Kejadian 8:21-22

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.

8:22 “While the earth continues to exist, ⁸ 

planting time ⁹  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Kejadian 32:12

32:12 But you ¹⁰  said, ‘I will certainly make you prosper ¹¹  and will make ¹²  your descendants like the sand on the seashore, too numerous to count.’” ¹³ 

Kejadian 30:31

30:31 So Laban asked, ¹⁴  “What should I give you?” “You don’t need to give me a thing,” ¹⁵  Jacob replied, ¹⁶  “but if you agree to this one condition, ¹⁷  I will continue to care for ¹⁸  your flocks and protect them:

Kejadian 11:6

11:6 And the Lord said, “If as one people all sharing a common language ¹⁹  they have begun to do this, then ²⁰  nothing they plan to do will be beyond them. ²¹ 

Kejadian 50:5

50:5 ‘My father made me swear an oath. He said, ²²  “I am about to die. Bury me ²³  in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’”

Kejadian 16:10

16:10 I will greatly multiply your descendants,” the Lord’s angel added, ²⁴  “so that they will be too numerous to count.” ²⁵ 

Kejadian 37:24

37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; ²⁶  there was no water in it.)

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ²⁷ 

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ²⁸ 

Noah was a godly man; he was blameless ²⁹ 

among his contemporaries. ³⁰  He ³¹  walked with ³²  God.

Kejadian 49:24

49:24 But his bow will remain steady,

and his hands ³³  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ³⁴  the Shepherd, the Rock ³⁵  of Israel,

Kejadian 7:2

7:2 You must take with you seven ³⁶  of every kind of clean animal, ³⁷  the male and its mate, ³⁸  two of every kind of unclean animal, the male and its mate,

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ³⁹  Isaac was old and his eyes were so weak that he was almost blind, ⁴⁰  he called his older ⁴¹  son Esau and said to him, “My son!” “Here I am!” Esau ⁴²  replied.

Kejadian 33:11

33:11 Please take my present ⁴³  that was brought to you, for God has been generous ⁴⁴  to me and I have all I need.” ⁴⁵  When Jacob urged him, he took it. ⁴⁶ 

Kejadian 41:19

41:19 Then ⁴⁷  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ⁴⁸  as these in all the land of Egypt!

Kejadian 19:3

19:3 But he urged ⁴⁹  them persistently, so they turned aside with him and entered his house. He prepared a feast for them, including bread baked without yeast, and they ate.

Kejadian 23:6

23:6 “Listen, sir, ⁵⁰  you are a mighty prince ⁵¹  among us! You may bury your dead in the choicest of our tombs. None of us will refuse you his tomb to prevent you ⁵²  from burying your dead.”

Kejadian 38:16

38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ⁵³  (He did not realize ⁵⁴  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ⁵⁵ 

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ⁵⁶  and lead you up from this land to the land he swore on oath to give ⁵⁷  to Abraham, Isaac, and Jacob.”

Kejadian 2:24

2:24 That is why ⁵⁸  a man leaves ⁵⁹  his father and mother and unites with ⁶⁰  his wife, and they become a new family. ⁶¹ 

Kejadian 26:11

26:11 So Abimelech commanded all the people, “Whoever touches ⁶²  this man or his wife will surely be put to death.” ⁶³ 

Kejadian 34:17

34:17 But if you do not agree to our terms ⁶⁴  by being circumcised, then we will take ⁶⁵  our sister ⁶⁶  and depart.”

Kejadian 4:13

4:13 Then Cain said to the Lord, “My punishment ⁶⁷  is too great to endure! ⁶⁸ 

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ⁶⁹ 

Kejadian 17:13

17:13 They must indeed be circumcised, ⁷⁰  whether born in your house or bought with money. The sign of my covenant ⁷¹  will be visible in your flesh as a permanent ⁷²  reminder.

