Kejadian 2:6

2:6 Springs ¹  would well up ²  from the earth and water ³  the whole surface of the ground. ⁴ 

Kejadian 35:13

35:13 Then God went up from the place ⁵  where he spoke with him.

Kejadian 31:17

31:17 So Jacob immediately put his children and his wives on the camels. ⁶ 

Kejadian 17:22

17:22 When he finished speaking with Abraham, God went up from him. ⁷ 

Kejadian 49:4

49:4 You are destructive ⁸  like water and will not excel, ⁹ 

for you got on your father’s bed, ¹⁰ 

then you defiled it – he got on my couch! ¹¹ 

Kejadian 7:17

7:17 The flood engulfed the earth for forty days. As the waters increased, they lifted the ark and raised it above the earth.

Kejadian 24:16

24:16 Now the young woman was very beautiful. She was a virgin; no man had ever had sexual relations with her. ¹²  She went down to the spring, filled her jug, and came back up.

Kejadian 41:43

41:43 Pharaoh ¹³  had him ride in the chariot used by his second-in-command, ¹⁴  and they cried out before him, “Kneel down!” ¹⁵  So he placed him over all the land of Egypt.

Kejadian 46:5

46:5 Then Jacob started out ¹⁶  from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him.

Kejadian 24:61

24:61 Then Rebekah and her female servants mounted the camels and rode away with ¹⁷  the man. So Abraham’s servant ¹⁸  took Rebekah and left.

Kejadian 19:28

19:28 He looked out toward ¹⁹  Sodom and Gomorrah and all the land of that region. ²⁰  As he did so, he saw the smoke rising up from the land like smoke from a furnace. ²¹ 

Kejadian 41:2

41:2 seven fine-looking, fat cows were coming up out of the Nile, ²²  and they grazed in the reeds.

Kejadian 41:18

41:18 Then seven fat and fine-looking cows were coming up out of the Nile, and they grazed in the reeds. ²³ 

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ²⁴  and they stood beside the other cows at the edge of the river. ²⁵ 

Kejadian 41:19

41:19 Then ²⁶  seven other cows came up after them; they were scrawny, very bad-looking, and lean. I had never seen such bad-looking cows ²⁷  as these in all the land of Egypt!

Kejadian 41:27

41:27 The seven lean, bad-looking cows that came up after them represent seven years, as do the seven empty heads of grain burned with the east wind. They represent ²⁸  seven years of famine.

Kejadian 18:21

18:21 that I must go down ²⁹  and see if they are as wicked as the outcry suggests. ³⁰  If not, ³¹  I want to know.”

Kejadian 45:19

45:19 You are also commanded to say, ³²  ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.

Kejadian 26:23

26:23 From there Isaac ³³  went up to Beer Sheba.

Kejadian 7:20

7:20 The waters rose more than twenty feet ³⁴  above the mountains. ³⁵ 

Kejadian 28:12

28:12 and had a dream. ³⁶  He saw ³⁷  a stairway ³⁸  erected on the earth with its top reaching to the heavens. The angels of God were going up and coming down it

Kejadian 46:29

46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, ³⁹  he hugged his neck and wept on his neck for quite some time.

Kejadian 7:18

7:18 The waters completely overwhelmed ⁴⁰  the earth, and the ark floated ⁴¹  on the surface of the waters.

Kejadian 41:20

41:20 The lean, bad-looking cows ate up the seven ⁴²  fat cows.

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 49:33

49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went ⁴³  to his people.

Kejadian 19:23

19:23 The sun had just risen ⁴⁴  over the land as Lot reached Zoar. ⁴⁵ 

Kejadian 32:31

32:31 The sun rose ⁴⁶  over him as he crossed over Penuel, ⁴⁷  but ⁴⁸  he was limping because of his hip.

Kejadian 42:26

42:26 So they loaded their grain on their donkeys and left. ⁴⁹ 

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁵⁰  for after all, he is our brother, our own flesh.” His brothers agreed. ⁵¹ 

Kejadian 44:13

44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

Kejadian 46:4

46:4 I will go down with you to Egypt and I myself will certainly bring you back from there. ⁵²  Joseph will close your eyes.” ⁵³ 

Kejadian 49:22

49:22 Joseph is a fruitful bough, ⁵⁴ 

a fruitful bough near a spring

whose branches ⁵⁵  climb over the wall.

Kejadian 37:22

37:22 Reuben continued, ⁵⁶  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁵⁷  (Reuben said this ⁵⁸  so he could rescue Joseph ⁵⁹  from them ⁶⁰  and take him back to his father.)

Kejadian 44:17

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ⁶¹  you may go back ⁶²  to your father in peace.”

