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 3:8

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ⁴  in the orchard at the breezy time ⁵  of the day, and they hid ⁶  from the Lord God among the trees of the orchard.

Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ⁷  male and female, to keep them alive ⁸  with you.

Kejadian 7:2

7:2 You must take with you seven ⁹  of every kind of clean animal, ¹⁰  the male and its mate, ¹¹  two of every kind of unclean animal, the male and its mate,

Kejadian 7:4

7:4 For in seven days ¹²  I will cause it to rain ¹³  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 7:21

7:21 And all living things ¹⁴  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 11:4

11:4 Then they said, “Come, let’s build ourselves a city and a tower with its top in the heavens ¹⁵  so that ¹⁶  we may make a name for ourselves. Otherwise ¹⁷  we will be scattered ¹⁸  across the face of the entire earth.”

Kejadian 14:8

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ¹⁹ 

Kejadian 17:12

17:12 Throughout your generations every male among you who is eight days old ²⁰  must be circumcised, whether born in your house or bought with money from any foreigner who is not one of your descendants.

Kejadian 19:3-4

19:3 But he urged ²¹  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate. 19:4 Before they could lie down to sleep, ²²  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ²³ 

Kejadian 19:15

19:15 At dawn ²⁴  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ²⁵  or else you will be destroyed when the city is judged!” ²⁶ 

Kejadian 19:20

19:20 Look, this town ²⁷  over here is close enough to escape to, and it’s just a little one. ²⁸  Let me go there. ²⁹  It’s just a little place, isn’t it? ³⁰  Then I’ll survive.” ³¹ 

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 20:16

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ³²  to your ‘brother.’ ³³  This is compensation for you so that you will stand vindicated before all who are with you.” ³⁴ 

Kejadian 22:17

22:17 I will indeed bless you, ³⁵  and I will greatly multiply ³⁶  your descendants ³⁷  so that they will be as countless as the stars in the sky or the grains of sand on the seashore. Your descendants will take possession ³⁸  of the strongholds ³⁹  of their enemies.

Kejadian 23:4

23:4 “I am a temporary settler ⁴⁰  among you. Grant ⁴¹  me ownership ⁴²  of a burial site among you so that I may ⁴³  bury my dead.” ⁴⁴ 

Kejadian 23:11

23:11 “No, my lord! Hear me out. I sell ⁴⁵  you both the field and the cave that is in it. ⁴⁶  In the presence of my people ⁴⁷  I sell it to you. Bury your dead.”

Kejadian 25:22

25:22 But the children struggled ⁴⁸  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁴⁹  So she asked the Lord, ⁵⁰ 

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ⁵¹  Isaac was old and his eyes were so weak that he was almost blind, ⁵²  he called his older ⁵³  son Esau and said to him, “My son!” “Here I am!” Esau ⁵⁴  replied.

Kejadian 27:45

27:45 Stay there ⁵⁵  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ⁵⁶  Why should I lose both of you in one day?” ⁵⁷ 

Kejadian 32:28

32:28 “No longer will your name be Jacob,” the man told him, ⁵⁸  “but Israel, ⁵⁹  because you have fought ⁶⁰  with God and with men and have prevailed.”

Kejadian 35:8

35:8 (Deborah, ⁶¹  Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named ⁶²  Oak of Weeping.) ⁶³ 

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ⁶⁴  Rachel went into labor ⁶⁵  – and her labor was hard.

Kejadian 37:17

37:17 The man said, “They left this area, ⁶⁶  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

Kejadian 37:35

37:35 All his sons and daughters stood by ⁶⁷  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁶⁸  So Joseph’s ⁶⁹  father wept for him.

Kejadian 40:5

40:5 Both of them, the cupbearer and the baker of the king of Egypt, who were confined in the prison, had a dream ⁷⁰  the same night. ⁷¹  Each man’s dream had its own meaning. ⁷² 

Kejadian 41:19

41:19 Then ⁷³  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ⁷⁴  as these in all the land of Egypt!

Kejadian 45:11

45:11 I will provide you with food ⁷⁵  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

Kejadian 46:15

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ⁷⁶ 

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ⁷⁷  came to Joseph and said, “Give us food! Why should we die ⁷⁸  before your very eyes because our money has run out?”

Kejadian 48:6

48:6 Any children that you father ⁷⁹  after them will be yours; they will be listed ⁸⁰  under the names of their brothers in their inheritance. ⁸¹ 

[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).

[3:8]  ⁴ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ⁵ tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ⁶ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[6:19]  ⁷ tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ⁸ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[7:2]  ⁹ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹⁰ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹¹ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:4]  ¹² tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ¹³ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[7:21]  ¹⁴ tn Heb “flesh.”

[11:4]  ¹⁵ tn A translation of “heavens” for שָׁמַיִם (shamayim) fits this context because the Babylonian ziggurats had temples at the top, suggesting they reached to the heavens, the dwelling place of the gods.

