Kejadian 8:21

8:21 And the Lord smelled the soothing aroma ¹  and said ²  to himself, ³  “I will never again curse ⁴  the ground because of humankind, even though ⁵  the inclination of their minds ⁶  is evil from childhood on. ⁷  I will never again destroy everything that lives, as I have just done.

Kejadian 11:3

11:3 Then they said to one another, ⁸  “Come, let’s make bricks and bake them thoroughly.” ⁹  (They had brick instead of stone and tar ¹⁰  instead of mortar.) ¹¹ 

Kejadian 14:13

14:13 A fugitive ¹²  came and told Abram the Hebrew. ¹³  Now Abram was living by the oaks ¹⁴  of Mamre the Amorite, the brother ¹⁵  of Eshcol and Aner. (All these were allied by treaty ¹⁶  with Abram.) ¹⁷ 

Kejadian 16:2

16:2 So Sarai said to Abram, “Since ¹⁸  the Lord has prevented me from having children, have sexual relations with ¹⁹  my servant. Perhaps I can have a family by her.” ²⁰  Abram did what ²¹  Sarai told him.

Kejadian 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ²²  as he said to himself, ²³  “Can ²⁴  a son be born to a man who is a hundred years old? ²⁵  Can Sarah ²⁶  bear a child at the age of ninety?” ²⁷ 

Kejadian 17:20

17:20 As for Ishmael, I have heard you. ²⁸  I will indeed bless him, make him fruitful, and give him a multitude of descendants. ²⁹  He will become the father of twelve princes; ³⁰  I will make him into a great nation.

Kejadian 24:14

24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ ³¹  In this way I will know that you have been faithful to my master.” ³² 

Kejadian 26:24

26:24 The Lord appeared to him that night and said, “I am the God of your father Abraham. Do not be afraid, for I am with you. I will bless you and multiply your descendants for the sake of my servant Abraham.”

Kejadian 27:27

27:27 So Jacob ³³  went over and kissed him. When Isaac caught the scent ³⁴  of his clothing, he blessed him, saying,

“Yes, ³⁵  my son smells

like the scent of an open field

which the Lord has blessed.

Kejadian 27:46

27:46 Then Rebekah said to Isaac, “I am deeply depressed ³⁶  because of these daughters of Heth. ³⁷  If Jacob were to marry one of these daughters of Heth who live in this land, I would want to die!” ³⁸ 

Kejadian 28:6

28:6 Esau saw that Isaac had blessed Jacob and sent him off to Paddan Aram to find a wife there. ³⁹  As he blessed him, ⁴⁰  Isaac commanded him, “You must not marry a Canaanite woman.” ⁴¹ 

Kejadian 30:31

30:31 So Laban asked, ⁴²  “What should I give you?” “You don’t need to give me a thing,” ⁴³  Jacob replied, ⁴⁴  “but if you agree to this one condition, ⁴⁵  I will continue to care for ⁴⁶  your flocks and protect them:

Kejadian 31:41

31:41 This was my lot ⁴⁷  for twenty years in your house: I worked like a slave ⁴⁸  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!

Kejadian 37:10

37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? ⁴⁹  Will I, your mother, and your brothers really come and bow down to you?” ⁵⁰ 

Kejadian 38:18

38:18 He said, “What pledge should I give you?” She replied, “Your seal, your cord, and the staff that’s in your hand.” So he gave them to her and had sex with her. ⁵¹  She became pregnant by him.

Kejadian 39:14

39:14 she called for her household servants and said to them, “See, my husband brought ⁵²  in a Hebrew man ⁵³  to us to humiliate us. ⁵⁴  He tried to have sex with me, ⁵⁵  but I screamed loudly. ⁵⁶ 

Kejadian 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ⁵⁷  for your hungry households and go.

Kejadian 42:38

42:38 But Jacob ⁵⁸  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ⁵⁹  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ⁶⁰  in sorrow to the grave.” ⁶¹ 

Kejadian 43:18

43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of ⁶²  the money that was returned in our sacks last time. ⁶³  He wants to capture us, ⁶⁴  make us slaves, and take ⁶⁵  our donkeys!”

Kejadian 43:23

43:23 “Everything is fine,” ⁶⁶  the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. ⁶⁷  I had your money.” ⁶⁸  Then he brought Simeon out to them.

Kejadian 44:16

44:16 Judah replied, “What can we say ⁶⁹  to my lord? What can we speak? How can we clear ourselves? ⁷⁰  God has exposed the sin of your servants! ⁷¹  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

[8:21]  ¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ² tn Heb “and the Lord said.”

[8:21]  ³ tn Heb “in his heart.”

[8:21]  ⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ⁷ tn Heb “from his youth.”

[11:3]  ⁸ tn Heb “a man to his neighbor.” The Hebrew idiom may be translated “to each other” or “one to another.”

[11:3]  ⁹ tn The speech contains two cohortatives of exhortation followed by their respective cognate accusatives: “let us brick bricks” (נִלְבְּנָה לְבֵנִים, nilbbÿnah lÿvenim) and “burn for burning” (נִשְׂרְפָה לִשְׂרֵפָה, nisrÿfah lisrefah). This stresses the intensity of the undertaking; it also reflects the Akkadian text which uses similar constructions (see E. A. Speiser, Genesis [AB], 75-76).

