Kejadian 4:5

4:5 but with Cain and his offering he was not pleased. ¹  So Cain became very angry, ²  and his expression was downcast. ³ 

Kejadian 7:10

7:10 And after seven days the floodwaters engulfed the earth. ⁴ 

Kejadian 7:18

7:18 The waters completely overwhelmed ⁵  the earth, and the ark floated ⁶  on the surface of the waters.

Kejadian 9:7

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

Kejadian 9:14

9:14 Whenever ⁸  I bring clouds over the earth and the rainbow appears in the clouds,

Kejadian 15:8

15:8 But ⁹  Abram ¹⁰  said, “O sovereign Lord, ¹¹  by what ¹²  can I know that I am to possess it?”

Kejadian 18:33

18:33 The Lord went on his way ¹³  when he had finished speaking ¹⁴  to Abraham. Then Abraham returned home. ¹⁵ 

Kejadian 20:12

20:12 What’s more, ¹⁶  she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife.

Kejadian 21:21

21:21 He lived in the wilderness of Paran. ¹⁷  His mother found a wife for him from the land of Egypt. ¹⁸ 

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. ¹⁹  She went down to the spring, filled her jug, and came back up.

Kejadian 25:10

25:10 This was the field Abraham had purchased from the sons of Heth. ²⁰  There Abraham was buried with his wife Sarah.

Kejadian 27:43

27:43 Now then, my son, do what I say. ²¹  Run away immediately ²²  to my brother Laban in Haran.

Kejadian 30:24

30:24 She named him Joseph, ²³  saying, “May the Lord give me yet another son.”

Kejadian 31:4

31:4 So Jacob sent a message for Rachel and Leah ²⁴  to come to the field ²⁵  where his flocks were. ²⁶ 

Kejadian 32:21

32:21 So the gifts were sent on ahead of him ²⁷  while he spent that night in the camp. ²⁸ 

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 35:13

35:13 Then God went up from the place ²⁹  where he spoke with him.

Kejadian 36:13

36:13 These were the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These were the sons ³⁰  of Esau’s wife Basemath.

Kejadian 37:19

37:19 They said to one another, “Here comes this master of dreams! ³¹ 

Kejadian 37:23

37:23 When Joseph reached his brothers, they stripped him ³²  of his tunic, the special tunic that he wore.

Kejadian 37:31

37:31 So they took Joseph’s tunic, killed a young goat, ³³  and dipped the tunic in the blood.

Kejadian 38:30

38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. ³⁴ 

Kejadian 41:16

41:16 Joseph replied to Pharaoh, “It is not within my power, ³⁵  but God will speak concerning ³⁶  the welfare of Pharaoh.” ³⁷ 

Kejadian 42:26

42:26 So they loaded their grain on their donkeys and left. ³⁸ 

Kejadian 43:10

43:10 But if we had not delayed, we could have traveled there and back ³⁹  twice by now!”

Kejadian 43:28

43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. ⁴⁰ 

Kejadian 46:2

46:2 God spoke to Israel in a vision during the night ⁴¹  and said, “Jacob, Jacob!” He replied, “Here I am!”

[4:5]  ¹ sn The Letter to the Hebrews explains the difference between the brothers as one of faith – Abel by faith offered a better sacrifice. Cain’s offering as well as his reaction to God’s displeasure did not reflect faith. See further B. K. Waltke, “Cain and His Offering,” WTJ 48 (1986): 363-72.

[4:5]  ² tn Heb “and it was hot to Cain.” This Hebrew idiom means that Cain “burned” with anger.

[4:5]  ³ tn Heb “And his face fell.” The idiom means that the inner anger is reflected in Cain’s facial expression. The fallen or downcast face expresses anger, dejection, or depression. Conversely, in Num 6 the high priestly blessing speaks of the Lord lifting up his face and giving peace.

[7:10]  ⁴ tn Heb “came upon.”

[7:18]  ⁵ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ⁶ tn Heb “went.”

[9:7]  ⁷ 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).

[9:14]  ⁸ tn The temporal indicator (וְהָיָה, vÿhayah, conjunction + the perfect verb form), often translated “it will be,” anticipates a future development.

[15:8]  ⁹ tn Here the vav carries adversative force and is translated “but.”

[15:8]  ¹⁰ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:8]  ¹¹ tn See note on the phrase “sovereign Lord” in 15:2.

[15:8]  ¹² tn Or “how.”

[18:33]  ¹³ tn Heb “And the Lord went.”

[18:33]  ¹⁴ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ¹⁵ tn Heb “to his place.”

[20:12]  ¹⁶ tn Heb “but also.”

[21:21]  ¹⁷ sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.

[21:21]  ¹⁸ tn Heb “And his mother took for him a wife from the land of Egypt.”

[24:16]  ¹⁹ 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.

[25:10]  ²⁰ tn See the note on the phrase “sons of Heth” in Gen 23:3.

[27:43]  ²¹ tn Heb “listen to my voice.”

[27:43]  ²² tn Heb “arise, flee.”

[30:24]  ²³ sn The name Joseph (יוֹסֵף, yoseph) means “may he add.” The name expresses Rachel’s desire to have an additional son. In Hebrew the name sounds like the verb (אָסַף,’asasf) translated “taken away” in the earlier statement made in v. 23. So the name, while reflecting Rachel’s hope, was also a reminder that God had removed her shame.

[31:4]  ²⁴ tn Heb “sent and called for Rachel and for Leah.” Jacob did not go in person, but probably sent a servant with a message for his wives to meet him in the field.

[31:4]  ²⁵ tn Heb “the field.” The word is an adverbial accusative, indicating that this is where Jacob wanted them to meet him. The words “to come to” are supplied in the translation for clarification and stylistic reasons.

[31:4]  ²⁶ tn Heb “to his flock.”

[32:21]  ²⁷ tn Heb “and the gift passed over upon his face.”

[32:21]  ²⁸ tn The disjunctive clause is circumstantial/temporal.

[35:13]  ²⁹ tn Heb “went up from upon him in the place.”

[36:13]  ³⁰ tn Or “grandsons” (NIV); “descendants” (NEB).

[37:19]  ³¹ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

[37:23]  ³² tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

[37:31]  ³³ sn It was with two young goats that Jacob deceived his father (Gen 27:9); now with a young goat his sons continue the deception that dominates this family.

[38:30]  ³⁴ sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[41:16]  ³⁵ tn Heb “not within me.”

[41:16]  ³⁶ tn Heb “God will answer.”

[41:16]  ³⁷ tn The expression שְׁלוֹם פַּרְעֹה (shÿlom par’oh) is here rendered “the welfare of Pharaoh” because the dream will be about life in his land. Some interpret it to mean an answer of “peace” – one that will calm his heart, or give him the answer that he desires (cf. NIV, NRSV, NLT).

[42:26]  ³⁸ tn Heb “and they went from there.”

[43:10]  ³⁹ tn Heb “we could have returned.”

[43:28]  ⁴⁰ tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.

[46:2]  ⁴¹ tn Heb “in visions of the night.” The plural form has the singular meaning, probably as a plural of intensity.