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 12:7

12:7 The Lord appeared to Abram and said, “To your descendants ⁴  I will give this land.” So Abram ⁵  built an altar there to the Lord, who had appeared to him.

Kejadian 12:10

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt ⁶  to stay for a while ⁷  because the famine was severe. ⁸ 

Kejadian 18:2

18:2 Abraham ⁹  looked up ¹⁰  and saw ¹¹  three men standing across ¹²  from him. When he saw them ¹³  he ran from the entrance of the tent to meet them and bowed low ¹⁴  to the ground. ¹⁵ 

Kejadian 18:5

18:5 And let me get ¹⁶  a bit of food ¹⁷  so that you may refresh yourselves ¹⁸  since you have passed by your servant’s home. After that you may be on your way.” ¹⁹  “All right,” they replied, “you may do as you say.”

Kejadian 18:10

18:10 One of them ²⁰  said, “I will surely return ²¹  to you when the season comes round again, ²²  and your wife Sarah will have a son!” ²³  (Now Sarah was listening at the entrance to the tent, not far behind him. ²⁴ 

Kejadian 18:14

18:14 Is anything impossible ²⁵  for the Lord? I will return to you when the season comes round again and Sarah will have a son.” ²⁶ 

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ²⁷  also has borne children to your brother Nahor –

Kejadian 23:4

23:4 “I am a temporary settler ²⁸  among you. Grant ²⁹  me ownership ³⁰  of a burial site among you so that I may ³¹  bury my dead.” ³² 

Kejadian 23:10

23:10 (Now Ephron was sitting among the sons of Heth.) Ephron the Hethite ³³  replied to Abraham in the hearing ³⁴  of the sons of Heth – before all who entered the gate ³⁵  of his city –

Kejadian 24:11

24:11 He made the camels kneel down by the well ³⁶  outside the city. It was evening, ³⁷  the time when the women would go out to draw water.

Kejadian 24:30

24:30 When he saw the bracelets on his sister’s wrists and the nose ring ³⁸  and heard his sister Rebekah say, ³⁹  “This is what the man said to me,” he went out to meet the man. There he was, standing ⁴⁰  by the camels near the spring.

Kejadian 24:33

24:33 When food was served, ⁴¹  he said, “I will not eat until I have said what I want to say.” ⁴²  “Tell us,” Laban said. ⁴³ 

Kejadian 27:31

27:31 He also prepared some tasty food and brought it to his father. Esau ⁴⁴  said to him, “My father, get up ⁴⁵  and eat some of your son’s wild game. Then you can bless me.” ⁴⁶ 

Kejadian 29:12

29:12 When Jacob explained ⁴⁷  to Rachel that he was a relative of her father ⁴⁸  and the son of Rebekah, she ran and told her father.

Kejadian 30:42

30:42 But if the animals were weaker, he did not set the branches there. ⁴⁹  So the weaker animals ended up belonging to Laban ⁵⁰  and the stronger animals to Jacob.

Kejadian 31:35-36

31:35 Rachel ⁵¹  said to her father, “Don’t be angry, ⁵²  my lord. I cannot stand up ⁵³  in your presence because I am having my period.” ⁵⁴  So he searched thoroughly, ⁵⁵  but did not find the idols.

31:36 Jacob became angry ⁵⁶  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁵⁷  “What sin of mine prompted you to chase after me in hot pursuit? ⁵⁸ 

Kejadian 31:54

31:54 Then Jacob offered a sacrifice ⁵⁹  on the mountain and invited his relatives to eat the meal. ⁶⁰  They ate the meal and spent the night on the mountain.

Kejadian 32:5

32:5 I have oxen, donkeys, sheep, and male and female servants. I have sent ⁶¹  this message ⁶²  to inform my lord, so that I may find favor in your sight.’”

