Kejadian 2:9

2:9 The Lord God made all kinds of trees grow from the soil, ¹  every tree that was pleasing to look at ²  and good for food. (Now ³  the tree of life ⁴  and the tree of the knowledge of good and evil ⁵  were in the middle of the orchard.)

Kejadian 2:19

2:19 The Lord God formed ⁶  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ⁷  name them, and whatever the man called each living creature, that was its name.

Kejadian 4:7

4:7 Is it not true ⁸  that if you do what is right, you will be fine? ⁹  But if you do not do what is right, sin is crouching ¹⁰  at the door. It desires to dominate you, but you must subdue it.” ¹¹ 

Kejadian 11:6

11:6 And the Lord said, “If as one people all sharing a common language ¹²  they have begun to do this, then ¹³  nothing they plan to do will be beyond them. ¹⁴ 

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ¹⁵  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ¹⁶ 

Kejadian 15:9

15:9 The Lord ¹⁷  said to him, “Take for me a heifer, a goat, and a ram, each three years old, along with a dove and a young pigeon.”

Kejadian 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ¹⁸  I allowed my servant to have sexual relations with you, ¹⁹  but when she realized ²⁰  that she was pregnant, she despised me. ²¹  May the Lord judge between you and me!” ²² 

Kejadian 18:28

18:28 what if there are five less than the fifty godly people? Will you destroy ²³  the whole city because five are lacking?” ²⁴  He replied, “I will not destroy it if I find forty-five there.”

Kejadian 19:9

19:9 “Out of our way!” ²⁵  they cried, and “This man came to live here as a foreigner, ²⁶  and now he dares to judge us! ²⁷  We’ll do more harm ²⁸  to you than to them!” They kept ²⁹  pressing in on Lot until they were close enough ³⁰  to break down the door.

Kejadian 19:34

19:34 So in the morning the older daughter ³¹  said to the younger, “Since I had sexual relations with my father last night, let’s make him drunk again tonight. ³²  Then you go and have sexual relations with him so we can preserve our family line through our father.” ³³ 

Kejadian 22:3

22:3 Early in the morning Abraham got up and saddled his donkey. ³⁴  He took two of his young servants with him, along with his son Isaac. When he had cut the wood for the burnt offering, he started out ³⁵  for the place God had spoken to him about.

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ³⁶  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 28:6

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ³⁷  As he blessed him, ³⁸  Isaac commanded him, “You must not marry a Canaanite woman.” ³⁹ 

Kejadian 29:25

29:25 In the morning Jacob discovered it was Leah! ⁴⁰  So Jacob ⁴¹  said to Laban, “What in the world have you done to me! ⁴²  Didn’t I work for you in exchange for Rachel? Why have you tricked ⁴³  me?”

Kejadian 30:15

30:15 But Leah replied, ⁴⁴  “Wasn’t it enough that you’ve taken away my husband? Would you take away my son’s mandrakes too?” “All right,” ⁴⁵  Rachel said, “he may sleep ⁴⁶  with you tonight in exchange for your son’s mandrakes.”

Kejadian 32:10

32:10 I am not worthy of all the faithful love ⁴⁷  you have shown ⁴⁸  your servant. With only my walking stick ⁴⁹  I crossed the Jordan, ⁵⁰  but now I have become two camps.

Kejadian 34:21

34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ⁵¹  for them. We will take their daughters for wives, and we will give them our daughters to marry. ⁵² 

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ⁵³  Jacob his brother

Kejadian 37:10

37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ⁵⁴  Will I, your mother, and your brothers really come and bow down to you?” ⁵⁵ 

Kejadian 38:18

38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ⁵⁶  She became pregnant by him.

Kejadian 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ⁵⁷  such a great evil and sin against God?”

Kejadian 41:45

41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. ⁵⁸  He also gave him Asenath ⁵⁹  daughter of Potiphera, priest of On, ⁶⁰  to be his wife. So Joseph took charge of ⁶¹  all the land of Egypt.

