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 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. ⁴ 

Kejadian 7:4

7:4 For in seven days ⁵  I will cause it to rain ⁶  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 16:13

16:13 So Hagar named the Lord who spoke to her, “You are the God who sees me,” ⁷  for she said, “Here I have seen one who sees me!” ⁸ 

Kejadian 19:30

19:30 Lot went up from Zoar with his two daughters and settled in the mountains because he was afraid to live in Zoar. So he lived in a cave with his two daughters.

Kejadian 26:20

26:20 the herdsmen of Gerar quarreled ⁹  with Isaac’s herdsmen, saying, “The water belongs to us!” So Isaac ¹⁰  named the well ¹¹  Esek ¹²  because they argued with him about it. ¹³ 

Kejadian 30:26

30:26 Let me take my wives and my children whom I have acquired by working for you. ¹⁴  Then I’ll depart, ¹⁵  because you know how hard I’ve worked for you.” ¹⁶ 

Kejadian 31:12

31:12 Then he said, ‘Observe ¹⁷  that all the male goats mating with ¹⁸  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 33:11

33:11 Please take my present ¹⁹  that was brought to you, for God has been generous ²⁰  to me and I have all I need.” ²¹  When Jacob urged him, he took it. ²² 

Kejadian 34:14

34:14 They said to them, “We cannot give ²³  our sister to a man who is not circumcised, for it would be a disgrace ²⁴  to us.

Kejadian 37:3

37:3 Now Israel loved Joseph more than all his sons ²⁵  because he was a son born to him late in life, ²⁶  and he made a special ²⁷  tunic for him.

Kejadian 37:17

37:17 The man said, “They left this area, ²⁸  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ²⁹  saying, ³⁰  “Certainly ³¹  God has made me forget all my trouble and all my father’s house.”

Kejadian 44:29

44:29 If you take ³²  this one from me too and an accident happens to him, then you will bring down my gray hair ³³  in tragedy ³⁴  to the grave.’ ³⁵ 

Kejadian 45:26

45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ³⁶  for he did not believe them.

Kejadian 46:3

46:3 He said, “I am God, ³⁷  the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

[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).

[7:1]  ⁴ 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.

[7:4]  ⁵ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ⁶ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[16:13]  ⁷ tn Heb “God of my seeing.” The pronominal suffix may be understood either as objective (“who sees me,” as in the translation) or subjective (“whom I see”).

[16:13]  ⁸ tn Heb “after one who sees me.”

[16:13]  sn For a discussion of Hagar’s exclamation, see T. Booij, “Hagar’s Words in Genesis 16:13b,” VT 30 (1980): 1-7.

[26:20]  ⁹ tn The Hebrew verb translated “quarreled” describes a conflict that often has legal ramifications.

[26:20]  ¹⁰ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:20]  ¹¹ tn Heb “and he called the name of the well.”

[26:20]  ¹² sn The name Esek means “argument” in Hebrew. The following causal clause explains that Isaac gave the well this name as a reminder of the conflict its discovery had created. In the Hebrew text there is a wordplay, for the name is derived from the verb translated “argued.”

[26:20]  ¹³ tn The words “about it” are supplied in the translation for stylistic reasons.

[30:26]  ¹⁴ tn Heb “give my wives and my children, for whom I have served you.” In one sense Laban had already “given” Jacob his two daughters as wives (Gen 29:21, 28). Here Jacob was asking for permission to take his own family along with him on the journey back to Canaan.

[30:26]  ¹⁵ tn Following the imperative, the cohortative with the prefixed conjunction indicates purpose or result.

[30:26]  ¹⁶ tn Heb “for you, you know my service [with] which I have served you.”

[31:12]  ¹⁷ tn Heb “lift up (now) your eyes and see.”

[31:12]  ¹⁸ tn Heb “going up on,” that is, mounting for intercourse.

[33:11]  ¹⁹ tn Heb “blessing.” It is as if Jacob is trying to repay what he stole from his brother twenty years earlier.

[33:11]  ²⁰ tn Or “gracious,” but in the specific sense of prosperity.

[33:11]  ²¹ tn Heb “all.”

[33:11]  ²² 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.

[34:14]  ²³ tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ²⁴ tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[37:3]  ²⁵ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

[37:3]  sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.

[37:3]  ²⁶ tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

[37:3]  ²⁷ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

[37:17]  ²⁸ tn Heb “they traveled from this place.”

[41:51]  ²⁹ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ³⁰ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ³¹ tn Or “for.”

[44:29]  ³² tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ³³ 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. See Gen 42:38.

[44:29]  ³⁴ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ³⁵ tn Heb “to Sheol,” the dwelling place of the dead.

[45:26]  ³⁶ tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[46:3]  ³⁷ tn Heb “the God.”