Kejadian 9:7

9:7 But as for you, ⁷³  be fruitful and multiply; increase abundantly on the earth and multiply on it.”

Kejadian 18:17

18:17 Then the Lord said, “Should I hide from Abraham what I am about to do? ⁷⁴ 

Kejadian 33:9

33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.”

Kejadian 4:9

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ⁷⁵  And he replied, “I don’t know! Am I my brother’s guardian?” ⁷⁶ 

Kejadian 4:11

4:11 So now, you are banished ⁷⁷  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 19:21

19:21 “Very well,” he replied, ⁷⁸  “I will grant this request too ⁷⁹  and will not overthrow ⁸⁰  the town you mentioned.

Kejadian 20:4

20:4 Now Abimelech had not gone near her. He said, “Lord, ⁸¹  would you really slaughter an innocent nation? ⁸² 

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁸³  for after all, he is our brother, our own flesh.” His brothers agreed. ⁸⁴ 

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁸⁵  one in whom the Spirit of God is present?” ⁸⁶ 

Kejadian 45:20

45:20 Don’t worry ⁸⁷  about your belongings, for the best of all the land of Egypt will be yours.’”

Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ⁸⁸  and you will be like divine beings who know ⁸⁹  good and evil.” ⁹⁰ 

Kejadian 14:23

14:23 that I will take nothing ⁹¹  belonging to you, not even a thread or the strap of a sandal. That way you can never say, ‘It is I ⁹²  who made Abram rich.’

Kejadian 18:10

18:10 One of them ⁹³  said, “I will surely return ⁹⁴  to you when the season comes round again, ⁹⁵  and your wife Sarah will have a son!” ⁹⁶  (Now Sarah was listening at the entrance to the tent, not far behind him. ⁹⁷ 

Kejadian 18:31

18:31 Abraham ⁹⁸  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 19:31

19:31 Later the older daughter said ⁹⁹  to the younger, “Our father is old, and there is no man anywhere nearby ¹⁰⁰  to have sexual relations with us, ¹⁰¹  according to the way of all the world.

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ¹⁰²  ‘Surely no one fears God in this place. They will kill me because of ¹⁰³  my wife.’

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ¹⁰⁴  to this land? Must I then ¹⁰⁵  take your son back to the land from which you came?”

Kejadian 33:15

33:15 So Esau said, “Let me leave some of my men with you.” ¹⁰⁶  “Why do that?” Jacob replied. ¹⁰⁷  “My lord has already been kind enough to me.” ¹⁰⁸ 

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ¹⁰⁹  was not able to support them because of their livestock.

Kejadian 37:14

37:14 So Jacob ¹¹⁰  said to him, “Go now and check on ¹¹¹  the welfare ¹¹²  of your brothers and of the flocks, and bring me word.” So Jacob ¹¹³  sent him from the valley of Hebron.

Kejadian 37:35

37:35 All his sons and daughters stood by ¹¹⁴  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ¹¹⁵  So Joseph’s ¹¹⁶  father wept for him.

Kejadian 38:22-23

38:22 So he returned to Judah and said, “I couldn’t find her. Moreover, the men of the place said, ‘There has been no cult prostitute here.’” 38:23 Judah said, “Let her keep the things ¹¹⁷  for herself. Otherwise we will appear to be dishonest. ¹¹⁸  I did indeed send this young goat, but you couldn’t find her.”

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ¹¹⁹  and there is no one who can interpret ¹²⁰  it. But I have heard about you, that ¹²¹  you can interpret dreams.” ¹²² 

Kejadian 41:24

41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this ¹²³  to the diviner-priests, but no one could tell me its meaning.” ¹²⁴ 

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ¹²⁵  Only I, the king, will be greater than you. ¹²⁶ 

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ¹²⁷  and was at the point of tears. ¹²⁸  So he went to his room and wept there.

