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 3:22

3:22 And the Lord God said, “Now ⁷  that the man has become like one of us, ⁸  knowing ⁹  good and evil, he must not be allowed ¹⁰  to stretch out his hand and take also from the tree of life and eat, and live forever.”

Kejadian 8:9

8:9 The dove could not find a resting place for its feet because water still covered ¹¹  the surface of the entire earth, and so it returned to Noah ¹²  in the ark. He stretched out his hand, took the dove, ¹³  and brought it back into the ark. ¹⁴ 

Kejadian 9:23

9:23 Shem and Japheth took the garment ¹⁵  and placed it on their shoulders. Then they walked in backwards and covered up their father’s nakedness. Their faces were turned ¹⁶  the other way so they did not see their father’s nakedness.

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ¹⁷  and the name of Nahor’s wife was Milcah; ¹⁸  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 11:31

11:31 Terah took his son Abram, his grandson Lot (the son of Haran), and his daughter-in-law Sarai, his son Abram’s wife, and with them he set out from Ur of the Chaldeans to go to Canaan. When they came to Haran, they settled there.

Kejadian 12:5

12:5 And Abram took his wife Sarai, his nephew ¹⁹  Lot, and all the possessions they had accumulated and the people they had acquired ²⁰  in Haran, and they left for ²¹  the land of Canaan. They entered the land of Canaan.

Kejadian 16:3

16:3 So after Abram had lived ²²  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ²³  to her husband to be his wife. ²⁴ 

Kejadian 17:23

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ²⁵  and circumcised them ²⁶  on that very same day, just as God had told him to do.

Kejadian 19:14-15

19:14 Then Lot went out and spoke to his sons-in-law who were going to marry his daughters. ²⁷  He said, “Quick, get out of this place because the Lord is about to destroy ²⁸  the city!” But his sons-in-law thought he was ridiculing them. ²⁹ 

19:15 At dawn ³⁰  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ³¹  or else you will be destroyed when the city is judged!” ³² 

Kejadian 21:14

21:14 Early in the morning Abraham took ³³  some food ³⁴  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ³⁵  and sent her away. So she went wandering ³⁶  aimlessly through the wilderness ³⁷  of Beer Sheba.

Kejadian 22:2-3

22:2 God ³⁸  said, “Take your son – your only son, whom you love, Isaac ³⁹  – and go to the land of Moriah! ⁴⁰  Offer him up there as a burnt offering ⁴¹  on one of the mountains which I will indicate to ⁴²  you.”

22:3 Early in the morning Abraham got up and saddled his donkey. ⁴³  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 ⁴⁴  for the place God had spoken to him about.

Kejadian 22:13

22:13 Abraham looked up ⁴⁵  and saw ⁴⁶  behind him ⁴⁷  a ram caught in the bushes by its horns. So he ⁴⁸  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ⁴⁹  to you the price ⁵⁰  of the field. Take it from me so that I may ⁵¹  bury my dead there.”

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ⁵²  He journeyed ⁵³  to the region of Aram Naharaim ⁵⁴  and the city of Nahor.

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ⁵⁵  of my master’s brother for his son.

Kejadian 27:45-46

27:45 Stay there ⁵⁶  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. ⁵⁷  Why should I lose both of you in one day?” ⁵⁸ 

27:46 Then Rebekah said to Isaac, “I am deeply depressed ⁵⁹  because of these daughters of Heth. ⁶⁰  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ⁶¹ 

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ⁶²  “Jacob has taken everything that belonged to our father! He has gotten rich ⁶³  at our father’s expense!” ⁶⁴ 

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ⁶⁵  In the presence of our relatives ⁶⁶  identify whatever is yours and take it.” ⁶⁷  (Now Jacob did not know that Rachel had stolen them.) ⁶⁸ 

Kejadian 32:22

32:22 During the night Jacob quickly took ⁶⁹  his two wives, his two female servants, and his eleven sons ⁷⁰  and crossed the ford of the Jabbok. ⁷¹ 

Kejadian 33:10

33:10 “No, please take them,” Jacob said. ⁷²  “If I have found favor in your sight, accept ⁷³  my gift from my hand. Now that I have seen your face and you have accepted me, ⁷⁴  it is as if I have seen the face of God. ⁷⁵ 

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 ⁷⁶  for them. We will take their daughters for wives, and we will give them our daughters to marry. ⁷⁷ 

Kejadian 34:25

34:25 In three days, when they were still in pain, two of Jacob’s sons, Simeon and Levi, Dinah’s brothers, each took his sword ⁷⁸  and went to the unsuspecting city ⁷⁹  and slaughtered every male.

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 ⁸⁰  Jacob his brother

Kejadian 42:16

42:16 One of you must go and get ⁸¹  your brother, while ⁸²  the rest of you remain in prison. ⁸³  In this way your words may be tested to see if ⁸⁴  you are telling the truth. ⁸⁵  If not, then, as surely as Pharaoh lives, you are spies!”

Kejadian 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ⁸⁶  for your hungry households and go.

Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 43:18

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ⁸⁷  the money that was returned in our sacks last time. ⁸⁸  He wants to capture us, ⁸⁹  make us slaves, and take ⁹⁰  our donkeys!”

[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.

[3:22]  ⁷ tn The particle הֵן (hen) introduces a foundational clause, usually beginning with “since, because, now.”

[3:22]  ⁸ sn The man has become like one of us. See the notes on Gen 1:26 and 3:5.

[3:22]  ⁹ tn The infinitive explains in what way the man had become like God: “knowing good and evil.”

[3:22]  ¹⁰ tn Heb “and now, lest he stretch forth.” Following the foundational clause, this clause forms the main point. It is introduced with the particle פֶּן (pen) which normally introduces a negative purpose, “lest….” The construction is elliptical; something must be done lest the man stretch forth his hand. The translation interprets the point intended.

[8:9]  ¹¹ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ¹² tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ¹³ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ¹⁴ tn Heb “and he brought it to himself to the ark.”

[9:23]  ¹⁵ tn The word translated “garment” has the Hebrew definite article on it. The article may simply indicate that the garment is definite and vivid in the mind of the narrator, but it could refer instead to Noah’s garment. Did Ham bring it out when he told his brothers?

[9:23]  ¹⁶ tn Heb “their faces [were turned] back.”

[11:29]  ¹⁷ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ¹⁸ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[12:5]  ¹⁹ tn Heb “the son of his brother.”

[12:5]  ²⁰ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ²¹ tn Heb “went out to go.”

[16:3]  ²² tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ²³ tn Heb “the Egyptian, her female servant.”

[16:3]  ²⁴ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[17:23]  ²⁵ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ²⁶ tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[19:14]  ²⁷ 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]  ²⁸ tn The Hebrew active participle expresses an imminent action.

[19:14]  ²⁹ 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.

[19:15]  ³⁰ tn Heb “When dawn came up.”

[19:15]  ³¹ 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]  ³² tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[21:14]  ³³ tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ³⁴ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ³⁵ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ³⁶ tn Heb “she went and wandered.”

[21:14]  ³⁷ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[22:2]  ³⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[22:2]  ³⁹ sn Take your son…Isaac. The instructions are very clear, but the details are deliberate. With every additional description the commandment becomes more challenging.

[22:2]  ⁴⁰ sn There has been much debate over the location of Moriah; 2 Chr 3:1 suggests it may be the site where the temple was later built in Jerusalem.

[22:2]  ⁴¹ sn A whole burnt offering signified the complete surrender of the worshiper and complete acceptance by God. The demand for a human sacrifice was certainly radical and may have seemed to Abraham out of character for God. Abraham would have to obey without fully understanding what God was about.

[22:2]  ⁴² tn Heb “which I will say to.”

[22:3]  ⁴³ tn Heb “Abraham rose up early in the morning and saddled his donkey.”

[22:3]  ⁴⁴ tn Heb “he arose and he went.”

[22:13]  ⁴⁵ tn Heb “lifted his eyes.”

[22:13]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[23:13]  ⁴⁹ tn Heb “give.”

[23:13]  ⁵⁰ tn Heb “silver.”

[23:13]  ⁵¹ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[24:10]  ⁵² tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ⁵³ tn Heb “and he arose and went.”

[24:10]  ⁵⁴ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[24:48]  ⁵⁵ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[27:45]  ⁵⁶ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁵⁷ 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]  ⁵⁸ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[27:46]  ⁵⁹ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ⁶⁰ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ⁶¹ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[31:1]  ⁶² tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁶³ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ⁶⁴ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:32]  ⁶⁵ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ⁶⁶ tn Heb “brothers.”

[31:32]  ⁶⁷ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ⁶⁸ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[32:22]  ⁶⁹ tn Heb “and he arose in that night and he took.” The first verb is adverbial, indicating that he carried out the crossing right away.

[32:22]  ⁷⁰ tn The Hebrew term used here is יֶלֶד (yeled) which typically describes male offspring. Some translations render the term “children” but this is a problem because by this time Jacob had twelve children in all, including one daughter, Dinah, born to Leah (Gen 30:21). Benjamin, his twelfth son and thirteenth child, was not born until later (Gen 35:16-19).

[32:22]  ⁷¹ sn Hebrew narrative style often includes a summary statement of the whole passage followed by a more detailed report of the event. Here v. 22 is the summary statement, while v. 23 begins the detailed account.

[33:10]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn The verbal form is the preterite with a vav (ו) consecutive, indicating result here.

[33:10]  ⁷⁵ 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.

[34:21]  ⁷⁶ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ⁷⁷ tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[34:25]  ⁷⁸ tn Heb “a man his sword.”

[34:25]  ⁷⁹ tn Heb “and they came upon the city, [which was] secure.” In this case “secure” means the city was caught unprepared and at peace, not expecting an attack.

[36:6]  ⁸⁰ tn Heb “from before.”

[42:16]  ⁸¹ tn Heb “send from you one and let him take.” After the imperative, the prefixed verbal form with prefixed vav (ו) indicates purpose.

[42:16]  ⁸² tn The disjunctive clause is here circumstantial-temporal.

[42:16]  ⁸³ tn Heb “bound.”

[42:16]  ⁸⁴ tn The words “to see” have been supplied in the translation for stylistic reasons.

[42:16]  ⁸⁵ tn Heb “the truth [is] with you.”

[42:33]  ⁸⁶ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[43:18]  ⁸⁷ tn Heb “over the matter of.”

[43:18]  ⁸⁸ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ⁸⁹ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ⁹⁰ tn The word “take” has been supplied in the translation for stylistic reasons.