Kejadian 2:9

2:9 The Lord God made all kinds of trees grow from the soil, ¹  every tree that was pleasing to look at ²  and good for food. (Now ³  the tree of life ⁴  and the tree of the knowledge of good and evil ⁵  were in the middle of the orchard.)

Kejadian 13:9

13:9 Is not the whole land before you? Separate yourself now from me. If you go ⁶  to the left, then I’ll go to the right, but if you go to the right, then I’ll go to the left.”

Kejadian 19:12

19:12 Then the two visitors ⁷  said to Lot, “Who else do you have here? ⁸  Do you have ⁹  any sons-in-law, sons, daughters, or other relatives in the city? ¹⁰  Get them out of this ¹¹  place

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ¹²  to you the price ¹³  of the field. Take it from me so that I may ¹⁴  bury my dead there.”

Kejadian 29:3

29:3 When all the flocks were gathered there, the shepherds ¹⁵  would roll the stone off the mouth of the well and water the sheep. Then they would put the stone back in its place over the well’s mouth.

Kejadian 30:14

30:14 At the time ¹⁶  of the wheat harvest Reuben went out and found some mandrake plants ¹⁷  in a field and brought them to his mother Leah. Rachel said to Leah, “Give me some of your son’s mandrakes.”

Kejadian 34:21

34:21 “These men are at peace with us. So let them live in the land and travel freely in it, for the land is wide enough ¹⁸  for them. We will take their daughters for wives, and we will give them our daughters to marry. ¹⁹ 

Kejadian 39:5

39:5 From the time ²⁰  Potiphar ²¹  appointed him over his household and over all that he owned, the Lord blessed ²²  the Egyptian’s household for Joseph’s sake. The blessing of the Lord was on everything that he had, both ²³  in his house and in his fields. ²⁴ 

Kejadian 45:18

45:18 Get your father and your households and come to me! Then I will give you ²⁵  the best land in Egypt and you will eat ²⁶  the best ²⁷  of the land.’

Kejadian 47:1

Joseph’s Wise Administration

47:1 Joseph went and told Pharaoh, “My father, my brothers, their flocks and herds, and all that they own have arrived from the land of

Canaan. They are now ²⁸  in the land of Goshen.”

[2:9]  ¹ tn Heb “ground,” referring to the fertile soil.

[2:9]  ² tn Heb “desirable of sight [or “appearance”].” The phrase describes the kinds of trees that are visually pleasing and yield fruit that is desirable to the appetite.

[2:9]  ³ tn The verse ends with a disjunctive clause providing a parenthetical bit of information about the existence of two special trees in the garden.

[2:9]  ⁴ tn In light of Gen 3:22, the construction “tree of life” should be interpreted to mean a tree that produces life-giving fruit (objective genitive) rather than a living tree (attributive genitive). See E. O. James, The Tree of Life (SHR); and R. Marcus, “The Tree of Life in Proverbs,” JBL 62 (1943): 117-20.

[2:9]  ⁵ tn The expression “tree of the knowledge of good and evil” must be interpreted to mean that the tree would produce fruit which, when eaten, gives special knowledge of “good and evil.” Scholars debate what this phrase means here. For a survey of opinions, see G. J. Wenham, Genesis (WBC), 1:62-64. One view is that “good” refers to that which enhances, promotes, and produces life, while “evil” refers to anything that hinders, interrupts or destroys life. So eating from this tree would change human nature – people would be able to alter life for better (in their thinking) or for worse. See D. J. A. Clines, “The Tree of Knowledge and the Law of Yahweh,” VT 24 (1974): 8-14; and I. Engnell, “‘Knowledge’ and ‘Life’ in the Creation Story,” Wisdom in Israel and in the Ancient Near East [VTSup], 103-19. Another view understands the “knowledge of good and evil” as the capacity to discern between moral good and evil. The following context suggests the tree’s fruit gives one wisdom (see the phrase “capable of making one wise” in 3:6, as well as the note there on the word “wise”), which certainly includes the capacity to discern between good and evil. Such wisdom is characteristic of divine beings, as the serpent’s promise implies (3:5) and as 3:22 makes clear. (Note, however, that this capacity does not include the ability to do what is right.) God prohibits man from eating of the tree. The prohibition becomes a test to see if man will be satisfied with his role and place, or if he will try to ascend to the divine level. There will be a time for man to possess moral discernment/wisdom, as God reveals and imparts it to him, but it is not something to be grasped at in an effort to become “a god.” In fact, the command to be obedient was the first lesson in moral discernment/wisdom. God was essentially saying: “Here is lesson one – respect my authority and commands. Disobey me and you will die.” When man disobeys, he decides he does not want to acquire moral wisdom God’s way, but instead tries to rise immediately to the divine level. Once man has acquired such divine wisdom by eating the tree’s fruit (3:22), he must be banned from the garden so that he will not be able to achieve his goal of being godlike and thus live forever, a divine characteristic (3:24). Ironically, man now has the capacity to discern good from evil (3:22), but he is morally corrupted and rebellious and will not consistently choose what is right.

[13:9]  ⁶ tn The words “you go” have been supplied in the translation for stylistic reasons both times in this verse.

[19:12]  ⁷ tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.

[19:12]  ⁸ tn Heb “Yet who [is there] to you here?”

[19:12]  ⁹ tn The words “Do you have” are supplied in the translation for stylistic reasons.

[19:12]  ¹⁰ tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”

[19:12]  ¹¹ tn Heb “the place.” The Hebrew article serves here as a demonstrative.

[23:13]  ¹² tn Heb “give.”

[23:13]  ¹³ tn Heb “silver.”

[23:13]  ¹⁴ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[29:3]  ¹⁵ tn Heb “they”; the referent (the shepherds) has been specified in the translation for clarity.

[30:14]  ¹⁶ tn Heb “during the days.”

[30:14]  ¹⁷ sn Mandrake plants were popularly believed to be an aphrodisiac in the culture of the time.

[34:21]  ¹⁸ tn Heb “wide on both hands,” that is, in both directions.

[34:21]  ¹⁹ tn The words “to marry” are not in the Hebrew text, but are supplied in the translation for clarity.

[39:5]  ²⁰ tn Heb “and it was from then.”

[39:5]  ²¹ tn Heb “he”; the referent (Potiphar) has been specified in the translation for clarity.

[39:5]  ²² sn The Hebrew word translated blessed carries the idea of enrichment, prosperity, success. It is the way believers describe success at the hand of God. The text illustrates the promise made to Abraham that whoever blesses his descendants will be blessed (Gen 12:1-3).

[39:5]  ²³ tn Heb “in the house and in the field.” The word “both” has been supplied in the translation for stylistic reasons.

[39:5]  ²⁴ sn The passage gives us a good picture of Joseph as a young man who was responsible and faithful, both to his master and to his God. This happened within a very short time of his being sold into Egypt. It undermines the view that Joseph was a liar, a tattletale, and an arrogant adolescent.

[45:18]  ²⁵ tn After the imperatives in vv. 17-18a, the cohortative with vav indicates result.

[45:18]  ²⁶ tn After the cohortative the imperative with vav states the ultimate goal.

[45:18]  ²⁷ tn Heb “fat.”

[47:1]  ²⁸ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.