Kejadian 44:33

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

Kejadian 45:9

45:9 Now go up to my father quickly ⁶³  and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay!

Kejadian 22:12

22:12 “Do not harm the boy!” ⁶⁴  the angel said. ⁶⁵  “Do not do anything to him, for now I know ⁶⁶  that you fear ⁶⁷  God because you did not withhold your son, your only son, from me.”

Kejadian 37:28

37:28 So when the Midianite ⁶⁸  merchants passed by, Joseph’s brothers pulled ⁶⁹  him ⁷⁰  out of the cistern and sold him to the Ishmaelites for twenty pieces of silver. The Ishmaelites ⁷¹  then took Joseph to Egypt.

Kejadian 50:24

50:24 Then Joseph said to his brothers, “I am about to die. But God will surely come to you ⁷²  and lead you up from this land to the land he swore on oath to give ⁷³  to Abraham, Isaac, and Jacob.”

[2:6]  ¹ tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

[2:6]  ² tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

[2:6]  ³ tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

[2:6]  ⁴ tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

[2:6]  sn Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ’erets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ’adam) was made (Gen 2:7).

[35:13]  ⁵ tn Heb “went up from upon him in the place.”

[31:17]  ⁶ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[17:22]  ⁷ tn Heb “And when he finished speaking with him, God went up from Abraham.” The sequence of pronouns and proper names has been modified in the translation for stylistic reasons.

[17:22]  sn God went up from him. The text draws attention to God’s dramatic exit and in so doing brings full closure to the scene.

[49:4]  ⁸ tn The Hebrew noun פַּחַז (pakhaz) only occurs here in the OT. A related verb occurs twice in the prophets (Jer 23:32; Zeph 3:4) for false prophets inventing their messages, and once in Judges for unscrupulous men bribed to murder (Judg 9:4). It would describe Reuben as being “frothy, boiling, turbulent” as water. The LXX has “run riot,” the Vulgate has “poured out,” and Tg. Onq. has “you followed your own direction.” It is a reference to Reuben’s misconduct in Gen 35, but the simile and the rare word invite some speculation. H. Pehlke suggests “destructive like water,” for Reuben acted with pride and presumption; see his “An Exegetical and Theological Study of Genesis 49:1-28” (Th.D. dissertation, Dallas Theological Seminary, 1985).

[49:4]  ⁹ tn Heb “Do not excel!” The Hiphil of the verb יָתַר (yatar) has this meaning only here. The negated jussive is rhetorical here. Rather than being a command, it anticipates what will transpire. The prophecy says that because of the character of the ancestor, the tribe of Reuben would not have the character to lead (see 1 Chr 5:1).

[49:4]  ¹⁰ sn This is a euphemism for having sexual intercourse with Jacob’s wives (see Gen 35:22).

[49:4]  ¹¹ tn The last verb is third masculine singular, as if for the first time Jacob told the brothers, or let them know that he knew. For a discussion of this passage see S. Gevirtz, “The Reprimand of Reuben,” JNES 30 (1971): 87-98.

[24:16]  ¹² tn Heb “And the young woman was very good of appearance, a virgin, and a man she had not known.” Some argue that the Hebrew noun translated “virgin” (בְּתוּלָה, bÿtulah) is better understood in a general sense, “young woman” (see Joel 1:8, where the word appears to refer to one who is married). In this case the circumstantial clause (“and a man she had not known”) would be restrictive, rather than descriptive. If the term actually means “virgin,” one wonders why the circumstantial clause is necessary (see Judg 21:12 as well). Perhaps the repetition emphasizes her sexual purity as a prerequisite for her role as the mother of the covenant community.

[41:43]  ¹³ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ¹⁴ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ¹⁵ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).

[46:5]  ¹⁶ tn Heb “arose.”

[24:61]  ¹⁷ tn Heb “And she arose, Rebekah and her female servants, and they rode upon camels and went after.”

[24:61]  ¹⁸ tn Heb “the servant”; the word “Abraham’s” has been supplied in the translation for stylistic reasons.

[19:28]  ¹⁹ tn Heb “upon the face of.”

[19:28]  ²⁰ tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:28]  ²¹ tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

[19:28]  sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

[41:2]  ²² tn Heb “And look, he was standing by the Nile, and look, from the Nile were coming up seven cows, attractive of appearance and fat of flesh.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to see the dream through Pharaoh’s eyes.

[41:18]  ²³ tn Heb “and look, from the Nile seven cows were coming up, fat of flesh and attractive of appearance, and they grazed in the reeds.”

[41:3]  ²⁴ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ²⁵ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[41:19]  ²⁶ tn Heb “And look.”

