Kejadian 47:16

47:16 Then Joseph said, “If your money is gone, bring your livestock, and I will give you food ¹  in exchange for ²  your livestock.”

Kejadian 46:32

46:32 The men are shepherds; ³  they take care of livestock. ⁴  They have brought their flocks and their herds and all that they have.’

Kejadian 47:17

47:17 So they brought their livestock to Joseph, and Joseph gave them food in exchange for their horses, the livestock of their flocks and herds, and their donkeys. ⁵  He got them through that year by giving them food in exchange for livestock.

Kejadian 13:2

13:2 (Now Abram was very wealthy ⁶  in livestock, silver, and gold.) ⁷ 

Kejadian 31:9

31:9 In this way God has snatched away your father’s livestock and given them to me.

Kejadian 30:29

30:29 “You know how I have worked for you,” Jacob replied, ⁸  “and how well your livestock have fared under my care. ⁹ 

Kejadian 26:14

26:14 He had ¹⁰  so many sheep ¹¹  and cattle ¹²  and such a great household of servants that the Philistines became jealous ¹³  of him.

Kejadian 33:13

33:13 But Jacob ¹⁴  said to him, “My lord knows that the children are young, ¹⁵  and that I have to look after the sheep and cattle that are nursing their young. ¹⁶  If they are driven too hard for even a single day, all the animals will die.

Kejadian 2:20

2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam ¹⁷  no companion who corresponded to him was found. ¹⁸ 

Kejadian 50:8

50:8 all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen.

Kejadian 1:24-25

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ¹⁹  It was so. 1:25 God made the wild animals according to their kinds, the cattle according to their kinds, and all the creatures that creep along the ground according to their kinds. God saw that it was good.

Kejadian 33:17

33:17 But ²⁰  Jacob traveled to Succoth ²¹  where he built himself a house and made shelters for his livestock. That is why the place was called ²²  Succoth. ²³ 

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ²⁴  was not able to support them because of their livestock.

Kejadian 7:21

7:21 And all living things ²⁵  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 9:10

9:10 and with every living creature that is with you, including the birds, the domestic animals, and every living creature of the earth with you, all those that came out of the ark with you – every living creature of the earth. ²⁶ 

Kejadian 34:23

34:23 If we do so, ²⁷  won’t their livestock, their property, and all their animals become ours? So let’s consent to their demand, so they will live among us.”

Kejadian 31:43

31:43 Laban replied ²⁸  to Jacob, “These women ²⁹  are my daughters, these children are my grandchildren, ³⁰  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ³¹  or the children to whom they have given birth?

Kejadian 47:6

47:6 The land of Egypt is before you; settle your father and your brothers in the best region of the land. They may live in the land of Goshen. If you know of any highly capable men ³²  among them, put them in charge ³³  of my livestock.”

Kejadian 36:6

36:6 Esau took his wives, his sons, his daughters, all the people in his household, his livestock, his animals, and all his possessions which he had acquired in the land of Canaan and went to a land some distance away from ³⁴  Jacob his brother

Kejadian 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ³⁵  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ³⁶  for everyone who takes care of sheep is disgusting ³⁷  to the Egyptians.”

Kejadian 7:14

7:14 They entered, ³⁸  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ³⁹ 

Kejadian 8:1

8:1 But God remembered ⁴⁰  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ⁴¹  the earth and the waters receded.

Kejadian 47:18

47:18 When that year was over, they came to him the next year and said to him, “We cannot hide from our ⁴²  lord that the money is used up and the livestock and the animals belong to our lord. Nothing remains before our lord except our bodies and our land.

Kejadian 1:26

1:26 Then God said, “Let us make ⁴³ 

humankind ⁴⁴  in our image, after our likeness, ⁴⁵  so they may rule ⁴⁶  over the fish of the sea and the birds of the air, over the cattle, and over all the earth, ⁴⁷  and over all the creatures that move ⁴⁸  on the earth.”

Kejadian 3:14

3:14 The Lord God said to the serpent, ⁴⁹ 

“Because you have done this,

cursed ⁵⁰  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ⁵¹ 

and dust you will eat ⁵²  all the days of your life.