[11:4]  ¹⁶ tn The form וְנַעֲשֶׂה (vÿna’aseh, from the verb עשׂה, “do, make”) could be either the imperfect or the cohortative with a vav (ו) conjunction (“and let us make…”). Coming after the previous cohortative, this form expresses purpose.

[11:4]  ¹⁷ tn The Hebrew particle פֶּן (pen) expresses a negative purpose; it means “that we be not scattered.”

[11:4]  ¹⁸ sn The Hebrew verb פָּוָץ (pavats, translated “scatter”) is a key term in this passage. The focal point of the account is the dispersion (“scattering”) of the nations rather than the Tower of Babel. But the passage also forms a polemic against Babylon, the pride of the east and a cosmopolitan center with a huge ziggurat. To the Hebrews it was a monument to the judgment of God on pride.

[14:8]  ¹⁹ tn Heb “against.”

[17:12]  ²⁰ tn Heb “the son of eight days.”

[19:3]  ²¹ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[19:4]  ²² tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ²³ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[19:15]  ²⁴ tn Heb “When dawn came up.”

[19:15]  ²⁵ 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]  ²⁶ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[19:20]  ²⁷ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ²⁸ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ²⁹ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ³⁰ tn Heb “Is it not little?”

[19:20]  ³¹ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[20:16]  ³² sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ³³ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ³⁴ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[22:17]  ³⁵ tn The use of the infinitive absolute before the finite verbal form (either an imperfect or cohortative) emphasizes the certainty of the blessing.

[22:17]  ³⁶ tn Here too the infinitive absolute is used for emphasis before the following finite verb (either an imperfect or cohortative).

[22:17]  sn I will greatly multiply. The Lord here ratifies his earlier promise to give Abram a multitude of descendants. For further discussion see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 35-54.

[22:17]  ³⁷ tn The Hebrew term זֶרַע (zera’) occurring here and in v. 18 may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[22:17]  ³⁸ tn Or “inherit.”

[22:17]  ³⁹ tn Heb “gate,” which here stands for a walled city. To break through the gate complex would be to conquer the city, for the gate complex was the main area of defense (hence the translation “stronghold”).

[23:4]  ⁴⁰ tn Heb “a resident alien and a settler.”

[23:4]  ⁴¹ tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.

[23:4]  ⁴² tn Or “possession.”

[23:4]  ⁴³ tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

[23:4]  ⁴⁴ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:11]  ⁴⁵ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ⁴⁶ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ⁴⁷ tn Heb “in the presence of the sons of my people.”

[25:22]  ⁴⁸ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁴⁹ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ⁵⁰ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[27:1]  ⁵¹ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁵² tn Heb “and his eyes were weak from seeing.”

[27:1]  ⁵³ tn Heb “greater” (in terms of age).

[27:1]  ⁵⁴ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:45]  ⁵⁵ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁵⁶ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ⁵⁷ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[32:28]  ⁵⁸ tn Heb “and he said.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:28]  ⁵⁹ sn The name Israel is a common construction, using a verb with a theophoric element (אֵל, ’el) that usually indicates the subject of the verb. Here it means “God fights.” This name will replace the name Jacob; it will be both a promise and a call for faith. In essence, the Lord was saying that Jacob would have victory and receive the promises because God would fight for him.

[32:28]  ⁶⁰ sn You have fought. The explanation of the name Israel includes a sound play. In Hebrew the verb translated “you have fought” (שָׂרִיתָ, sarita) sounds like the name “Israel” (יִשְׂרָאֵל, yisra’el ), meaning “God fights” (although some interpret the meaning as “he fights [with] God”). The name would evoke the memory of the fight and what it meant. A. Dillmann says that ever after this the name would tell the Israelites that, when Jacob contended successfully with God, he won the battle with man (Genesis, 2:279). To be successful with God meant that he had to be crippled in his own self-sufficiency (A. P. Ross, “Jacob at the Jabboq, Israel at Peniel,” BSac 142 [1985]: 51-62).

[35:8]  ⁶¹ sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.

[35:8]  ⁶² tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.

[35:8]  ⁶³ tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.

[35:16]  ⁶⁴ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ⁶⁵ tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[37:17]  ⁶⁶ tn Heb “they traveled from this place.”

[37:35]  ⁶⁷ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁶⁸ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ⁶⁹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[40:5]  ⁷⁰ tn Heb “dreamed a dream.”

[40:5]  ⁷¹ tn Heb “a man his dream in one night.”

[40:5]  ⁷² tn Heb “a man according to the interpretation of his dream.”

[41:19]  ⁷³ tn Heb “And look.”

[41:19]  ⁷⁴ tn The word “cows” is supplied here in the translation for stylistic reasons.

[45:11]  ⁷⁵ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[46:15]  ⁷⁶ tn Heb “all the lives of his sons and his daughters, thirty-three.”

[47:15]  ⁷⁷ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ⁷⁸ tn The imperfect verbal form has a deliberative force here.

[48:6]  ⁷⁹ tn Or “you fathered.”

[48:6]  ⁸⁰ tn Heb “called” or “named.”

[48:6]  ⁸¹ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.