[41:19]  ²⁷ tn The word “cows” is supplied here in the translation for stylistic reasons.

[41:27]  ²⁸ tn Heb “are.” Another option is to translate, “There will be seven years of famine.”

[18:21]  ²⁹ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ³⁰ tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ³¹ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[45:19]  ³² tn The words “to say” have been supplied in the translation for stylistic reasons.

[26:23]  ³³ tn Heb “and he went up from there”; the referent (Isaac) has been specified in the translation for clarity.

[7:20]  ³⁴ tn Heb “rose fifteen cubits.” Since a cubit is considered by most authorities to be about eighteen inches, this would make the depth 22.5 feet. This figure might give the modern reader a false impression of exactness, however, so in the translation the phrase “fifteen cubits” has been rendered “more than twenty feet.”

[7:20]  ³⁵ tn Heb “the waters prevailed fifteen cubits upward and they covered the mountains.” Obviously, a flood of twenty feet did not cover the mountains; the statement must mean the flood rose about twenty feet above the highest mountain.

[28:12]  ³⁶ tn Heb “and dreamed.”

[28:12]  ³⁷ 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]  ³⁸ 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.

[46:29]  ³⁹ tn Heb “and he appeared to him.”

[7:18]  ⁴⁰ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ⁴¹ tn Heb “went.”

[41:20]  ⁴² tn Heb “the seven first fat cows.”

[49:33]  ⁴³ tn Heb “was gathered.”

[19:23]  ⁴⁴ sn The sun had just risen. There was very little time for Lot to escape between dawn (v. 15) and sunrise (here).

[19:23]  ⁴⁵ tn The juxtaposition of the two disjunctive clauses indicates synchronic action. The first action (the sun’s rising) occurred as the second (Lot’s entering Zoar) took place. The disjunctive clauses also signal closure for the preceding scene.

[32:31]  ⁴⁶ tn Heb “shone.”

[32:31]  ⁴⁷ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ⁴⁸ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[42:26]  ⁴⁹ tn Heb “and they went from there.”

[37:27]  ⁵⁰ tn Heb “let not our hand be upon him.”

[37:27]  ⁵¹ tn Heb “listened.”

[46:4]  ⁵² tn Heb “and I, I will bring you up, also bringing up.” The independent personal pronoun before the first person imperfect verbal form draws attention to the speaker/subject, while the infinitive absolute after the imperfect strongly emphasizes the statement: “I myself will certainly bring you up.”

[46:4]  ⁵³ tn Heb “and Joseph will put his hand upon your eyes.” This is a promise of peaceful death in Egypt with Joseph present to close his eyes.

[49:22]  ⁵⁴ tn The Hebrew text appears to mean “[is] a son of fruitfulness.” The second word is an active participle, feminine singular, from the verb פָּרָה (parah, “to be fruitful”). The translation “bough” is employed for בֵּן (ben, elsewhere typically “son”) because Joseph is pictured as a healthy and fruitful vine growing by the wall. But there are difficulties with this interpretation. The word “son” nowhere else refers to a plant and the noun translated “branches” (Heb “daughters”) in the third line is a plural form whereas its verb is singular. In the other oracles of Gen 49 an animal is used for comparison and not a plant, leading some to translate the opening phrase בֵּן פָּרָה (ben parah, “fruitful bough”) as “wild donkey” (JPS, NAB). Various other interpretations involving more radical emendation of the text have also been offered.

[49:22]  ⁵⁵ tn Heb “daughters.”

[37:22]  ⁵⁶ tn Heb “and Reuben said to them.”

[37:22]  ⁵⁷ 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]  ⁵⁸ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁵⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁶⁰ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[44:17]  ⁶¹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁶² tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

[45:9]  ⁶³ tn Heb “hurry and go up.”

[22:12]  ⁶⁴ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁶⁵ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ⁶⁶ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ⁶⁷ sn In this context fear refers by metonymy to obedience that grows from faith.

[37:28]  ⁶⁸ sn On the close relationship between Ishmaelites (v. 25) and Midianites, see Judg 8:24.

[37:28]  ⁶⁹ tn Heb “they drew and they lifted up.” The referent (Joseph’s brothers) has been specified in the translation for clarity; otherwise the reader might assume the Midianites had pulled Joseph from the cistern (but cf. NAB).

[37:28]  ⁷⁰ tn Heb “Joseph” (both here and in the following clause); the proper name has been replaced both times by the pronoun “him” in the translation for stylistic reasons.

[37:28]  ⁷¹ tn Heb “they”; the referent (the Ishmaelites) has been specified in the translation for clarity.

[50:24]  ⁷² 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]  ⁷³ tn The words “to give” are supplied in the translation for clarity and for stylistic reasons.