Kejadian 3:18

3:18 It will produce thorns and thistles for you,

but you will eat the grain ¹  of the field.

Kejadian 4:2

4:2 Then she gave birth ²  to his brother Abel. ³  Abel took care of the flocks, while Cain cultivated the ground. ⁴ 

Kejadian 4:16

4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ⁵  east of Eden.

Kejadian 5:1

From Adam to Noah

5:1 This is the record ⁶  of the family line ⁷  of Adam.

When God created humankind, ⁸  he made them ⁹  in the likeness of God.

Kejadian 9:7

9:7 But as for you, ¹⁰  be fruitful and multiply; increase abundantly on the earth and multiply on it.”

Kejadian 9:19

9:19 These were the sons of Noah, and from them the whole earth was populated. ¹¹ 

Kejadian 10:26

10:26 Joktan was the father of ¹²  Almodad, ¹³  Sheleph, ¹⁴  Hazarmaveth, ¹⁵  Jerah, ¹⁶ 

Kejadian 12:14

12:14 When Abram entered Egypt, the Egyptians saw that the woman was very beautiful.

Kejadian 13:13

13:13 (Now ¹⁷  the people ¹⁸  of Sodom were extremely wicked rebels against the Lord.) ¹⁹ 

Kejadian 13:17

13:17 Get up and ²⁰  walk throughout ²¹  the land, ²²  for I will give it to you.”

Kejadian 15:8

15:8 But ²³  Abram ²⁴  said, “O sovereign Lord, ²⁵  by what ²⁶  can I know that I am to possess it?”

Kejadian 17:18

17:18 Abraham said to God, “O that ²⁷  Ishmael might live before you!” ²⁸ 

Kejadian 19:26

19:26 But Lot’s ²⁹  wife looked back longingly ³⁰  and was turned into a pillar of salt.

Kejadian 20:18

20:18 For the Lord ³¹  had caused infertility to strike every woman ³²  in the household of Abimelech because he took ³³  Sarah, Abraham’s wife.

Kejadian 21:13

21:13 But I will also make the son of the slave wife into a great nation, for he is your descendant too.”

Kejadian 24:9

24:9 So the servant placed his hand under the thigh of his master Abraham and gave his solemn promise he would carry out his wishes. ³⁴ 

Kejadian 24:16

24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. ³⁵  She went down to the spring, filled her jug, and came back up.

Kejadian 25:16

25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes ³⁶  according to their clans.

Kejadian 26:33

26:33 So he named it Shibah; ³⁷  that is why the name of the city has been Beer Sheba ³⁸  to this day.

Kejadian 27:6

27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau,

Kejadian 27:43

27:43 Now then, my son, do what I say. ³⁹  Run away immediately ⁴⁰  to my brother Laban in Haran.

Kejadian 29:4

29:4 Jacob asked them, “My brothers, where are you from?” They replied, “We’re from Haran.”

Kejadian 31:2

31:2 When Jacob saw the look on Laban’s face, he could tell his attitude toward him had changed. ⁴¹ 

Kejadian 33:7

33:7 Then Leah came forward with her children and they bowed down. Finally Joseph and Rachel came forward and bowed down.

Kejadian 36:39

36:39 When Baal-Hanan the son of Achbor died, Hadad ⁴²  reigned in his place; the name of his city was Pau. ⁴³  His wife’s name was Mehetabel, the daughter of Matred, the daughter of Me-Zahab.

Kejadian 37:24

37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ⁴⁴  there was no water in it.)

Kejadian 38:7

38:7 But Er, Judah’s firstborn, was evil in the Lord’s sight, so the Lord killed him.

Kejadian 39:13

39:13 When she saw that he had left his outer garment in her hand and had run outside,

Kejadian 40:21

40:21 He restored the chief cupbearer to his former position ⁴⁵  so that he placed the cup in Pharaoh’s hand,

Kejadian 42:8

42:8 Joseph recognized his brothers, but they did not recognize him.

