Kejadian 4:14

4:14 Look! You are driving me off the land ¹  today, and I must hide from your presence. ²  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 6:13

6:13 So God said ³  to Noah, “I have decided that all living creatures must die, ⁴  for the earth is filled with violence because of them. Now I am about to destroy ⁵  them and the earth.

Kejadian 27:11

27:11 “But Esau my brother is a hairy man,” Jacob protested to his mother Rebekah, “and I have smooth skin! ⁶ 

Kejadian 29:7

29:7 Then Jacob ⁷  said, “Since it is still the middle of the day, ⁸  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ⁹ 

Kejadian 39:8

39:8 But he refused, saying ¹⁰  to his master’s wife, “Look, my master does not give any thought ¹¹  to his household with me here, ¹²  and everything that he owns he has put into my care. ¹³ 

Kejadian 44:8

44:8 Look, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. Why then would we steal silver or gold from your master’s house?

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 ¹⁴  in the land of Goshen.”

Kejadian 47:23

47:23 Joseph said to the people, “Since I have bought you and your land today for Pharaoh, here is seed for you. Cultivate ¹⁵  the land.

Kejadian 48:4

48:4 He said to me, ‘I am going to make you fruitful ¹⁶  and will multiply you. ¹⁷  I will make you into a group of nations, and I will give this land to your descendants ¹⁸  as an everlasting possession.’ ¹⁹ 

[4:14]  ¹ tn Heb “from upon the surface of the ground.”

[4:14]  ² sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[6:13]  ³ sn On the divine style utilized here, see R. Lapointe, “The Divine Monologue as a Channel of Revelation,” CBQ 32 (1970): 161-81.

[6:13]  ⁴ tn Heb “the end of all flesh is coming [or “has come”] before me.” (The verb form is either a perfect or a participle.) The phrase “end of all flesh” occurs only here. The term “end” refers here to the end of “life,” as v. 3 and the following context (which describes how God destroys all flesh) make clear. The statement “the end has come” occurs in Ezek 7:2, 6, where it is used of divine judgment. The phrase “come before” occurs in Exod 28:30, 35; 34:34; Lev 15:14; Num 27:17; 1 Sam 18:13, 16; 2 Sam 19:8; 20:8; 1 Kgs 1:23, 28, 32; Ezek 46:9; Pss 79:11 (groans come before God); 88:3 (a prayer comes before God); 100:2; 119:170 (prayer comes before God); Lam 1:22 (evil doing comes before God); Esth 1:19; 8:1; 9:25; 1 Chr 16:29. The expression often means “have an audience with” or “appear before.” But when used metaphorically, it can mean “get the attention of” or “prompt a response.” This is probably the sense in Gen 6:13. The necessity of ending the life of all flesh on earth is an issue that has gotten the attention of God. The term “end” may even be a metonymy for that which has prompted it – violence (see the following clause).

[6:13]  ⁵ tn The participle, especially after הִנֵּה (hinneh) has an imminent future nuance. The Hiphil of שָׁחָת (shakhat) here has the sense “to destroy” (in judgment). Note the wordplay involving this verb in vv. 11-13: The earth is “ruined” because all flesh has acted in a morally “corrupt” manner. Consequently, God will “destroy” all flesh (the referent of the suffix “them”) along with the ruined earth. They had ruined themselves and the earth with violence, and now God would ruin them with judgment. For other cases where “earth” occurs as the object of the Hiphil of שָׁחָת, see 1 Sam 6:5; 1 Chr 20:1; Jer 36:29; 51:25.

[27:11]  ⁶ tn Heb “And Jacob said to Rebekah his mother, ‘Look, Esau my brother is a hairy man, but I am a smooth [skinned] man.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:7]  ⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ⁸ tn Heb “the day is great.”

[29:7]  ⁹ tn Heb “water the sheep and go and pasture [them].” The verbal forms are imperatives, but Jacob would hardly be giving direct orders to someone else’s shepherds. The nuance here is probably one of advice.

[39:8]  ¹⁰ tn Heb “and he said.”

[39:8]  ¹¹ tn Heb “know.”

[39:8]  ¹² tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ¹³ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[47:1]  ¹⁴ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.

[47:23]  ¹⁵ tn The perfect verbal form with the vav consecutive is equivalent to a command here.

[48:4]  ¹⁶ tn Heb “Look, I am making you fruitful.” The participle following הִנֵּה (hinneh) has the nuance of a certain and often imminent future.

[48:4]  ¹⁷ tn The perfect verbal form with vav consecutive carries on the certain future idea.

[48:4]  ¹⁸ tn The Hebrew text adds “after you,” which has not been included in the translation for stylistic reasons.

[48:4]  ¹⁹ tn The Hebrew word אֲחֻזָּה (’akhuzzah), translated “possession,” describes a permanent holding in the land. It is the noun form of the same verb (אָחַז, ’akhaz) that was used for the land given to them in Goshen (Gen 47:27).