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ⁶²  – in the mouth of his sack. So we have returned it. ⁶³ 

Kejadian 44:16

44:16 Judah replied, “What can we say ⁶⁴  to my lord? What can we speak? How can we clear ourselves? ⁶⁵  God has exposed the sin of your servants! ⁶⁶  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

Kejadian 47:19

47:19 Why should we die before your very eyes, both we and our land? Buy us and our land in exchange for food, and we, with our land, will become ⁶⁷  Pharaoh’s slaves. ⁶⁸  Give us seed that we may live ⁶⁹  and not die. Then the land will not become desolate.” ⁷⁰ 

Kejadian 48:16

48:16 the Angel ⁷¹  who has protected me ⁷² 

from all harm –

bless these boys.

May my name be named in them, ⁷³ 

and the name of my fathers Abraham and Isaac.

May they grow into a multitude on the earth.”

[2:9]  ¹ tn Heb “ground,” referring to the fertile soil.

[2:9]  ² tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ³ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁴ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁵ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[2:19]  ⁶ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ⁷ tn The imperfect verb form is future from the perspective of the past time narrative.

[4:7]  ⁸ tn The introduction of the conditional clause with an interrogative particle prods the answer from Cain, as if he should have known this. It is not a condemnation, but an encouragement to do what is right.

[4:7]  ⁹ tn The Hebrew text is difficult, because only one word occurs, שְׂאֵת (sÿ’et), which appears to be the infinitive construct from the verb “to lift up” (נָאָשׂ, na’as). The sentence reads: “If you do well, uplifting.” On the surface it seems to be the opposite of the fallen face. Everything will be changed if he does well. God will show him favor, he will not be angry, and his face will reflect that. But more may be intended since the second half of the verse forms the contrast: “If you do not do well, sin is crouching….” Not doing well leads to sinful attack; doing well leads to victory and God’s blessing.

[4:7]  ¹⁰ tn The Hebrew term translated “crouching” (רֹבֵץ, rovets) is an active participle. Sin is portrayed with animal imagery here as a beast crouching and ready to pounce (a figure of speech known as zoomorphism). An Akkadian cognate refers to a type of demon; in this case perhaps one could translate, “Sin is the demon at the door” (see E. A. Speiser, Genesis [AB], 29, 32-33).

[4:7]  ¹¹ tn Heb “and toward you [is] its desire, but you must rule over it.” As in Gen 3:16, the Hebrew noun “desire” refers to an urge to control or dominate. Here the desire is that which sin has for Cain, a desire to control for the sake of evil, but Cain must have mastery over it. The imperfect is understood as having an obligatory sense. Another option is to understand it as expressing potential (“you can have [or “are capable of having”] mastery over it.”). It will be a struggle, but sin can be defeated by righteousness. In addition to this connection to Gen 3, other linguistic and thematic links between chaps. 3 and 4 are discussed by A. J. Hauser, “Linguistic and Thematic Links Between Genesis 4:1-6 and Genesis 2–3,” JETS 23 (1980): 297-306.

[11:6]  ¹² tn Heb “and one lip to all of them.”

[11:6]  ¹³ tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”

[11:6]  ¹⁴ tn Heb “all that they purpose to do will not be withheld from them.”

[12:8]  ¹⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ¹⁶ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[15:9]  ¹⁷ tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.

[16:5]  ¹⁸ tn Heb “my wrong is because of you.”

[16:5]  ¹⁹ tn Heb “I placed my female servant in your bosom.”

[16:5]  ²⁰ tn Heb “saw.”

[16:5]  ²¹ tn Heb “I was despised in her eyes.” The passive verb has been translated as active for stylistic reasons. Sarai was made to feel supplanted and worthless by Hagar the servant girl.

[16:5]  ²² tn Heb “me and you.”

[16:5]  sn May the Lord judge between you and me. Sarai blamed Abram for Hagar’s attitude, not the pregnancy. Here she expects to be vindicated by the Lord who will prove Abram responsible. A colloquial rendering might be, “God will get you for this.” It may mean that she thought Abram had encouraged the servant girl in her elevated status.