Kejadian 42:11

42:11 We are all the sons of one man; we are honest men! Your servants are not spies.”

Kejadian 42:26

42:26 So they loaded their grain on their donkeys and left. ⁴⁶ 

Kejadian 43:17

43:17 The man did just as Joseph said; he ⁴⁷  brought the men into Joseph’s house. ⁴⁸ 

Kejadian 44:24

44:24 When we returned to your servant my father, we told him the words of my lord.

Kejadian 50:9

50:9 Chariots and horsemen also went up with him, so it was a very large entourage. ⁴⁹ 

[3:18]  ¹ tn The Hebrew term עֵשֶׂב (’esev), when referring to human food, excludes grass (eaten by cattle) and woody plants like vines.

[4:2]  ² tn Heb “And she again gave birth.”

[4:2]  ³ sn The name Abel is not defined here in the text, but the tone is ominous. Abel’s name, the Hebrew word הֶבֶל (hevel), means “breath, vapor, vanity,” foreshadowing Abel’s untimely and premature death.

[4:2]  ⁴ tn Heb “and Abel was a shepherd of the flock, and Cain was a worker of the ground.” The designations of the two occupations are expressed with active participles, רֹעֵה (ro’eh, “shepherd”) and עֹבֵד (’oved, “worker”). Abel is occupied with sheep, whereas Cain is living under the curse, cultivating the ground.

[4:16]  ⁵ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[5:1]  ⁶ tn Heb “book” or “roll.” Cf. NIV “written account”; NRSV “list.”

[5:1]  ⁷ tn Heb “generations.” See the note on the phrase “this is the account of” in 2:4.

[5:1]  ⁸ tn The Hebrew text has אָדָם (’adam).

[5:1]  ⁹ tn Heb “him.” The Hebrew text uses the third masculine singular pronominal suffix on the accusative sign. The pronoun agrees grammatically with its antecedent אָדָם (’adam). However, the next verse makes it clear that אָדָם is collective here and refers to “humankind,” so it is preferable to translate the pronoun with the English plural.

[9:7]  ¹⁰ sn The disjunctive clause (conjunction + pronominal subject + verb) here indicates a strong contrast to what has preceded. Against the backdrop of the warnings about taking life, God now instructs the people to produce life, using terms reminiscent of the mandate given to Adam (Gen 1:28).

[9:19]  ¹¹ tn Heb “was scattered.” The verb פָּצָה (patsah, “to scatter” [Niphal, “to be scattered”]) figures prominently in story of the dispersion of humankind in chap. 11.

[10:26]  ¹² tn Heb “fathered.”

[10:26]  ¹³ sn The name Almodad combines the Arabic article al with modad (“friend”). Almodad was the ancestor of a South Arabian people.

[10:26]  ¹⁴ sn The name Sheleph may be related to Shilph, a district of Yemen; Shalph is a Yemenite tribe.

[10:26]  ¹⁵ sn The name Hazarmaveth should be equated with Hadramawt, located in Southern Arabia.

[10:26]  ¹⁶ sn The name Jerah means “moon.”

[13:13]  ¹⁷ tn Here is another significant parenthetical clause in the story, signaled by the vav (וו) disjunctive (translated “now”) on the noun at the beginning of the clause.

[13:13]  ¹⁸ tn Heb “men.” However, this is generic in sense; it is unlikely that only the male residents of Sodom were sinners.

[13:13]  ¹⁹ tn Heb “wicked and sinners against the Lord exceedingly.” The description of the sinfulness of the Sodomites is very emphatic. First, two nouns are used to form a hendiadys: “wicked and sinners” means “wicked sinners,” the first word becoming adjectival. The text is saying these were no ordinary sinners; they were wicked sinners, the type that cause pain for others. Then to this phrase is added “against the Lord,” stressing their violation of the laws of heaven and their culpability. Finally, to this is added מְאֹד (mÿ’od, “exceedingly,” translated here as “extremely”).

[13:17]  ²⁰ tn The connective “and” is not present in the Hebrew text; it has been supplied for purposes of English style.

