Kejadian 3:6

3:6 When ¹  the woman saw that the tree produced fruit that was good for food, ²  was attractive ³  to the eye, and was desirable for making one wise, ⁴  she took some of its fruit and ate it. ⁵  She also gave some of it to her husband who was with her, and he ate it. ⁶ 

Kejadian 13:10

13:10 Lot looked up and saw ⁷  the whole region ⁸  of the Jordan. He noticed ⁹  that all of it was well-watered (before the Lord obliterated ¹⁰  Sodom and Gomorrah) ¹¹  like the garden of the Lord, like the land of Egypt, ¹²  all the way to Zoar.

Kejadian 13:14

13:14 After Lot had departed, the Lord said to Abram, ¹³  “Look ¹⁴  from the place where you stand to the north, south, east, and west.

Kejadian 16:5

16:5 Then Sarai said to Abram, “You have brought this wrong on me! ¹⁵  I allowed my servant to have sexual relations with you, ¹⁶  but when she realized ¹⁷  that she was pregnant, she despised me. ¹⁸  May the Lord judge between you and me!” ¹⁹ 

Kejadian 19:8

19:8 Look, I have two daughters who have never had sexual relations with ²⁰  a man. Let me bring them out to you, and you can do to them whatever you please. ²¹  Only don’t do anything to these men, for they have come under the protection ²²  of my roof.” ²³ 

Kejadian 19:14

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ²⁴  He said, “Quick, get out of this place because the Lord is about to destroy ²⁵  the city!” But his sons-in-law thought he was ridiculing them. ²⁶ 

Kejadian 19:19

19:19 Your ²⁷  servant has found favor with you, ²⁸  and you have shown me great ²⁹  kindness ³⁰  by sparing ³¹  my life. But I am not able to escape to the mountains because ³²  this disaster will overtake ³³  me and I’ll die. ³⁴ 

Kejadian 21:12

21:12 But God said to Abraham, “Do not be upset ³⁵  about the boy or your slave wife. Do ³⁶  all that Sarah is telling ³⁷  you because through Isaac your descendants will be counted. ³⁸ 

Kejadian 22:13

22:13 Abraham looked up ³⁹  and saw ⁴⁰  behind him ⁴¹  a ram caught in the bushes by its horns. So he ⁴²  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ⁴³  and heard his sister Rebekah say, ⁴⁴  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁴⁵  by the camels near the spring.

Kejadian 24:45

24:45 “Before I finished praying in my heart, ⁴⁶  along came Rebekah ⁴⁷  with her water jug on her shoulder! She went down to the spring and drew water. So I said to her, ‘Please give me a drink.’

Kejadian 31:12

31:12 Then he said, ‘Observe ⁴⁸  that all the male goats mating with ⁴⁹  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 31:35

31:35 Rachel ⁵⁰  said to her father, “Don’t be angry, ⁵¹  my lord. I cannot stand up ⁵²  in your presence because I am having my period.” ⁵³  So he searched thoroughly, ⁵⁴  but did not find the idols.

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ⁵⁵  and saw that Esau was coming ⁵⁶  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

Kejadian 33:5

33:5 When Esau ⁵⁷  looked up ⁵⁸  and saw the women and the children, he asked, “Who are these people with you?” Jacob ⁵⁹  replied, “The children whom God has graciously given ⁶⁰  your servant.”

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ⁶¹  “If I have found favor in your sight, accept ⁶²  my gift from my hand. Now that I have seen your face and you have accepted me, ⁶³  it is as if I have seen the face of God. ⁶⁴ 

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ⁶⁵  and saw ⁶⁶  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁶⁷ 

Kejadian 38:14

38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ⁶⁸  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ⁶⁹ 

Kejadian 43:29

43:29 When Joseph looked up ⁷⁰  and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” ⁷¹ 

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 ⁷²  Pharaoh’s slaves. ⁷³  Give us seed that we may live ⁷⁴  and not die. Then the land will not become desolate.” ⁷⁵ 

Kejadian 47:29

47:29 The time ⁷⁶  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁷⁷  and show me kindness and faithfulness. ⁷⁸  Do not bury me in Egypt,

Kejadian 48:17

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ⁷⁹  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head.

