Kejadian 2:5

2:5 Now ¹  no shrub of the field had yet grown on the earth, and no plant of the field ²  had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. ³ 

Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ⁴  and you will be like divine beings who know ⁵  good and evil.” ⁶ 

Kejadian 8:11

8:11 When ⁷  the dove returned to him in the evening, there was ⁸  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

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 12:6

12:6 Abram traveled through the land as far as the oak tree ¹³  of Moreh ¹⁴  at Shechem. ¹⁵  (At that time the Canaanites were in the land.) ¹⁶ 

Kejadian 15:18

15:18 That day the Lord made a covenant ¹⁷  with Abram: “To your descendants I give ¹⁸  this land, from the river of Egypt ¹⁹  to the great river, the Euphrates River –

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 19:29

19:29 So when God destroyed ²³  the cities of the region, ²⁴  God honored ²⁵  Abraham’s request. He removed Lot ²⁶  from the midst of the destruction when he destroyed ²⁷  the cities Lot had lived in.

Kejadian 20:1

Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev ²⁸  region and settled between Kadesh and Shur. While he lived as a temporary resident ²⁹  in Gerar,

Kejadian 20:3

20:3 But God appeared ³⁰  to Abimelech in a dream at night and said to him, “You are as good as dead ³¹  because of the woman you have taken, for she is someone else’s wife.” ³² 

Kejadian 23:16

23:16 So Abraham agreed to Ephron’s price ³³  and weighed ³⁴  out for him ³⁵  the price ³⁶  that Ephron had quoted ³⁷  in the hearing of the sons of Heth – 400 pieces of silver, according to the standard measurement at the time. ³⁸ 

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ³⁹  and sent them off to the east, away from his son Isaac. ⁴⁰ 

Kejadian 26:8

26:8 After Isaac ⁴¹  had been there a long time, ⁴²  Abimelech king of the Philistines happened to look out a window and observed ⁴³  Isaac caressing ⁴⁴  his wife Rebekah.

Kejadian 28:11

28:11 He reached a certain place ⁴⁵  where he decided to camp because the sun had gone down. ⁴⁶  He took one of the stones ⁴⁷  and placed it near his head. ⁴⁸  Then he fell asleep ⁴⁹  in that place

Kejadian 31:24-25

31:24 But God came to Laban the Aramean in a dream at night and warned him, ⁵⁰  “Be careful ⁵¹  that you neither bless nor curse Jacob.” ⁵² 

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. ⁵³ 

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁵⁴  They ⁵⁵  were offended ⁵⁶  and very angry because Shechem ⁵⁷  had disgraced Israel ⁵⁸  by sexually assaulting ⁵⁹  Jacob’s daughter, a crime that should not be committed. ⁶⁰ 

Kejadian 35:3

35:3 Let us go up at once ⁶¹  to Bethel. Then I will make ⁶²  an altar there to God, who responded to me in my time of distress ⁶³  and has been with me wherever I went.” ⁶⁴ 

Kejadian 35:7

35:7 He built an altar there and named the place El Bethel ⁶⁵  because there God had revealed himself ⁶⁶  to him when he was fleeing from his brother.

Kejadian 36:24

36:24 These were the sons of Zibeon: Aiah and Anah (who discovered the hot springs ⁶⁷  in the wilderness as he pastured the donkeys of his father Zibeon).

Kejadian 37:3

37:3 Now Israel loved Joseph more than all his sons ⁶⁸  because he was a son born to him late in life, ⁶⁹  and he made a special ⁷⁰  tunic for him.

Kejadian 38:20

38:20 Then Judah had his friend Hirah ⁷¹  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ⁷²  but Hirah ⁷³  could not find her.

Kejadian 38:28

38:28 While she was giving birth, one child ⁷⁴  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”

Kejadian 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Kejadian 46:29

46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ⁷⁵  he hugged his neck and wept on his neck for quite some time.

Kejadian 47:24

47:24 When you gather in the crop, ⁷⁶  give ⁷⁷  one-fifth of it to Pharaoh, and the rest ⁷⁸  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 48:20

48:20 So he blessed them that day, saying,

“By you ⁷⁹  will Israel bless, ⁸⁰  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ⁸¹ 

Kejadian 49:4

49:4 You are destructive ⁸²  like water and will not excel, ⁸³ 

for you got on your father’s bed, ⁸⁴ 

then you defiled it – he got on my couch! ⁸⁵ 

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ⁸⁶ 

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

[2:5]  ¹ tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).

[2:5]  ² tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”

[2:5]  ³ tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.

[2:5]  sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).

[3:5]  ⁴ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ⁵ tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ⁶ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[8:11]  ⁷ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ⁸ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[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.

[12:6]  ¹³ tn Or “terebinth.”

[12:6]  ¹⁴ sn The Hebrew word Moreh (מוֹרֶה, moreh) means “teacher.” It may well be that the place of this great oak tree was a Canaanite shrine where instruction took place.

[12:6]  ¹⁵ tn Heb “as far as the place of Shechem, as far as the oak of Moreh.”

[12:6]  ¹⁶ tn The disjunctive clause gives important information parenthetical in nature – the promised land was occupied by Canaanites.

[15:18]  ¹⁷ tn Heb “cut a covenant.”

[15:18]  ¹⁸ tn The perfect verbal form is understood as instantaneous (“I here and now give”). Another option is to understand it as rhetorical, indicating certitude (“I have given” meaning it is as good as done, i.e., “I will surely give”).