[18:28]  ²³ tn The Hebrew verb שָׁחַת (shakhat, “to destroy”) was used earlier to describe the effect of the flood.

[18:28]  ²⁴ tn Heb “because of five.”

[19:9]  ²⁵ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ²⁶ tn Heb “to live as a resident alien.”

[19:9]  ²⁷ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ²⁸ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ²⁹ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ³⁰ tn Heb “and they drew near.”

[19:34]  ³¹ tn Heb “the firstborn.”

[19:34]  ³² tn Heb “Look, I lied down with my father. Let’s make him drink wine again tonight.”

[19:34]  ³³ tn Heb “And go, lie down with him and we will keep alive from our father descendants.”

[22:3]  ³⁴ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ³⁵ tn Heb “he arose and he went.”

[24:40]  ³⁶ tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[28:6]  ³⁷ tn Heb “to take for himself from there a wife.”

[28:6]  ³⁸ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ³⁹ tn Heb “you must not take a wife from the daughters of Canaan.”

[29:25]  ⁴⁰ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ⁴¹ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁴² tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ⁴³ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[30:15]  ⁴⁴ tn Heb “and she said to her”; the referent of the pronoun “she” (Leah) has been specified in the translation for clarity.

[30:15]  ⁴⁵ tn Heb “therefore.”

[30:15]  ⁴⁶ tn Heb “lie down.” The expression “lie down with” in this context (here and in the following verse) refers to sexual intercourse. The imperfect verbal form has a permissive nuance here.

[32:10]  ⁴⁷ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ⁴⁸ tn Heb “you have done with.”

[32:10]  ⁴⁹ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ⁵⁰ tn Heb “this Jordan.”

[34:21]  ⁵¹ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ⁵² tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[36:6]  ⁵³ tn Heb “from before.”

[37:10]  ⁵⁴ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ⁵⁵ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[38:18]  ⁵⁶ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[39:9]  ⁵⁷ tn The nuance of potential imperfect fits this context.

[41:45]  ⁵⁸ sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD³ 1262).

[41:45]  ⁵⁹ sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.

[41:45]  ⁶⁰ sn On (also in v. 50) is another name for the city of Heliopolis.

[41:45]  ⁶¹ tn Heb “and he passed through.”

[43:21]  ⁶² tn Heb “in its weight.”

[43:21]  ⁶³ tn Heb “brought it back in our hand.”

[44:16]  ⁶⁴ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁶⁵ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁶⁶ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[47:19]  ⁶⁷ tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ⁶⁸ sn Pharaoh’s slaves. The idea of slavery is not attractive to the modern mind, but in the ancient world it was the primary way of dealing with the poor and destitute. If the people became slaves of Pharaoh, it was Pharaoh’s responsibility to feed them and care for them. It was the best way for them to survive the famine.

[47:19]  ⁶⁹ tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ⁷⁰ tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.

[48:16]  ⁷¹ sn The Samaritan Pentateuch reads “king” here, but the traditional reading (“angel”) may be maintained. Jacob closely associates God with an angelic protective presence. This does not mean that Jacob viewed his God as a mere angel, but it does suggest that he was aware of an angelic presence sent by God to protect him. Here he so closely associates the two that they become virtually indistinguishable. In this culture messengers typically carried the authority of the one who sent them and could even be addressed as such. Perhaps Jacob thought that the divine blessing would be mediated through this angelic messenger.

[48:16]  ⁷² tn The verb גָּאַל (ga’al) has the basic idea of “protect” as a near relative might do. It is used for buying someone out of bondage, marrying a deceased brother’s widow, paying off debts, avenging the family, and the like. The meanings of “deliver, protect, avenge” are most fitting when God is the subject (see A. R. Johnson, “The Primary Meaning of √גאל,” Congress Volume: Copenhagen, 1953 [VTSup], 67-77).

[48:16]  ⁷³ tn Or “be recalled through them.”