Kejadian 8:11

8:11 When ¹  the dove returned to him in the evening, there was ²  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ³  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 12:4

12:4 So Abram left, ⁴  just as the Lord had told him to do, ⁵  and Lot went with him. (Now ⁶  Abram was 75 years old ⁷  when he departed from Haran.)

Kejadian 18:2

18:2 Abraham ⁸  looked up ⁹  and saw ¹⁰  three men standing across ¹¹  from him. When he saw them ¹²  he ran from the entrance of the tent to meet them and bowed low ¹³  to the ground. ¹⁴ 

Kejadian 19:33

19:33 So that night they made their father drunk with wine, ¹⁵  and the older daughter ¹⁶  came and had sexual relations with her father. ¹⁷  But he was not aware that she had sexual relations with him and then got up. ¹⁸ 

Kejadian 24:54

24:54 After this, he and the men who were with him ate a meal and stayed there overnight. ¹⁹ 

When they got up in the morning, he said, “Let me leave now so I can return to my master.” ²⁰ 

Kejadian 27:38

27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” ²¹  Then Esau wept loudly. ²² 

Kejadian 30:6

30:6 Then Rachel said, “God has vindicated me. He has responded to my prayer ²³  and given me a son.” That is why ²⁴  she named him Dan. ²⁵ 

Kejadian 31:16

31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

Kejadian 33:5

33:5 When Esau ²⁶  looked up ²⁷  and saw the women and the children, he asked, “Who are these people with you?” Jacob ²⁸  replied, “The children whom God has graciously given ²⁹  your servant.”

Kejadian 37:4

37:4 When Joseph’s ³⁰  brothers saw that their father loved him more than any of them, ³¹  they hated Joseph ³²  and were not able to speak to him kindly. ³³ 

Kejadian 37:7-8

37:7 There we were, ³⁴  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 ³⁵  to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ³⁶  They hated him even more ³⁷  because of his dream and because of what he said. ³⁸ 

Kejadian 42:27

42:27 When one of them ³⁹  opened his sack to get feed for his donkey at their resting place, ⁴⁰  he saw his money in the mouth of his sack. ⁴¹ 

[8:11]  ¹ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ² 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.

[9:16]  ³ tn The translation assumes that the infinitive לִזְכֹּר (lizkor, “to remember”) here expresses the result of seeing the rainbow. Another option is to understand it as indicating purpose, in which case it could be translated, “I will look at it so that I may remember.”

[12:4]  ⁴ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ⁵ tn Heb “just as the Lord said to him.”

[12:4]  ⁶ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ⁷ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[18:2]  ⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁹ tn Heb “lifted up his eyes.”

[18:2]  ¹⁰ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ¹¹ tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ¹² tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ¹³ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ¹⁴ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[19:33]  ¹⁵ tn Heb “drink wine.”

[19:33]  ¹⁶ tn Heb “the firstborn.”

[19:33]  ¹⁷ tn Heb “and the firstborn came and lied down with her father.” The expression “lied down with” here and in the following verses is a euphemism for sexual relations.

[19:33]  ¹⁸ tn Heb “and he did not know when she lay down and when she arose.”

[24:54]  ¹⁹ tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”

[24:54]  ²⁰ tn Heb “Send me away to my master.”

[27:38]  ²¹ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

[27:38]  ²² tn Heb “and Esau lifted his voice and wept.”

[30:6]  ²³ tn Heb “and also he has heard my voice.” The expression means that God responded positively to Rachel’s cry and granted her request.

[30:6]  ²⁴ tn Or “therefore.”

[30:6]  ²⁵ sn The name Dan means “he vindicated” or “he judged.” The name plays on the verb used in the statement which appears earlier in the verse. The verb translated “vindicated” is from דִּין (din, “to judge, to vindicate”), the same verbal root from which the name is derived. Rachel sensed that God was righting the wrong.

[33:5]  ²⁶ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ²⁷ tn Heb “lifted up his eyes.”

[33:5]  ²⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ²⁹ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[37:4]  ³⁰ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ³¹ tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ³² tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ³³ tn Heb “speak to him for peace.”

[37:7]  ³⁴ 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]  ³⁵ tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

[37:8]  ³⁶ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ³⁷ tn This construction is identical to the one in Gen 37:5.

[37:8]  ³⁸ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[42:27]  ³⁹ 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]  ⁴⁰ tn Heb “at the lodging place.”

[42:27]  ⁴¹ 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.