[11:3]  ¹⁰ tn Or “bitumen” (cf. NEB, NRSV).

[11:3]  ¹¹ tn The disjunctive clause gives information parenthetical to the narrative.

[14:13]  ¹² tn Heb “the fugitive.” The article carries a generic force or indicates that this fugitive is definite in the mind of the speaker.

[14:13]  ¹³ sn E. A. Speiser (Genesis [AB], 103) suggests that part of this chapter came from an outside source since it refers to Abram the Hebrew. That is not impossible, given that the narrator likely utilized traditions and genealogies that had been collected and transmitted over the years. The meaning of the word “Hebrew” has proved elusive. It may be related to the verb “to cross over,” perhaps meaning “immigrant.” Or it might be derived from the name of Abram’s ancestor Eber (see Gen 11:14-16).

[14:13]  ¹⁴ tn Or “terebinths.”

[14:13]  ¹⁵ tn Or “a brother”; or “a relative”; or perhaps “an ally.”

[14:13]  ¹⁶ tn Heb “possessors of a treaty with.” Since it is likely that the qualifying statement refers to all three (Mamre, Eshcol, and Aner) the words “all these” have been supplied in the translation to make this clear.

[14:13]  ¹⁷ tn This parenthetical disjunctive clause explains how Abram came to be living in their territory, but it also explains why they must go to war with Abram.

[16:2]  ¹⁸ tn Heb “look.” The particle הִנֵּה (hinneh) introduces the foundational clause for the imperative to follow.

[16:2]  ¹⁹ tn Heb “enter to.” The expression is a euphemism for sexual relations (also in v. 4).

[16:2]  sn The Hebrew expression translated have sexual relations with does not convey the intimacy of other expressions, such as “so and so knew his wife.” Sarai simply sees this as the social custom of having a child through a surrogate. For further discussion see C. F. Fensham, “The Son of a Handmaid in Northwest Semitic,” VT 19 (1969): 312-21.

[16:2]  ²⁰ tn Heb “perhaps I will be built from her.” Sarai hopes to have a family established through this surrogate mother.

[16:2]  ²¹ tn Heb “listened to the voice of,” which is an idiom meaning “obeyed.”

[16:2]  sn Abram did what Sarai told him. This expression was first used in Gen 3:17 of Adam’s obeying his wife. In both cases the text highlights weak faith and how it jeopardized the plan of God.

[17:17]  ²² sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ²³ tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ²⁴ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ²⁵ tn Heb “to the son of a hundred years.”

[17:17]  ²⁶ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ²⁷ tn Heb “the daughter of ninety years.”

[17:20]  ²⁸ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

[17:20]  ²⁹ tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.

[17:20]  ³⁰ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

[24:14]  ³¹ sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.

[24:14]  ³² tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”

[27:27]  ³³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[27:27]  ³⁴ tn Heb “and he smelled the smell”; the referent (Isaac) has been specified in the translation for clarity.

[27:27]  ³⁵ tn Heb “see.”

[27:46]  ³⁶ tn Heb “loathe my life.” The Hebrew verb translated “loathe” refers to strong disgust (see Lev 20:23).

[27:46]  ³⁷ tn Some translate the Hebrew term “Heth” as “Hittites” here (see also Gen 23:3), but this gives the impression that these people were the classical Hittites of Anatolia. However, there is no known connection between these sons of Heth, apparently a Canaanite group (see Gen 10:15), and the Hittites of Asia Minor. See H. A. Hoffner, Jr., “Hittites,” Peoples of the Old Testament World, 152-53.

[27:46]  ³⁸ tn Heb “If Jacob takes a wife from the daughters of Heth, like these, from the daughters of the land, why to me life?”

[28:6]  ³⁹ tn Heb “to take for himself from there a wife.”

[28:6]  ⁴⁰ tn The infinitive construct with the preposition and the suffix form a temporal clause.

[28:6]  ⁴¹ tn Heb “you must not take a wife from the daughters of Canaan.”

[30:31]  ⁴² tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ⁴³ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ⁴⁴ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ⁴⁵ tn Heb “If you do for me this thing.”

[30:31]  ⁴⁶ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:41]  ⁴⁷ tn Heb “this to me.”

[31:41]  ⁴⁸ tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[37:10]  ⁴⁹ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

[37:10]  ⁵⁰ tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

[38:18]  ⁵¹ tn Heb “and he went to her.” This expression is a euphemism for sexual intercourse.

[39:14]  ⁵² tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ⁵³ sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ⁵⁴ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ⁵⁵ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ⁵⁶ tn Heb “and I cried out with a loud voice.”

[42:33]  ⁵⁷ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[42:38]  ⁵⁸ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ⁵⁹ sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ⁶⁰ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ⁶¹ tn Heb “to Sheol,” the dwelling place of the dead.

[43:18]  ⁶² tn Heb “over the matter of.”

[43:18]  ⁶³ tn Heb “in the beginning,” that is, at the end of their first visit.

[43:18]  ⁶⁴ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

[43:18]  ⁶⁵ tn The word “take” has been supplied in the translation for stylistic reasons.

[43:23]  ⁶⁶ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[43:23]  ⁶⁷ sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

[43:23]  ⁶⁸ tn Heb “your money came to me.”

[44:16]  ⁶⁹ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁷⁰ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁷¹ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.