[15:18]  sn To your descendants I give this land. The Lord here unconditionally promises that Abram’s descendants will possess the land, but he does not yet ratify his earlier promises to give Abram a multitude of descendants and eternal possession of the land. The fulfillment of those aspects of the promise remain conditional (see Gen 17:1-8) and are ratified after Abraham offers up his son Isaac (see Gen 22:1-19). For a fuller discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[15:18]  ¹⁹ sn The river of Egypt is a wadi (a seasonal stream) on the northeastern border of Egypt, not to the River Nile.

[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).

[19:29]  ²³ tn The construction is a temporal clause comprised of the temporal indicator, an infinitive construct with a preposition, and the subjective genitive.

[19:29]  ²⁴ tn Or “of the plain”; Heb “of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:29]  ²⁵ tn Heb “remembered,” but this means more than mental recollection here. Abraham’s request (Gen 18:23-32) was that the Lord not destroy the righteous with the wicked. While the requisite minimum number of righteous people (ten, v. 32) needed for God to spare the cities was not found, God nevertheless rescued the righteous before destroying the wicked.

[19:29]  sn God showed Abraham special consideration because of the covenantal relationship he had established with the patriarch. Yet the reader knows that God delivered the “righteous” (Lot’s designation in 2 Pet 2:7) before destroying their world – which is what he will do again at the end of the age.

[19:29]  ²⁶ sn God’s removal of Lot before the judgment is paradigmatic. He typically delivers the godly before destroying their world.

[19:29]  ²⁷ tn Heb “the overthrow when [he] overthrew.”

[20:1]  ²⁸ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[20:1]  ²⁹ tn Heb “and he sojourned.”

[20:3]  ³⁰ tn Heb “came.”

[20:3]  ³¹ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ³² tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[23:16]  ³³ tn Heb “listened to Ephron.”

[23:16]  ³⁴ tn Heb “and Abraham weighed out.”

[23:16]  ³⁵ tn Heb “to Ephron.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[23:16]  ³⁶ tn Heb “silver.”

[23:16]  ³⁷ tn Heb “that he had spoken.” The referent (Ephron) has been specified here in the translation for clarity and for stylistic reasons.

[23:16]  ³⁸ tn Heb “passing for the merchant.” The final clause affirms that the measurement of silver was according to the standards used by the merchants of the time.

[25:6]  ³⁹ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁴⁰ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[26:8]  ⁴¹ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ⁴² tn Heb “and it happened when the days were long to him there.”

[26:8]  ⁴³ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ⁴⁴ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[28:11]  ⁴⁵ tn Heb “the place.” The article may indicate simply that the place is definite in the mind of the narrator. However, as the story unfolds the place is transformed into a holy place. See A. P. Ross, “Jacob’s Vision: The Founding of Bethel,” BSac 142 (1985): 224-37.

[28:11]  ⁴⁶ tn Heb “and he spent the night there because the sun had gone down.”

[28:11]  ⁴⁷ tn Heb “he took from the stones of the place,” which here means Jacob took one of the stones (see v. 18).

[28:11]  ⁴⁸ tn Heb “and he put [it at] the place of his head.” The text does not actually say the stone was placed under his head to serve as a pillow, although most interpreters and translators assume this. It is possible the stone served some other purpose. Jacob does not seem to have been a committed monotheist yet (see v. 20-21) so he may have believed it contained some spiritual power. Note that later in the story he anticipates the stone becoming the residence of God (see v. 22). Many cultures throughout the world view certain types of stones as magical and/or sacred. See J. G. Fraser, Folklore in the Old Testament, 231-37.

[28:11]  ⁴⁹ tn Heb “lay down.”

[31:24]  ⁵⁰ tn Heb “said to him.”

[31:24]  ⁵¹ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ⁵² tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:25]  ⁵³ 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.

[34:7]  ⁵⁴ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁵⁵ tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁵⁶ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁵⁷ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁵⁸ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁵⁹ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁶⁰ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[35:3]  ⁶¹ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁶² tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁶³ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁶⁴ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:7]  ⁶⁵ sn The name El-Bethel means “God of Bethel.”

[35:7]  ⁶⁶ tn Heb “revealed themselves.” The verb נִגְלוּ (niglu), translated “revealed himself,” is plural, even though one expects the singular form with the plural of majesty. Perhaps אֱלֹהִים (’elohim) is here a numerical plural, referring both to God and the angelic beings that appeared to Jacob. See the note on the word “know” in Gen 3:5.

[36:24]  ⁶⁷ tn The meaning of this Hebrew term is uncertain; Syriac reads “water” and Vulgate reads “hot water.”

[37:3]  ⁶⁸ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.

[37:3]  ⁶⁹ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  ⁷⁰ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[38:20]  ⁷¹ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ⁷² tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ⁷³ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[38:28]  ⁷⁴ tn The word “child” has been supplied in the translation for stylistic reasons.

[46:29]  ⁷⁵ tn Heb “and he appeared to him.”

[47:24]  ⁷⁶ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ⁷⁷ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ⁷⁸ tn Heb “four parts.”

[48:20]  ⁷⁹ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

[48:20]  ⁸⁰ tn Or “pronounce a blessing.”

[48:20]  ⁸¹ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.

[49:4]  ⁸² tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).

[49:4]  ⁸³ tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).

[49:4]  ⁸⁴ sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

[49:4]  ⁸⁵ tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.

[50:17]  ⁸⁶ tn Heb “and Joseph wept when they spoke to him.”