Kejadian 50:4

50:4 When the days of mourning ⁸⁰  had passed, Joseph said to Pharaoh’s royal court, ⁸¹  “If I have found favor in your sight, please say to Pharaoh, ⁸² 

[3:6]  ¹ tn Heb “And the woman saw.” The clause can be rendered as a temporal clause subordinate to the following verb in the sequence.

[3:6]  ² tn Heb “that the tree was good for food.” The words “produced fruit that was” are not in the Hebrew text, but are implied.

[3:6]  ³ tn The Hebrew word תַּאֲוָה (ta’avah, translated “attractive” here) actually means “desirable.” This term and the later term נֶחְמָד (nekhmad, “desirable”) are synonyms.

[3:6]  sn Attractive (Heb “desirable”)…desirable. These are different words in Hebrew. The verbal roots for both of these forms appear in Deut 5:21 in the prohibition against coveting. Strong desires usually lead to taking.

[3:6]  ⁴ tn Heb “that good was the tree for food, and that desirable it was to the eyes, and desirable was the tree to make one wise.” On the connection between moral wisdom and the “knowledge of good and evil,” see the note on the word “evil” in 2:9.

[3:6]  sn Desirable for making one wise. The quest for wisdom can follow the wrong course, as indeed it does here. No one can become like God by disobeying God. It is that simple. The Book of Proverbs stresses that obtaining wisdom begins with the fear of God that is evidenced through obedience to his word. Here, in seeking wisdom, Eve disobeys God and ends up afraid of God.

[3:6]  ⁵ tn The pronoun “it” is not in the Hebrew text, but is supplied (here and also after “ate” at the end of this verse) for stylistic reasons.

[3:6]  sn She took…and ate it. The critical word now discloses the disobedience: “[she] ate.” Since the Lord God had said, “You shall not eat,” the main point of the divine inquisition will be, “Did you eat,” meaning, “did you disobey the command?” The woman ate, being deceived by the serpent (1 Tim 2:14), but then the man ate, apparently willingly when the woman gave him the fruit (see Rom 5:12, 17-19).

[3:6]  ⁶ sn This pericope (3:1-7) is a fine example of Hebrew narrative structure. After an introductory disjunctive clause that introduces a new character and sets the stage (3:1), the narrative tension develops through dialogue, culminating in the action of the story. Once the dialogue is over, the action is told in a rapid sequence of verbs – she took, she ate, she gave, and he ate.

[13:10]  ⁷ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ⁸ tn Or “plain”; Heb “circle.”

[13:10]  ⁹ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ¹⁰ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ¹¹ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ¹² sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[13:14]  ¹³ tn Heb “and the Lord said to Abram after Lot separated himself from with him.” The disjunctive clause at the beginning of the verse signals a new scene.

[13:14]  ¹⁴ tn Heb “lift up your eyes and see.”

[13:14]  sn Look. Earlier Lot “looked up” (v. 10), but here Abram is told by God to do so. The repetition of the expression (Heb “lift up the eyes”) here underscores how the Lord will have the last word and actually do for Abram what Abram did for Lot – give him the land. It seems to be one of the ways that God rewards faith.

[16:5]  ¹⁵ tn Heb “my wrong is because of you.”

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

[16:5]  ¹⁷ tn Heb “saw.”

[16:5]  ¹⁸ 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]  ¹⁹ 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.

[19:8]  ²⁰ tn Heb “who have not known.” Here this expression is a euphemism for sexual intercourse.

[19:8]  ²¹ tn Heb “according to what is good in your eyes.”

[19:8]  ²² tn Heb “shadow.”

[19:8]  ²³ sn This chapter portrays Lot as a hypocrite. He is well aware of the way the men live in his city and is apparently comfortable in the midst of it. But when confronted by the angels, he finally draws the line. But he is nevertheless willing to sacrifice his daughters’ virginity to protect his guests. His opposition to the crowds leads to his rejection as a foreigner by those with whom he had chosen to live. The one who attempted to rescue his visitors ends up having to be rescued by them.

[19:14]  ²⁴ sn The language has to be interpreted in the light of the context and the social customs. The men are called “sons-in-law” (literally “the takers of his daughters”), but the daughters had not yet had sex with a man. It is better to translate the phrase “who were going to marry his daughters.” Since formal marriage contracts were binding, the husbands-to-be could already be called sons-in-law.

