּשׁ (qiddesh) means “to make something holy; to set something apart; to distinguish it.” On the literal level the phrase means essentially that God made this day different. But within the context of the Law, it means that the day belonged to God; it was for rest from ordinary labor, worship, and spiritual service. The day belonged to God.

[2:3]  ² tn Heb “God.” The pronoun (“he”) has been employed in the translation for stylistic reasons.

[2:3]  ³ tn Heb “for on it he ceased from all his work which God created to make.” The last infinitive construct and the verb before it form a verbal hendiadys, the infinitive becoming the modifier – “which God creatively made,” or “which God made in his creating.”

[3:19]  ⁴ tn The expression “the sweat of your brow” is a metonymy, the sweat being the result of painful toil in the fields.

[3:19]  ⁵ sn Until you return to the ground. The theme of humankind’s mortality is critical here in view of the temptation to be like God. Man will labor painfully to provide food, obviously not enjoying the bounty that creation promised. In place of the abundance of the orchard’s fruit trees, thorns and thistles will grow. Man will have to work the soil so that it will produce the grain to make bread. This will continue until he returns to the soil from which he was taken (recalling the creation in 2:7 with the wordplay on Adam and ground). In spite of the dreams of immortality and divinity, man is but dust (2:7), and will return to dust. So much for his pride.

[3:19]  ⁶ sn In general, the themes of the curse oracles are important in the NT teaching that Jesus became the cursed one hanging on the tree. In his suffering and death, all the motifs are drawn together: the tree, the sweat, the thorns, and the dust of death (see Ps 22:15). Jesus experienced it all, to have victory over it through the resurrection.

[5:3]  ⁷ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[10:32]  ⁸ tn Or “separated.”

[12:4]  ⁹ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ¹⁰ tn Heb “just as the Lord said to him.”

[12:4]  ¹¹ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ¹² tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[13:18]  ¹³ tn Heb “he came and lived.”

[13:18]  ¹⁴ tn Or “terebinths.”

[14:7]  ¹⁵ tn Heb “they returned and came to En Mishpat (that is, Kadesh).” The two verbs together form a verbal hendiadys, the first serving as the adverb: “they returned and came” means “they came again.” Most English translations do not treat this as a hendiadys, but translate “they turned back” or something similar. Since in the context, however, “came again to” does not simply refer to travel but an assault against the place, the present translation expresses this as “attacked…again.”

[15:1]  ¹⁶ sn The noun “shield” recalls the words of Melchizedek in 14:20. If God is the shield, then God will deliver. Abram need not fear reprisals from those he has fought.

[15:1]  ¹⁷ tn Heb “your reward [in] great abundance.” When the phrase הַרְבּה מְאֹדֵ (harbeh mÿod) follows a noun it invariably modifies the noun and carries the nuance “very great” or “in great abundance.” (See its use in Gen 41:49; Deut 3:5; Josh 22:8; 2 Sam 8:8; 12:2; 1 Kgs 4:29; 10:10-11; 2 Chr 14:13; 32:27; Jer 40:12.) Here the noun “reward” is in apposition to “shield” and refers by metonymy to God as the source of the reward. Some translate here “your reward will be very great” (cf. NASB, NRSV), taking the statement as an independent clause and understanding the Hiphil infinitive absolute as a substitute for a finite verb. However, the construction הַרְבּה מְאֹדֵ is never used this way elsewhere, where it either modifies a noun (see the texts listed above) or serves as an adverb in relation to a finite verb (see Josh 13:1; 1 Sam 26:21; 2 Sam 12:30; 2 Kgs 21:16; 1 Chr 20:2; Neh 2:2).

[15:1]  sn Abram has just rejected all the spoils of war, and the Lord promises to reward him in great abundance. In walking by faith and living with integrity he cannot lose.

[18:7]  ¹⁸ tn Heb “the young man.”

[18:7]  ¹⁹ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[19:15]  ²⁰ tn Heb “When dawn came up.”

[19:15]  ²¹ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ²² tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[22:5]  ²³ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ²⁴ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ²⁵ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ²⁶ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ²⁷ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[24:11]  ²⁸ tn Heb “well of water.”

[24:11]  ²⁹ tn Heb “at the time of evening.”

[24:32]  ³⁰ tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ³¹ tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

[24:32]  ³² tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ³³ tn Heb “and water to wash his feet and the feet of the men who were with him.”

[27:25]  ³⁴ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:25]  ³⁵ tn Heb “Bring near to me and I will eat of the wild game, my son.” Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[27:25]  ³⁶ tn Heb “so that my soul may bless you.” The presence of נַפְשִׁי (nafshi, “my soul”) as subject emphasizes Isaac’s heartfelt desire to do this. The conjunction indicates that the ritual meal must be first eaten before the formal blessing may be given.

[27:25]  ³⁷ tn Heb “and he brought”; the referent (Jacob) has been specified in the translation for clarity.

[27:25]  ³⁸ tn Heb “and he drank”; the referent (Isaac) has been specified in the translation for clarity.

[29:13]  ³⁹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[29:13]  ⁴⁰ tn Heb “and he told to Laban all these things.” This might mean Jacob told Laban how he happened to be there, but Laban’s response (see v. 14) suggests “all these things” refers to what Jacob had previously told Rachel (see v. 12).

[29:33]  ⁴¹ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁴² sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[29:35]  ⁴³ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[30:39]  ⁴⁴ tn The Hebrew verb used here can mean “to be in heat” (see v. 38) or “to mate; to conceive; to become pregnant.” The latter nuance makes better sense in this verse, for the next clause describes them giving birth.

[30:39]  ⁴⁵ tn Heb “the sheep.” The noun has been replaced by the pronoun (“they”) in the translation for stylistic reasons.

[31:25]  ⁴⁶ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[31:46]  ⁴⁷ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ⁴⁸ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[31:54]  ⁴⁹ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ⁵⁰ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[32:13]  ⁵¹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ⁵² tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ⁵³ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[34:16]  ⁵⁴ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:16]  ⁵⁵ tn The words “to marry” (and the words “as wives” in the following clause) are not in the Hebrew text, but are supplied in the translation for clarity.

[37:20]  ⁵⁶ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

[37:20]  ⁵⁷ tn Heb “what his dreams will be.”

[37:21]  ⁵⁸ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ⁵⁹ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ⁶⁰ tn Heb “and he said.”

[37:21]  ⁶¹ tn Heb “we must not strike him down [with respect to] life.”

[41:30]  ⁶² tn The perfect with the vav consecutive continues the time frame of the preceding participle, which has an imminent future nuance here.

[41:30]  ⁶³ tn The Hebrew verb כָּלָה (kalah) in the Piel stem means “to finish, to destroy, to bring an end to.” The severity of the famine will ruin the land of Egypt.

[41:41]  ⁶⁴ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁶⁵ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[42:20]  ⁶⁶ tn The imperfect here has an injunctive force.

[42:20]  ⁶⁷ tn After the injunctive imperfect, this imperfect with vav indicates purpose or result.

[42:20]  ⁶⁸ tn The Niphal form of the verb has the sense of “to be faithful; to be sure; to be reliable.” Joseph will test his brothers to see if their words are true.

[42:20]  ⁶⁹ tn Heb “and they did so.”

[43:15]  ⁷⁰ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

[43:25]  ⁷¹ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ⁷² tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ⁷³ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[47:30]  ⁷⁴ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁷⁵ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[50:10]  ⁷⁶ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ⁷⁷ tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.