Kejadian 32:20

32:20 You must also say, ‘In fact your servant Jacob is behind us.’” ⁶³  Jacob thought, ⁶⁴  “I will first appease him ⁶⁵  by sending a gift ahead of me. ⁶⁶  After that I will meet him. ⁶⁷  Perhaps he will accept me.” ⁶⁸ 

Kejadian 34:24

34:24 All the men who assembled at the city gate ⁶⁹  agreed with ⁷⁰  Hamor and his son Shechem. Every male who assembled at the city gate ⁷¹  was circumcised.

Kejadian 37:22

37:22 Reuben continued, ⁷²  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁷³  (Reuben said this ⁷⁴  so he could rescue Joseph ⁷⁵  from them ⁷⁶  and take him back to his father.)

Kejadian 39:12

39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ⁷⁷  outside. ⁷⁸ 

Kejadian 41:14

41:14 Then Pharaoh summoned ⁷⁹  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.

Kejadian 41:34

41:34 Pharaoh should do ⁸⁰  this – he should appoint ⁸¹  officials ⁸²  throughout the land to collect one-fifth of the produce of the land of Egypt ⁸³  during the seven years of abundance.

Kejadian 45:4

45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt.

Kejadian 45:11

45:11 I will provide you with food ⁸⁴  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

Kejadian 46:6

46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ⁸⁵ 

[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).

[12:7]  ⁴ tn The same Hebrew term זֶרַע (zera’) may mean “seed” (for planting), “offspring” (occasionally of animals, but usually of people), or “descendants” depending on the context.

[12:7]  ⁵ tn Heb “he”; the referent (Abram) has been supplied in the translation for clarification.

[12:10]  ⁶ sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

[12:10]  ⁷ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

[12:10]  ⁸ tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

[18:2]  ⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ¹⁰ tn Heb “lifted up his eyes.”

[18:2]  ¹¹ 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]  ¹² 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]  ¹³ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ¹⁴ 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]  ¹⁵ 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.

[18:5]  ¹⁶ tn The Qal cohortative here probably has the nuance of polite request.

[18:5]  ¹⁷ tn Heb “a piece of bread.” The Hebrew word לֶחֶם (lekhem) can refer either to bread specifically or to food in general. Based on Abraham’s directions to Sarah in v. 6, bread was certainly involved, but v. 7 indicates that Abraham had a more elaborate meal in mind.

[18:5]  ¹⁸ tn Heb “strengthen your heart.” The imperative after the cohortative indicates purpose here.

[18:5]  ¹⁹ tn Heb “so that you may refresh yourselves, after [which] you may be on your way – for therefore you passed by near your servant.”

[18:10]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ²³ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ²⁴ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:14]  ²⁵ tn The Hebrew verb פָּלָא (pala’) means “to be wonderful, to be extraordinary, to be surpassing, to be amazing.”

[18:14]  ²⁶ sn Sarah will have a son. The passage brings God’s promise into clear focus. As long as it was a promise for the future, it really could be believed without much involvement. But now, when it seemed so impossible from the human standpoint, when the Lord fixed an exact date for the birth of the child, the promise became rather overwhelming to Abraham and Sarah. But then this was the Lord of creation, the one they had come to trust. The point of these narratives is that the creation of Abraham’s offspring, which eventually became Israel, is no less a miraculous work of creation than the creation of the world itself.

[22:20]  ²⁷ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[23:4]  ²⁸ tn Heb “a resident alien and a settler.”

[23:4]  ²⁹ 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]  ³⁰ tn Or “possession.”

[23:4]  ³¹ tn Following the imperative, the cohortative with the prefixed conjunction expresses purpose.

[23:4]  ³² 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.

[23:10]  ³³ tn Or perhaps “Hittite,” but see the note on the name “Heth” in v. 3.

[23:10]  ³⁴ tn Heb “ears.” By metonymy the “ears” stand for the presence or proximity (i.e., within earshot) of the persons named.

[23:10]  ³⁵ sn On the expression all who entered the gate see E. A. Speiser, “‘Coming’ and ‘Going’ at the City Gate,” BASOR 144 (1956): 20-23; and G. Evans, “‘Coming’ and ‘Going’ at the City Gate: A Discussion of Professor Speiser’s Paper,” BASOR 150 (1958): 28-33.