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

Kejadian 44:15

44:15 Joseph said to them, “What did you think you were doing? ¹²⁹  Don’t you know that a man like me can find out things like this by divination?” ¹³⁰ 

Kejadian 44:26

44:26 But we replied, ‘We cannot go down there. ¹³¹  If our youngest brother is with us, then we will go, ¹³²  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

Kejadian 47:24

47:24 When you gather in the crop, ¹³³  give ¹³⁴  one-fifth of it to Pharaoh, and the rest ¹³⁵  will be yours for seed for the fields and for you to eat, including those in your households and your little children.”

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ¹³⁶ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

Kejadian 3:24

3:24 When he drove ¹³⁷  the man out, he placed on the eastern side ¹³⁸  of the orchard in Eden angelic sentries ¹³⁹  who used the flame of a whirling sword ¹⁴⁰  to guard the way to the tree of life.

Kejadian 28:15

28:15 I am with you! ¹⁴¹  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ¹⁴²  on me by making me a foul odor ¹⁴³  among the inhabitants of the land – among the Canaanites and the Perizzites. I ¹⁴⁴  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 41:8

41:8 In the morning he ¹⁴⁵  was troubled, so he called for ¹⁴⁶  all the diviner-priests ¹⁴⁷  of Egypt and all its wise men. Pharaoh told them his dreams, ¹⁴⁸  but no one could interpret ¹⁴⁹  them for him. ¹⁵⁰ 

[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.”

[8:22]  ⁸ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ⁹ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[32:12]  ¹⁰ tn Heb “But you, you said.” One of the occurrences of the pronoun “you” has been left untranslated for stylistic reasons.

[32:12]  sn Some commentators have thought this final verse of the prayer redundant, but it actually follows the predominant form of a lament in which God is motivated to act. The primary motivation Jacob can offer to God is God’s promise, and so he falls back on that at the end of the prayer.

[32:12]  ¹¹ tn Or “will certainly deal well with you.” The infinitive absolute appears before the imperfect, underscoring God’s promise to bless. The statement is more emphatic than in v. 9.

[32:12]  ¹² tn The form is the perfect tense with a vav (ו) consecutive, carrying the nuance of the preceding verb forward.

[32:12]  ¹³ tn Heb “which cannot be counted because of abundance.” The imperfect verbal form indicates potential here.

[30:31]  ¹⁴ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ¹⁵ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ¹⁶ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ¹⁷ tn Heb “If you do for me this thing.”

[30:31]  ¹⁸ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[11:6]  ¹⁹ tn Heb “and one lip to all of them.”

[11:6]  ²⁰ tn Heb “and now.” The foundational clause beginning with הֵן (hen) expresses the condition, and the second clause the result. It could be rendered “If this…then now.”

[11:6]  ²¹ tn Heb “all that they purpose to do will not be withheld from them.”

[50:5]  ²² tn Heb “saying.”

[50:5]  ²³ tn The imperfect verbal form here has the force of a command.

[16:10]  ²⁴ tn Heb “The Lord’s angel said, ‘I will greatly multiply your descendants….” The order of the clauses has been rearranged in the translation for stylistic reasons.

[16:10]  ²⁵ tn Heb “cannot be numbered because of abundance.”

[37:24]  ²⁶ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

[8:20]  ²⁷ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[6:9]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ³² 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.”

[49:24]  ³³ tn Heb “the arms of his hands.”

[49:24]  ³⁴ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ³⁵ tn Or “Stone.”

[7:2]  ³⁶ tn Or “seven pairs” (cf. NRSV).

[7:2]  ³⁷ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ³⁸ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[27:1]  ³⁹ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁴⁰ tn Heb “and his eyes were weak from seeing.”

[27:1]  ⁴¹ tn Heb “greater” (in terms of age).

[27:1]  ⁴² tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[33:11]  ⁴³ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ⁴⁴ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ⁴⁵ tn Heb “all.”

[33:11]  ⁴⁶ 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.

[41:19]  ⁴⁷ tn Heb “And look.”