[19:14]  ²⁵ tn The Hebrew active participle expresses an imminent action.

[19:14]  ²⁶ tn Heb “and he was like one taunting in the eyes of his sons-in-law.” These men mistakenly thought Lot was ridiculing them and their lifestyle. Their response illustrates how morally insensitive they had become.

[19:19]  ²⁷ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ²⁸ tn Heb “in your eyes.”

[19:19]  ²⁹ tn Heb “you made great your kindness.”

[19:19]  ³⁰ sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ³¹ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ³² tn Heb “lest.”

[19:19]  ³³ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ³⁴ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[21:12]  ³⁵ tn Heb “Let it not be evil in your eyes.”

[21:12]  ³⁶ tn Heb “listen to her voice.” The idiomatic expression means “obey; comply.” Here her advice, though harsh, is necessary and conforms to the will of God. Later (see Gen 25), when Abraham has other sons, he sends them all away as well.

[21:12]  ³⁷ tn The imperfect verbal form here draws attention to an action that is underway.

[21:12]  ³⁸ tn Or perhaps “will be named”; Heb “for in Isaac offspring will be called to you.” The exact meaning of the statement is not clear, but it does indicate that God’s covenantal promises to Abraham will be realized through Isaac, not Ishmael.

[22:13]  ³⁹ tn Heb “lifted his eyes.”

[22:13]  ⁴⁰ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ⁴¹ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ⁴² tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:30]  ⁴³ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ⁴⁴ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁴⁵ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[24:45]  ⁴⁶ tn Heb “As for me, before I finished speaking to my heart.” The adverb טֶרֶם (terem) indicates the verb is a preterite; the infinitive that follows is the direct object.

[24:45]  ⁴⁷ tn Heb “Look, Rebekah was coming out.” As in 24:15, the particle הִנֵּה (hinneh, “look”) is used here for dramatic effect.

[31:12]  ⁴⁸ tn Heb “lift up (now) your eyes and see.”

[31:12]  ⁴⁹ tn Heb “going up on,” that is, mounting for intercourse.

[31:35]  ⁵⁰ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ⁵¹ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ⁵² tn Heb “I am unable to rise.”

[31:35]  ⁵³ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁵⁴ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[33:1]  ⁵⁵ tn Heb “and Jacob lifted up his eyes.”

[33:1]  ⁵⁶ tn Or “and look, Esau was coming.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[33:5]  ⁵⁷ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ⁵⁸ tn Heb “lifted up his eyes.”

[33:5]  ⁵⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁶⁰ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[33:10]  ⁶¹ tn Heb “and Jacob said, ‘No, please.’” The words “take them” have been supplied in the translation for clarity, and the order of the introductory clause and the direct discourse rearranged for stylistic reasons.

[33:10]  ⁶² tn The form is the perfect tense with a vav (ו) consecutive, expressing a contingent future nuance in the “then” section of the conditional sentence.

[33:10]  ⁶³ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ⁶⁴ tn Heb “for therefore I have seen your face like seeing the face of God and you have accepted me.”

[33:10]  sn This is an allusion to the preceding episode (32:22-31) in which Jacob saw the face of God and realized his prayer was answered.

[37:25]  ⁶⁵ tn Heb “lifted up their eyes.”

[37:25]  ⁶⁶ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ⁶⁷ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[38:14]  ⁶⁸ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ⁶⁹ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[43:29]  ⁷⁰ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

[43:29]  ⁷¹ sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

[47:19]  ⁷² tn After the imperative, the prefixed verbal form with vav here indicates consequence.

[47:19]  ⁷³ 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]  ⁷⁴ tn After the imperative, the prefixed verbal form with vav here indicates purpose or result.

[47:19]  ⁷⁵ tn The disjunctive clause structure (vav [ו] + subject + negated verb) highlights the statement and brings their argument to a conclusion.

[47:29]  ⁷⁶ tn Heb “days.”

[47:29]  ⁷⁷ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁷⁸ tn Or “deal with me in faithful love.”

[48:17]  ⁷⁹ tn Heb “it was bad in his eyes.”

[50:4]  ⁸⁰ tn Heb “weeping.”

[50:4]  ⁸¹ tn Heb “the house of Pharaoh.”

[50:4]  ⁸² tn Heb “in the ears of Pharaoh.”