Kejadian 2:5

2:5 Now ¹  no shrub of the field had yet grown on the earth, and no plant of the field ²  had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. ³ 

Kejadian 6:8

6:8 But ⁴  Noah found favor ⁵  in the sight of ⁶  the Lord.

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ⁷ 

Kejadian 9:16

9:16 When the rainbow is in the clouds, I will notice it and remember ⁸  the perpetual covenant between God and all living creatures of all kinds that are on the earth.”

Kejadian 23:4

23:4 “I am a temporary settler ⁹  among you. Grant ¹⁰  me ownership ¹¹  of a burial site among you so that I may ¹²  bury my dead.” ¹³ 

Kejadian 25:18

25:18 His descendants ¹⁴  settled from Havilah to Shur, which runs next ¹⁵  to Egypt all the way ¹⁶  to Asshur. ¹⁷  They settled ¹⁸  away from all their relatives. ¹⁹ 

Kejadian 28:12

28:12 and had a dream. ²⁰  He saw ²¹  a stairway ²²  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it

Kejadian 31:46

31:46 Then he ²³  said to his relatives, “Gather stones.” So they brought stones and put them in a pile. ²⁴  They ate there by the pile of stones.

Kejadian 35:1

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once ²⁵  to Bethel ²⁶  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” ²⁷ 

Kejadian 42:6

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ²⁸  Joseph’s brothers came and bowed down ²⁹  before him with ³⁰  their faces to the ground.

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ³¹  came to Joseph and said, “Give us food! Why should we die ³²  before your very eyes because our money has run out?”

Kejadian 48:14

48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ³³  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

[2:5]  ¹ tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).

[2:5]  ² tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”

[2:5]  ³ tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.

[2:5]  sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).

[6:8]  ⁴ tn The disjunctive clause (conjunction + subject + verb) is contrastive here: God condemns the human race, but he is pleased with Noah.

[6:8]  ⁵ tn The Hebrew expression “find favor [in the eyes of]” is an idiom meaning “to be an object of another’s favorable disposition or action,” “to be a recipient of another’s favor, kindness, mercy.” The favor/kindness is often earned, coming in response to an action or condition (see Gen 32:5; 39:4; Deut 24:1; 1 Sam 25:8; Prov 3:4; Ruth 2:10). This is the case in Gen 6:8, where v. 9 gives the basis (Noah’s righteous character) for the divine favor.

[6:8]  ⁶ tn Heb “in the eyes of,” an anthropomorphic expression for God’s opinion or decision. The Lord saw that the whole human race was corrupt, but he looked in favor on Noah.

[7:1]  ⁷ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[9:16]  ⁸ 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.”

[23:4]  ⁹ tn Heb “a resident alien and a settler.”

[23:4]  ¹⁰ tn Heb “give,” which is used here as an idiom for “sell” (see v. 9). The idiom reflects the polite bartering that was done in the culture at the time.

[23:4]  ¹¹ tn Or “possession.”

[23:4]  ¹² tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

[23:4]  ¹³ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[25:18]  ¹⁴ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  ¹⁵ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  ¹⁶ tn Heb “as you go.”

[25:18]  ¹⁷ sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  ¹⁸ tn Heb “he fell.”

[25:18]  ¹⁹ tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[28:12]  ²⁰ tn Heb “and dreamed.”

[28:12]  ²¹ tn Heb “and look.” The scene which Jacob witnessed is described in three clauses introduced with הִנֵּה (hinneh). In this way the narrator invites the reader to witness the scene through Jacob’s eyes. J. P. Fokkelman points out that the particle goes with a lifted arm and an open mouth: “There, a ladder! Oh, angels! and look, the Lord himself” (Narrative Art in Genesis [SSN], 51-52).

[28:12]  ²² tn The Hebrew noun סֻלָּם (sullam, “ladder, stairway”) occurs only here in the OT, but there appears to be an Akkadian cognate simmiltu (with metathesis of the second and third consonants and a feminine ending) which has a specialized meaning of “stairway, ramp.” See H. R. Cohen, Biblical Hapax Legomena (SBLDS), 34. For further discussion see C. Houtman, “What Did Jacob See in His Dream at Bethel? Some Remarks on Genesis 28:10-22,” VT 27 (1977): 337-52; J. G. Griffiths, “The Celestial Ladder and the Gate of Heaven,” ExpTim 76 (1964/65): 229-30; and A. R. Millard, “The Celestial Ladder and the Gate of Heaven,” ExpTim 78 (1966/67): 86-87.

[31:46]  ²³ tn Heb “Jacob”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[31:46]  ²⁴ sn The Hebrew word for “pile” is גַּל (gal), which sounds like the name “Galeed” (גַּלְעֵד, gal’ed). See v. 48.

[35:1]  ²⁵ tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  ²⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  ²⁷ sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[42:6]  ²⁸ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ²⁹ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ³⁰ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[47:15]  ³¹ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ³² tn The imperfect verbal form has a deliberative force here.

[48:14]  ³³ tn The disjunctive clause is circumstantial-concessive here.