[24:11]  ³⁶ tn Heb “well of water.”

[24:11]  ³⁷ tn Heb “at the time of evening.”

[24:30]  ³⁸ tn Heb “And it was when he saw the nose ring and the bracelets on the arms of his sister.” The word order is altered in the translation for the sake of clarity.

[24:30]  ³⁹ tn Heb “and when he heard the words of Rebekah his sister, saying.”

[24:30]  ⁴⁰ tn Heb “and look, he was standing.” The disjunctive clause with the participle following the particle הִנֵּה (hinneh) invites the audience to view the scene through Laban’s eyes.

[24:33]  ⁴¹ tn Heb “and food was placed before him.”

[24:33]  ⁴² tn Heb “my words.”

[24:33]  ⁴³ tc Some ancient textual witnesses have a plural verb, “and they said.”

[24:33]  tn Heb “and he said, ‘Speak.’” The referent (Laban) has been specified in the translation for clarity.

[27:31]  ⁴⁴ tn Heb “and he said to his father”; the referent of “he” (Esau) has been specified in the translation for clarity, while the words “his father” have been replaced by the pronoun “him” for stylistic reasons.

[27:31]  ⁴⁵ tn Or “arise” (i.e., sit up).

[27:31]  ⁴⁶ tn Heb “so that your soul may bless me.”

[29:12]  ⁴⁷ tn Heb “declared.”

[29:12]  ⁴⁸ tn Heb “that he [was] the brother of her father.”

[30:42]  ⁴⁹ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  ⁵⁰ tn Heb “were for Laban.”

[31:35]  ⁵¹ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ⁵² tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ⁵³ tn Heb “I am unable to rise.”

[31:35]  ⁵⁴ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁵⁵ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[31:36]  ⁵⁶ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁵⁷ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁵⁸ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:54]  ⁵⁹ tn The construction is a cognate accusative with the verb, expressing a specific sacrifice.

[31:54]  ⁶⁰ tn Heb “bread, food.” Presumably this was a type of peace offering, where the person bringing the offering ate the animal being sacrificed.

[32:5]  ⁶¹ tn Or “I am sending.” The form is a preterite with the vav consecutive; it could be rendered as an English present tense – as the Hebrew perfect/preterite allows – much like an epistolary aorist in Greek. The form assumes the temporal perspective of the one who reads the message.

[32:5]  ⁶² tn The words “this message” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[32:20]  ⁶³ tn Heb “and look, your servant Jacob [is] behind us.”

[32:20]  ⁶⁴ tn Heb “for he said.” The referent (Jacob) has been specified in the translation for clarity. The Hebrew word מַקֵל (maqel), traditionally represents Jacob’s thought or reasoning, and is therefore translated “thought.”

[32:20]  ⁶⁵ tn Heb “I will appease his face.” The cohortative here expresses Jacob’s resolve. In the Book of Leviticus the Hebrew verb translated “appease” has the idea of removing anger due to sin or guilt, a nuance that fits this passage very well. Jacob wanted to buy Esau off with a gift of more than five hundred and fifty animals.

[32:20]  ⁶⁶ tn Heb “with a gift going before me.”

[32:20]  ⁶⁷ tn Heb “I will see his face.”

[32:20]  ⁶⁸ tn Heb “Perhaps he will lift up my face.” In this context the idiom refers to acceptance.

[34:24]  ⁶⁹ tn Heb “all those going out the gate of his city.”

[34:24]  ⁷⁰ tn Heb “listened to.”

[34:24]  ⁷¹ tn Heb “all those going out the gate of his city.”

[37:22]  ⁷² tn Heb “and Reuben said to them.”

[37:22]  ⁷³ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ⁷⁴ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁷⁵ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁷⁶ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[39:12]  ⁷⁷ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ⁷⁸ sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[41:14]  ⁷⁹ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[41:34]  ⁸⁰ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁸¹ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁸² tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ⁸³ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[45:11]  ⁸⁴ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”

[46:6]  ⁸⁵ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.