Kejadian 5:3

5:3 When ¹  Adam had lived 130 years he fathered a son in his own likeness, according to his image, and he named him Seth.

Kejadian 10:29

10:29 Ophir, ²  Havilah, ³  and Jobab. All these were sons of Joktan.

Kejadian 18:14

18:14 Is anything impossible ⁴  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ⁵ 

Kejadian 21:7

21:7 She went on to say, ⁶  “Who would ⁷  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ⁸  when she was old, ⁹  and my master ¹⁰  has given him everything he owns.

Kejadian 29:33

29:33 She became pregnant again and had another son. She said, “Because the Lord heard that I was unloved, ¹¹  he gave me this one too.” So she named him Simeon. ¹² 

Kejadian 29:35

29:35 She became pregnant again and had another son. She said, “This time I will praise the Lord.” That is why she named him Judah. ¹³  Then she stopped having children.

Kejadian 32:5

32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent ¹⁴  this message ¹⁵  to inform my lord, so that I may find favor in your sight.’”

Kejadian 35:24

35:24 The sons of Rachel were Joseph and Benjamin.

Kejadian 46:11

46:11 The sons of Levi:

Gershon, Kohath, and Merari.

Kejadian 46:14

46:14 The sons of Zebulun:

Sered, Elon, and Jahleel.

[5:3]  ¹ tn Heb “and Adam lived 130 years.” In the translation the verb is subordinated to the following verb, “and he fathered,” and rendered as a temporal clause.

[10:29]  ² sn Ophir became the name of a territory in South Arabia. Many of the references to Ophir are connected with gold (e.g., 1 Kgs 9:28, 10:11, 22:48; 1 Chr 29:4; 2 Chr 8:18, 9:10; Job 22:24, 28:16; Ps 45:9; Isa 13:12).

[10:29]  ³ sn Havilah is listed with Ham in v. 7.

[18:14]  ⁴ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ⁵ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[21:7]  ⁶ tn Heb “said.”

[21:7]  ⁷ tn The perfect form of the verb is used here to describe a hypothetical situation.

[24:36]  ⁸ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ⁹ tn Heb “after her old age.”

[24:36]  ¹⁰ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[29:33]  ¹¹ tn Heb “hated.” See the note on the word “unloved” in v. 31.

[29:33]  ¹² 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.

[29:35]  ¹³ sn The name Judah (יְהוּדָה, yÿhudah) means “he will be praised” and reflects the sentiment Leah expresses in the statement recorded earlier in the verse. For further discussion see W. F. Albright, “The Names ‘Israel’ and ‘Judah’ with an Excursus on the Etymology of Todah and Torah,” JBL 46 (1927): 151-85; and A. R. Millard, “The Meaning of the Name Judah,” ZAW 86 (1974): 216-18.

[32:5]  ¹⁴ tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.

[32:5]  ¹⁵ tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.