Kejadian 30:31

30:31 So Laban asked, ⁵³  “What should I give you?” “You don’t need to give me a thing,” ⁵⁴  Jacob replied, ⁵⁵  “but if you agree to this one condition, ⁵⁶  I will continue to care for ⁵⁷  your flocks and protect them:

Kejadian 31:41

31:41 This was my lot ⁵⁸  for twenty years in your house: I worked like a slave ⁵⁹  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!

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 ⁶⁰  in the land of Goshen.”

Kejadian 21:27

21:27 Abraham took some sheep and cattle and gave them to Abimelech. The two of them made a treaty. ⁶¹ 

Kejadian 34:28

34:28 They took their flocks, herds, and donkeys, as well as everything in the city and in the surrounding fields. ⁶² 

Kejadian 20:14

20:14 So Abimelech gave ⁶³  sheep, cattle, and male and female servants to Abraham. He also gave his wife Sarah back to him.

Kejadian 30:43

30:43 In this way Jacob ⁶⁴  became extremely prosperous. He owned ⁶⁵  large flocks, male and female servants, camels, and donkeys.

Kejadian 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ⁶⁶  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 6:20

6:20 Of the birds after their kinds, and of the cattle after their kinds, and of every creeping thing of the ground after its kind, two of every kind will come to you so you can keep them alive. ⁶⁷ 

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Kejadian 24:35

24:35 “The Lord has richly blessed my master and he has become very wealthy. ⁶⁸  The Lord ⁶⁹  has given him sheep and cattle, silver and gold, male and female servants, and camels and donkeys.

Kejadian 32:7

32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

Kejadian 45:10

45:10 You will live ⁷⁰  in the land of Goshen, and you will be near me – you, your children, your grandchildren, your flocks, your herds, and everything you have.

Kejadian 4:20

4:20 Adah gave birth to Jabal; he was the first ⁷¹  of those who live in tents and keep ⁷²  livestock.

Kejadian 7:23

7:23 So the Lord ⁷³  destroyed ⁷⁴  every living thing that was on the surface of the ground, including people, animals, creatures that creep along the ground, and birds of the sky. ⁷⁵  They were wiped off the earth. Only Noah and those who were with him in the ark survived. ⁷⁶ 

Kejadian 8:17

8:17 Bring out with you all the living creatures that are with you. Bring out ⁷⁷  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ⁷⁸  and be fruitful and multiply on the earth!” ⁷⁹ 

Kejadian 34:5

34:5 When ⁸⁰  Jacob heard that Shechem ⁸¹  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ⁸²  until they came in.

Kejadian 31:18

31:18 He took ⁸³  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ⁸⁴ 

Kejadian 13:6

13:6 But the land could ⁸⁵  not support them while they were living side by side. ⁸⁶  Because their possessions were so great, they were not able to live ⁸⁷  alongside one another.

Kejadian 18:7

18:7 Then Abraham ran to the herd and chose a fine, tender calf, and gave it to a servant, ⁸⁸  who quickly prepared it. ⁸⁹ 

Kejadian 31:17

31:17 So Jacob immediately put his children and his wives on the camels. ⁹⁰ 

Kejadian 46:6

46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ⁹¹ 

Kejadian 13:5

13:5 Now Lot, who was traveling ⁹²  with Abram, also had ⁹³  flocks, herds, and tents.

Kejadian 9:9

9:9 “Look! I now confirm ⁹⁴  my covenant with you and your descendants after you ⁹⁵ 

Kejadian 13:1

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ⁹⁶  He took his wife and all his possessions with him, as well as Lot. ⁹⁷ 

Kejadian 24:25

24:25 We have plenty of straw and feed,” she added, ⁹⁸  “and room for you ⁹⁹  to spend the night.”

Kejadian 33:8

33:8 Esau ¹⁰⁰  then asked, “What did you intend ¹⁰¹  by sending all these herds to meet me?” ¹⁰²  Jacob ¹⁰³  replied, “To find favor in your sight, my lord.”

Kejadian 47:5

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.

Kejadian 47:4

47:4 Then they said to Pharaoh, “We have come to live as temporary residents ¹⁰⁴  in the land. There ¹⁰⁵  is no pasture for your servants’ flocks because the famine is severe in the land of Canaan. So now, please let your servants live in the land of Goshen.”

Kejadian 12:5

12:5 And Abram took his wife Sarai, his nephew ¹⁰⁶  Lot, and all the possessions they had accumulated and the people they had acquired ