Kejadian 4:23

4:23 Lamech said to his wives,

“Adah and Zillah! Listen to me!

You wives of Lamech, hear my words!

I have killed a man for wounding me,

a young man ¹  for hurting me.

Kejadian 6:13

6:13 So God said ²  to Noah, “I have decided that all living creatures must die, ³  for the earth is filled with violence because of them. Now I am about to destroy ⁴  them and the earth.

Kejadian 8:11

8:11 When ⁵  the dove returned to him in the evening, there was ⁶  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 15:5

15:5 The Lord ⁷  took him outside and said, “Gaze into the sky and count the stars – if you are able to count them!” Then he said to him, “So will your descendants be.”

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ⁸  that your descendants will be strangers ⁹  in a foreign country. ¹⁰  They will be enslaved and oppressed ¹¹  for four hundred years.

Kejadian 15:17

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch ¹²  passed between the animal parts. ¹³ 

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ¹⁴  servant is under your authority, ¹⁵  do to her whatever you think best.” ¹⁶  Then Sarai treated Hagar ¹⁷  harshly, ¹⁸  so she ran away from Sarai. ¹⁹ 

Kejadian 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ²⁰  for she said, “Here I have seen one who sees me!” ²¹ 

Kejadian 19:20

19:20 Look, this town ²²  over here is close enough to escape to, and it’s just a little one. ²³  Let me go there. ²⁴  It’s just a little place, isn’t it? ²⁵  Then I’ll survive.” ²⁶ 

Kejadian 20:3

20:3 But God appeared ²⁷  to Abimelech in a dream at night and said to him, “You are as good as dead ²⁸  because of the woman you have taken, for she is someone else’s wife.” ²⁹ 

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ³⁰  ‘Surely no one fears God in this place. They will kill me because of ³¹  my wife.’

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 26:8

26:8 After Isaac ⁴⁰  had been there a long time, ⁴¹  Abimelech king of the Philistines happened to look out a window and observed ⁴²  Isaac caressing ⁴³  his wife Rebekah.

Kejadian 26:28

26:28 They replied, “We could plainly see ⁴⁴  that the Lord is with you. So we decided there should be ⁴⁵  a pact between us ⁴⁶  – between us ⁴⁷  and you. Allow us to make ⁴⁸  a treaty with you

Kejadian 28:12-13

28:12 and had a dream. ⁴⁹  He saw ⁵⁰  a stairway ⁵¹  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it 28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁵²  I will give you and your descendants the ground ⁵³  you are lying on.

Kejadian 29:32-33

29:32 So Leah became pregnant ⁵⁴  and gave birth to a son. She named him Reuben, ⁵⁵  for she said, “The Lord has looked with pity on my oppressed condition. ⁵⁶  Surely my husband will love me now.”

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ⁵⁷  he gave me this one too.” So she named him Simeon. ⁵⁸ 

Kejadian 31:10

31:10 “Once ⁵⁹  during breeding season I saw ⁶⁰  in a dream that the male goats mating with ⁶¹  the flock were streaked, speckled, and spotted.

Kejadian 31:12

31:12 Then he said, ‘Observe ⁶²  that all the male goats mating with ⁶³  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ⁶⁴  that God is witness to your actions.” ⁶⁵ 

Kejadian 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ⁶⁶  Jacob thought, ⁶⁷  “I will first appease him ⁶⁸  by sending a gift ahead of me. ⁶⁹  After that I will meet him. ⁷⁰  Perhaps he will accept me.” ⁷¹ 

Kejadian 33:1

Jacob Meets Esau

33:1 Jacob looked up ⁷²  and saw that Esau was coming ⁷³  along with four hundred men. So he divided the children among Leah, Rachel, and the two female servants.

Kejadian 37:7

37:7 There we were, ⁷⁴  binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down ⁷⁵  to it!”

Kejadian 38:23-24

38:23 Judah said, “Let her keep the things ⁷⁶  for herself. Otherwise we will appear to be dishonest. ⁷⁷  I did indeed send this young goat, but you couldn’t find her.”

38:24 After three months Judah was told, ⁷⁸  “Your daughter-in-law Tamar has turned to prostitution, ⁷⁹  and as a result she has become pregnant.” ⁸⁰  Judah said, “Bring her out and let her be burned!”

Kejadian 40:15

40:15 for I really was kidnapped ⁸¹  from the land of the Hebrews and I have done nothing wrong here for which they should put me in a dungeon.”

Kejadian 42:13

42:13 They replied, “Your servants are from a family of twelve brothers. ⁸²  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ⁸³  and one is no longer alive.” ⁸⁴ 

Kejadian 42:27

42:27 When one of them ⁸⁵  opened his sack to get feed for his donkey at their resting place, ⁸⁶  he saw his money in the mouth of his sack. ⁸⁷ 

Kejadian 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 44:15

44:15 Joseph said to them, “What did you think you were doing? ⁸⁸  Don’t you know that a man like me can find out things like this by divination?” ⁸⁹ 

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁹⁰  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ⁹¹  and will multiply you. ⁹²  I will make you into a group of nations, and I will give this land to your descendants ⁹³  as an everlasting possession.’ ⁹⁴ 

Kejadian 50:20-21

50:20 As for you, you meant to harm me, ⁹⁵  but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. ⁹⁶  50:21 So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly ⁹⁷  to them.

[4:23]  ¹ tn The Hebrew term יֶלֶד (yeled) probably refers to a youthful warrior here, not a child.

[6:13]  ² sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ³ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁴ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[8:11]  ⁵ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ⁶ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[15:5]  ⁷ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[15:13]  ⁸ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ⁹ tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ¹⁰ tn Heb “in a land not theirs.”

[15:13]  ¹¹ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[15:17]  ¹² sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

[15:17]  ¹³ tn Heb “these pieces.”

[16:6]  ¹⁴ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ¹⁵ tn Heb “in your hand.”

[16:6]  ¹⁶ tn Heb “what is good in your eyes.”

[16:6]  ¹⁷ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ¹⁸ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ¹⁹ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:13]  ²⁰ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ²¹ tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[19:20]  ²² 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]  ²³ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ²⁴ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ²⁵ tn Heb “Is it not little?”

[19:20]  ²⁶ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[20:3]  ²⁷ tn Heb “came.”

[20:3]  ²⁸ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ²⁹ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[20:11]  ³⁰ tn Heb “Because I said.”

[20:11]  ³¹ tn Heb “over the matter of.”

[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”).

[26:8]  ⁴⁰ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ⁴¹ tn Heb “and it happened when the days were long to him there.”

[26:8]  ⁴² tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ⁴³ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[26:28]  ⁴⁴ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ⁴⁵ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ⁴⁶ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ⁴⁷ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ⁴⁸ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[28:12]  ⁴⁹ tn Heb “and dreamed.”

[28:12]  ⁵⁰ tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ⁵¹ tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[28:13]  ⁵² tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁵³ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[29:32]  ⁵⁴ tn Or “Leah conceived” (also in vv. 33, 34, 35).

[29:32]  ⁵⁵ sn The name Reuben (רְאוּבֵן, rÿ’uven) means “look, a son.”

[29:32]  ⁵⁶ tn Heb “looked on my affliction.”

[29:32]  sn Leah’s explanation of the name Reuben reflects a popular etymology, not an exact one. The name means literally “look, a son.” Playing on the Hebrew verb “look,” she observes that the Lord has “looked” with pity on her oppressed condition. See further S. R. Driver, Genesis, 273.

[29:33]  ⁵⁷ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ⁵⁸ sn The name Simeon (שִׁמְעוֹן, shim’on) is derived from the verbal root שָׁמַע (shama’) and means “hearing.” The name is appropriate since it is reminder that the Lord “heard” about Leah’s unloved condition and responded with pity.

[31:10]  ⁵⁹ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁶⁰ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁶¹ tn Heb “going up on,” that is, mounting for intercourse.

[31:12]  ⁶² tn Heb “lift up (now) your eyes and see.”

[31:12]  ⁶³ tn Heb “going up on,” that is, mounting for intercourse.

[31:50]  ⁶⁴ tn Heb “see.”

[31:50]  ⁶⁵ tn Heb “between me and you.”

[32:20]  ⁶⁶ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ⁶⁷ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ⁶⁸ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ⁶⁹ tn Heb “with a gift going before me.”

[32:20]  ⁷⁰ tn Heb “I will see his face.”

[32:20]  ⁷¹ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[33:1]  ⁷² tn Heb “and Jacob lifted up his eyes.”

[33:1]  ⁷³ 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.

[37:7]  ⁷⁴ tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

[37:7]  ⁷⁵ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[38:23]  ⁷⁶ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ⁷⁷ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[38:24]  ⁷⁸ tn Heb “it was told to Judah, saying.”

[38:24]  ⁷⁹ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ⁸⁰ tn Heb “and also look, she is with child by prostitution.”

[40:15]  ⁸¹ tn The verb גָּנַב (ganav) means “to steal,” but in the Piel/Pual stem “to steal away.” The idea of “kidnap” would be closer to the sense, meaning he was stolen and carried off. The preceding infinitive absolute underscores the point Joseph is making.

[42:13]  ⁸² tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ⁸³ tn Heb “today.”

[42:13]  ⁸⁴ tn Heb “and the one is not.”

[42:27]  ⁸⁵ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ⁸⁶ tn Heb “at the lodging place.”

[42:27]  ⁸⁷ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[44:15]  ⁸⁸ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ⁸⁹ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[48:1]  ⁹⁰ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:4]  ⁹¹ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ⁹² tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ⁹³ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ⁹⁴ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).

[50:20]  ⁹⁵ tn Heb “you devised against me evil.”

[50:20]  ⁹⁶ tn Heb “God devised it for good in order to do, like this day, to preserve alive a great nation.”

[50:21]  ⁹⁷ tn Heb “spoke to their heart.”