[41:19]  ⁴⁸ tn The word “cows” is supplied here in the translation for stylistic reasons.

[19:3]  ⁴⁹ tn The Hebrew verb פָּצַר (patsar, “to press, to insist”) ironically foreshadows the hostile actions of the men of the city (see v. 9, where the verb also appears). The repetition of the word serves to contrast Lot to his world.

[23:6]  ⁵⁰ tn Heb “Hear us, my lord.”

[23:6]  ⁵¹ tn Heb “prince of God.” The divine name may be used here as a means of expressing the superlative, “mighty prince.” The word for “prince” probably means “tribal chief” here. See M. H. Gottstein, “Nasi’ ‘elohim (Gen 23:6),” VT 3 (1953) 298-99; and D. W. Thomas, “Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953) 215-16.

[23:6]  ⁵² tn The phrase “to prevent you” has been added in the translation for stylistic reasons.

[38:16]  ⁵³ tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.

[38:16]  ⁵⁴ tn Heb “for he did not know that.”

[38:16]  ⁵⁵ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[50:24]  ⁵⁶ tn The verb פָּקַד (paqad) means “to visit,” i.e., to intervene for blessing or cursing; here Joseph announces that God would come to fulfill the promises by delivering them from Egypt. The statement is emphasized by the use of the infinitive absolute with the verb: “God will surely visit you.”

[50:24]  ⁵⁷ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.

[2:24]  ⁵⁸ tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.

[2:24]  ⁵⁹ tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.

[2:24]  ⁶⁰ tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.

[2:24]  ⁶¹ tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.

[26:11]  ⁶² tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ⁶³ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[34:17]  ⁶⁴ tn Heb “listen to us.”

[34:17]  ⁶⁵ tn The perfect verbal form with the vav (ו) consecutive introduces the apodosis of the conditional sentence.

[34:17]  ⁶⁶ tn Heb “daughter.” Jacob’s sons call Dinah their daughter, even though she was their sister (see v. 8). This has been translated as “sister” for clarity.

[4:13]  ⁶⁷ tn The primary meaning of the Hebrew word עָוֹן (’avon) is “sin, iniquity.” But by metonymy it can refer to the “guilt” of sin, or to “punishment” for sin. The third meaning applies here. Just before this the Lord announces the punishment for Cain’s actions, and right after this statement Cain complains of the severity of the punishment. Cain is not portrayed as repenting of his sin.

[4:13]  ⁶⁸ tn Heb “great is my punishment from bearing.” The preposition מִן (min, “from”) is used here in a comparative sense.

[13:16]  ⁶⁹ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[17:13]  ⁷⁰ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ⁷¹ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ⁷² tn Or “an eternal.”

[9:7]  ⁷³ 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).

[18:17]  ⁷⁴ tn The active participle here refers to an action that is imminent.

[4:9]  ⁷⁵ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ⁷⁶ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[4:11]  ⁷⁷ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[19:21]  ⁷⁸ tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.

[19:21]  ⁷⁹ tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”

[19:21]  ⁸⁰ tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).

[20:4]  ⁸¹ tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

[20:4]  ⁸² tn Apparently Abimelech assumes that God’s judgment will fall on his entire nation. Some, finding the reference to a nation problematic, prefer to emend the text and read, “Would you really kill someone who is innocent?” See E. A. Speiser, Genesis (AB), 149.

[37:27]  ⁸³ tn Heb “let not our hand be upon him.”

[37:27]  ⁸⁴ tn Heb “listened.”

[41:38]  ⁸⁵ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ⁸⁶ tn The rhetorical question expects the answer “No, of course not!”

[45:20]  ⁸⁷ tn Heb “let not your eye regard.”

[3:5]  ⁸⁸ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ⁸⁹ tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ⁹⁰ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[14:23]  ⁹¹ tn The oath formula is elliptical, reading simply: “…if I take.” It is as if Abram says, “[May the Lord deal with me] if I take,” meaning, “I will surely not take.” The positive oath would add the negative adverb and be the reverse: “[God will deal with me] if I do not take,” meaning, “I certainly will.”