[13:17]  ²¹ tn The Hitpael form הִתְהַלֵּךְ (hithallekh) means “to walk about”; it also can carry the ideas of moving about, traversing, going back and forth, or living in an area. It here has the connotation of traversing the land to survey it, to look it over.

[13:17]  ²² tn Heb “the land to its length and to its breadth.” This phrase has not been included in the translation because it is somewhat redundant (see the note on the word “throughout” in this verse).

[15:8]  ²³ tn Here the vav carries adversative force and is translated “but.”

[15:8]  ²⁴ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:8]  ²⁵ tn See note on the phrase “sovereign Lord” in 15:2.

[15:8]  ²⁶ tn Or “how.”

[17:18]  ²⁷ tn The wish is introduced with the Hebrew particle לוּ (lu), “O that.”

[17:18]  ²⁸ tn Or “live with your blessing.”

[19:26]  ²⁹ tn Heb “his”; the referent (Lot) has been specified in the translation for clarity.

[19:26]  ³⁰ tn The Hebrew verb means “to look intently; to gaze” (see 15:5).

[19:26]  sn Longingly. Lot’s wife apparently identified with the doomed city and thereby showed lack of respect for God’s provision of salvation. She, like her daughters later, had allowed her thinking to be influenced by the culture of Sodom.

[20:18]  ³¹ tn In the Hebrew text the clause begins with “because.”

[20:18]  ³² tn Heb had completely closed up every womb.” In the Hebrew text infinitive absolute precedes the finite verb for emphasis.

[20:18]  sn The Lord had closed up every womb. This fact indicates that Sarah was in Abimelech’s household for weeks or months before the dream revelation was given (20:6-7). No one in his household could have children after Sarah arrived on the scene.

[20:18]  ³³ tn Heb “because of.” The words “he took” are supplied in the translation for clarity.

[24:9]  ³⁴ tn Heb “and he swore to him concerning this matter.”

[24:16]  ³⁵ tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.

[25:16]  ³⁶ tn Or “tribal chieftains.”

[26:33]  ³⁷ sn The name Shibah (שִׁבְעָה, shiv’ah) means (or at least sounds like) the word meaning “oath.” The name was a reminder of the oath sworn by Isaac and the Philistines to solidify their treaty.

[26:33]  ³⁸ sn The name Beer Sheba (בְּאֵר שָׁבַע, bÿ’er shava’) means “well of an oath” or “well of seven.” According to Gen 21:31 Abraham gave Beer Sheba its name when he made a treaty with the Philistines. Because of the parallels between this earlier story and the account in 26:26-33, some scholars see chaps. 21 and 26 as two versions (or doublets) of one original story. However, if one takes the text as it stands, it appears that Isaac made a later treaty agreement with the people of the land that was similar to his father’s. Abraham dug a well at the site and named the place Beer Sheba; Isaac dug another well there and named the well Shibah. Later generations then associated the name Beer Sheba with Isaac, even though Abraham gave the place its name at an earlier time.

[27:43]  ³⁹ tn Heb “listen to my voice.”

[27:43]  ⁴⁰ tn Heb “arise, flee.”

[31:2]  ⁴¹ tn Heb “and Jacob saw the face of Laban, and look, he was not with him as formerly.” Jacob knew from the expression on Laban’s face that his attitude toward him had changed – Jacob had become persona non grata.

[36:39]  ⁴² tc Most mss of the MT read “Hadar” here; “Hadad” is the reading found in some Hebrew mss, the Samaritan Pentateuch, and Syriac (cf. also 1 Chr 1:50).

[36:39]  ⁴³ tn The name of the city is given as “Pai” in 1 Chr 1:50.

[37:24]  ⁴⁴ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[40:21]  ⁴⁵ tn Heb “his cupbearing.”

[42:26]  ⁴⁶ tn Heb “and they went from there.”

[43:17]  ⁴⁷ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ⁴⁸ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[50:9]  ⁴⁹ tn Heb “camp.”