Kejadian 8:15

8:15 Then God spoke to Noah and said,

Kejadian 3:9

3:9 But the Lord God called to ¹  the man and said to him, “Where are you?” ² 

Kejadian 9:8

9:8 God said to Noah and his sons, ³ 

Kejadian 21:17

21:17 But God heard the boy’s voice. ⁴  The angel of God called to Hagar from heaven and asked her, “What is the matter, ⁵  Hagar? Don’t be afraid, for God has heard ⁶  the boy’s voice right where he is crying.

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ⁷  decrees the Lord, ⁸  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁹  for my master! The Lord has led me ¹⁰  to the house ¹¹  of my master’s relatives!” ¹² 

Kejadian 31:12

31:12 Then he said, ‘Observe ¹³  that all the male goats mating with ¹⁴  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 31:11

31:11 In the dream the angel of God said to me, ‘Jacob!’ ‘Here I am!’ I replied.

Kejadian 1:31

1:31 God saw all that he had made – and it was very good! ¹⁵  There was evening, and there was morning, the sixth day.

Kejadian 18:22

18:22 The two men turned ¹⁶  and headed ¹⁷  toward Sodom, but Abraham was still standing before the Lord. ¹⁸ 

Kejadian 39:21

39:21 But the Lord was with Joseph and showed him kindness. ¹⁹  He granted him favor in the sight of the prison warden. ²⁰ 

Kejadian 1:25

1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 2:16

2:16 Then the Lord God commanded ²¹  the man, “You may freely eat ²²  fruit ²³  from every tree of the orchard,

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ²⁴ 

Noah was a godly man; he was blameless ²⁵ 

among his contemporaries. ²⁶  He ²⁷  walked with ²⁸  God.

Kejadian 13:3

13:3 And he journeyed from place to place ²⁹  from the Negev as far as Bethel. ³⁰  He returned ³¹  to the place where he had pitched his tent ³²  at the beginning, between Bethel and Ai.

Kejadian 18:10

18:10 One of them ³³  said, “I will surely return ³⁴  to you when the season comes round again, ³⁵  and your wife Sarah will have a son!” ³⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ³⁷ 

Kejadian 18:29

18:29 Abraham ³⁸  spoke to him again, ³⁹  “What if forty are found there?” He replied, “I will not do it for the sake of the forty.”

Kejadian 33:11

33:11 Please take my present ⁴⁰  that was brought to you, for God has been generous ⁴¹  to me and I have all I need.” ⁴²  When Jacob urged him, he took it. ⁴³ 

Kejadian 12:8

12:8 Then he moved from there to the hill country east of Bethel ⁴⁴  and pitched his tent, with Bethel on the west and Ai on the east. There he built an altar to the Lord and worshiped the Lord. ⁴⁵ 

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) ⁴⁶  and circumcised them ⁴⁷  on that very same day, just as God had told him to do.

Kejadian 31:42

31:42 If the God of my father – the God of Abraham, the one whom Isaac fears ⁴⁸  – had not been with me, you would certainly have sent me away empty-handed! But God saw how I was oppressed and how hard I worked, ⁴⁹  and he rebuked you last night.”

[3:9]  ¹ tn The Hebrew verb קָרָא (qara’, “to call”) followed by the preposition אֶל־ or לְ (’el- or lÿ, “to, unto”) often carries the connotation of “summon.”

[3:9]  ² sn Where are you? The question is probably rhetorical (a figure of speech called erotesis) rather than literal, because it was spoken to the man, who answers it with an explanation of why he was hiding rather than a location. The question has more the force of “Why are you hiding?”

[9:8]  ³ tn Heb “to Noah and to his sons with him, saying.”

[21:17]  ⁴ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ⁵ tn Heb “What to you?”

[21:17]  ⁶ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[22:16]  ⁷ tn Heb “By myself I swear.”

[22:16]  ⁸ tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[24:27]  ⁹ tn Heb “his faithfulness and his commitment.”

[24:27]  ¹⁰ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ¹¹ tn Here “house” is an adverbial accusative of termination.

[24:27]  ¹² tn Heb “brothers.”

[31:12]  ¹³ tn Heb “lift up (now) your eyes and see.”

[31:12]  ¹⁴ tn Heb “going up on,” that is, mounting for intercourse.

[1:31]  ¹⁵ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

[18:22]  ¹⁶ tn Heb “And the men turned from there.” The word “two” is not in the Hebrew text, but is supplied here for clarity. Gen 19:1 mentions only two individuals (described as “angels”), while Abraham had entertained three visitors (18:2). The implication is that the Lord was the third visitor, who remained behind with Abraham here. The words “from there” are not included in the translation for stylistic reasons.

[18:22]  ¹⁷ tn Heb “went.”

[18:22]  ¹⁸ tc An ancient Hebrew scribal tradition reads “but the Lord remained standing before Abraham.” This reading is problematic because the phrase “standing before” typically indicates intercession, but the Lord would certainly not be interceding before Abraham.

[39:21]  ¹⁹ tn Heb “and he extended to him loyal love.”

[39:21]  ²⁰ tn Or “the chief jailer” (also in the following verses).

[2:16]  ²¹ sn This is the first time in the Bible that the verb tsavah (צָוָה, “to command”) appears. Whatever the man had to do in the garden, the main focus of the narrative is on keeping God’s commandments. God created humans with the capacity to obey him and then tested them with commands.

[2:16]  ²² tn The imperfect verb form probably carries the nuance of permission (“you may eat”) since the man is not being commanded to eat from every tree. The accompanying infinitive absolute adds emphasis: “you may freely eat,” or “you may eat to your heart’s content.”

[2:16]  ²³ tn The word “fruit” is not in the Hebrew text, but is implied as the direct object of the verb “eat.” Presumably the only part of the tree the man would eat would be its fruit (cf. 3:2).

[6:9]  ²⁴ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ²⁵ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ²⁶ tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ²⁷ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ²⁸ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[13:3]  ²⁹ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ³⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ³¹ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ³² tn Heb “where his tent had been.”

[18:10]  ³³ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ³⁴ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ³⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ³⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ³⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:29]  ³⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:29]  ³⁹ tn The construction is a verbal hendiadys – the preterite (“he added”) is combined with an adverb “yet” and an infinitive “to speak.”

[33:11]  ⁴⁰ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ⁴¹ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ⁴² tn Heb “all.”

[33:11]  ⁴³ tn Heb “and he urged him and he took.” The referent of the first pronoun in the sequence (“he”) has been specified as “Jacob” in the translation for clarity.

[12:8]  ⁴⁴ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[12:8]  ⁴⁵ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[17:23]  ⁴⁶ 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]  ⁴⁷ tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[31:42]  ⁴⁸ tn Heb “the fear of Isaac,” that is, the one whom Isaac feared and respected. For further discussion of this title see M. Malul, “More on pahad yitschaq (Gen. 31:42,53) and the Oath by the Thigh,” VT 35 (1985): 192-200.

[31:42]  ⁴⁹ tn Heb “My oppression and the work of my hands God saw.”