[14:23]  ⁹² tn The Hebrew text adds the independent pronoun (“I”) to the verb form for emphasis.

[18:10]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ⁹⁶ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ⁹⁷ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:31]  ⁹⁸ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:31]  ⁹⁹ tn Heb “and the firstborn said.”

[19:31]  ¹⁰⁰ tn Or perhaps “on earth,” in which case the statement would be hyperbolic; presumably there had been some men living in the town of Zoar to which Lot and his daughters had initially fled.

[19:31]  ¹⁰¹ tn Heb “to enter upon us.” This is a euphemism for sexual relations.

[20:11]  ¹⁰² tn Heb “Because I said.”

[20:11]  ¹⁰³ tn Heb “over the matter of.”

[24:5]  ¹⁰⁴ tn Heb “to go after me.”

[24:5]  ¹⁰⁵ tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

[33:15]  ¹⁰⁶ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ¹⁰⁷ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[33:15]  ¹⁰⁸ tn Heb “I am finding favor in the eyes of my lord.”

[36:7]  ¹⁰⁹ tn Heb “land of their settlements.”

[37:14]  ¹¹⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:14]  ¹¹¹ tn Heb “see.”

[37:14]  ¹¹² tn Heb “peace.”

[37:14]  ¹¹³ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[37:35]  ¹¹⁴ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ¹¹⁵ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ¹¹⁶ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[38:23]  ¹¹⁷ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ¹¹⁸ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[41:15]  ¹¹⁹ tn Heb “dreamed a dream.”

[41:15]  ¹²⁰ tn Heb “there is no one interpreting.”

[41:15]  ¹²¹ tn Heb “saying.”

[41:15]  ¹²² tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[41:24]  ¹²³ tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ¹²⁴ tn Heb “and there was no one telling me.”

[41:40]  ¹²⁵ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ¹²⁶ tn Heb “only the throne, I will be greater than you.”

[43:30]  ¹²⁷ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ¹²⁸ tn Heb “and he sought to weep.”

[44:15]  ¹²⁹ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ¹³⁰ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[44:26]  ¹³¹ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ¹³² tn Heb “go down.”

[47:24]  ¹³³ tn The words “the crop” have been supplied in the translation for stylistic reasons.

[47:24]  ¹³⁴ tn The perfect form with the vav (ו) consecutive is equivalent to an imperfect of instruction here.

[47:24]  ¹³⁵ tn Heb “four parts.”

[49:6]  ¹³⁶ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.

[3:24]  ¹³⁷ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ¹³⁸ tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ¹³⁹ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)

[3:24]  ¹⁴⁰ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[28:15]  ¹⁴¹ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[34:30]  ¹⁴² tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ¹⁴³ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ¹⁴⁴ tn Jacob speaks in the first person as the head and representative of the entire family.

[41:8]  ¹⁴⁵ tn Heb “his spirit.”

[41:8]  ¹⁴⁶ tn Heb “he sent and called,” which indicates an official summons.

[41:8]  ¹⁴⁷ tn The Hebrew term חַרְטֹם (khartom) is an Egyptian loanword (hyr-tp) that describes a class of priests who were skilled in such interpretations.

[41:8]  ¹⁴⁸ tn The Hebrew text has the singular (though the Samaritan Pentateuch reads the plural). If retained, the singular must be collective for the set of dreams. Note the plural pronoun “them,” referring to the dreams, in the next clause. However, note that in v. 15 Pharaoh uses the singular to refer to the two dreams. In vv. 17-24 Pharaoh seems to treat the dreams as two parts of one dream (see especially v. 22).

[41:8]  ¹⁴⁹ tn “there was no interpreter.”

[41:8]  ¹⁵⁰ tn Heb “for Pharaoh.” The pronoun “him” has been used in the translation for stylistic reasons.