Kejadian 2:7

2:7 The Lord God formed ¹  the man from the soil of the ground ²  and breathed into his nostrils the breath of life, ³  and the man became a living being. ⁴ 

Kejadian 19:15

19:15 At dawn ⁵  the angels hurried Lot along, saying, “Get going! Take your wife and your two daughters who are here, ⁶  or else you will be destroyed when the city is judged!” ⁷ 

Kejadian 24:11

24:11 He made the camels kneel down by the well ⁸  outside the city. It was evening, ⁹  the time when the women would go out to draw water.

Kejadian 24:20

24:20 She quickly emptied ¹⁰  her jug into the watering trough and ran back to the well to draw more water until she had drawn enough for all his camels.

Kejadian 24:43

24:43 Here I am, standing by the spring. ¹¹  When ¹²  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 26:9

26:9 So Abimelech summoned Isaac and said, “She is really ¹³  your wife! Why did you say, ‘She is my sister’?” Isaac replied, “Because I thought someone might kill me to get her.” ¹⁴ 

Kejadian 26:34

26:34 When ¹⁵  Esau was forty years old, ¹⁶  he married ¹⁷  Judith the daughter of Beeri the Hittite, as well as Basemath the daughter of Elon the Hittite.

Kejadian 30:32

30:32 Let me walk among ¹⁸  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ¹⁹  and the spotted or speckled goats. ²⁰  These animals will be my wages. ²¹ 

Kejadian 30:40

30:40 Jacob removed these lambs, but he made the rest of the flock face ²²  the streaked and completely dark-colored animals in Laban’s flock. So he made separate flocks for himself and did not mix them with Laban’s flocks.

Kejadian 34:5

34:5 When ²³  Jacob heard that Shechem ²⁴  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ²⁵  until they came in.

Kejadian 37:21

37:21 When Reuben heard this, he rescued Joseph ²⁶  from their hands, ²⁷  saying, ²⁸  “Let’s not take his life!” ²⁹ 

Kejadian 38:24

38:24 After three months Judah was told, ³⁰  “Your daughter-in-law Tamar has turned to prostitution, ³¹  and as a result she has become pregnant.” ³²  Judah said, “Bring her out and let her be burned!”

Kejadian 38:28

38:28 While she was giving birth, one child ³³  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.”

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ³⁴  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 41:14

41:14 Then Pharaoh summoned ³⁵  Joseph. So they brought him quickly out of the dungeon; he shaved himself, changed his clothes, and came before Pharaoh.

Kejadian 42:27

42:27 When one of them ³⁶  opened his sack to get feed for his donkey at their resting place, ³⁷  he saw his money in the mouth of his sack. ³⁸ 

Kejadian 43:34

43:34 He gave them portions of the food set before him, ³⁹  but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk. ⁴⁰ 

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ⁴¹  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

Kejadian 48:22

48:22 As one who is above your ⁴²  brothers, I give to you the mountain slope, ⁴³  which I took from the Amorites with my sword and my bow.”

[2:7]  ¹ tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

[2:7]  sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).

[2:7]  ² tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

[2:7]  ³ tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

[2:7]  sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.

[2:7]  ⁴ tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

[19:15]  ⁵ tn Heb “When dawn came up.”

[19:15]  ⁶ tn Heb “who are found.” The wording might imply he had other daughters living in the city, but the text does not explicitly state this.

[19:15]  ⁷ tn Or “with the iniquity [i.e., punishment] of the city” (cf. NASB, NRSV).

[24:11]  ⁸ tn Heb “well of water.”

[24:11]  ⁹ tn Heb “at the time of evening.”

[24:20]  ¹⁰ tn Heb “and she hurried and emptied.”

[24:43]  ¹¹ tn Heb “the spring of water.”

[24:43]  ¹² tn Heb “and it will be.”

[26:9]  ¹³ tn Heb “Surely, look!” See N. H. Snaith, “The meaning of Hebrew ‘ak,” VT 14 (1964): 221-25.

[26:9]  ¹⁴ tn Heb “Because I said, ‘Lest I die on account of her.’” Since the verb “said” probably means “said to myself” (i.e., “thought”) here, the direct discourse in the Hebrew statement has been converted to indirect discourse in the translation. In addition the simple prepositional phrase “on account of her” has been clarified in the translation as “to get her” (cf. v. 7).

[26:34]  ¹⁵ tn The sentence begins with the temporal indicator (“and it happened”), making this clause subordinate to the next.

[26:34]  ¹⁶ tn Heb “the son of forty years.”

[26:34]  ¹⁷ tn Heb “took as a wife.”

[30:32]  ¹⁸ tn Heb “pass through.”

[30:32]  ¹⁹ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ²⁰ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ²¹ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[30:40]  ²² tn Heb “and he set the faces of.”

[34:5]  ²³ tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ²⁴ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ²⁵ sn The expected response would be anger or rage; but Jacob remained silent. He appears too indifferent or confused to act decisively. When the leader does not act decisively, the younger zealots will, and often with disastrous results.

[37:21]  ²⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ²⁷ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ²⁸ tn Heb “and he said.”

[37:21]  ²⁹ tn Heb “we must not strike him down [with respect to] life.”

[38:24]  ³⁰ tn Heb “it was told to Judah, saying.”

[38:24]  ³¹ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ³² tn Heb “and also look, she is with child by prostitution.”

[38:28]  ³³ tn The word “child” has been supplied in the translation for stylistic reasons.

[40:20]  ³⁴ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[41:14]  ³⁵ tn Heb “and Pharaoh sent and called,” indicating a summons to the royal court.

[42:27]  ³⁶ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ³⁷ tn Heb “at the lodging place.”

[42:27]  ³⁸ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[43:34]  ³⁹ tn Heb “and he lifted up portions from before his face to them.”

[43:34]  ⁴⁰ tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.

[48:1]  ⁴¹ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:22]  ⁴² tn The pronouns translated “your” and “you” in this verse are singular in the Hebrew text.

[48:22]  ⁴³ tn The Hebrew word שְׁכֶם (shÿkhem) could be translated either as “mountain slope” or “shoulder, portion,” or even taken as the proper name “Shechem.” Jacob was giving Joseph either (1) one portion above his brothers, or (2) the mountain ridge he took from the Amorites, or (3) Shechem. The ambiguity actually allows for all three to be the referent. He could be referring to the land in Shechem he bought in Gen 33:18-19, but he mentions here that it was acquired by warfare, suggesting that the events of 34:25-29 are in view (even though at the time he denounced it, 34:30). Joseph was later buried in Shechem (Josh 24:32).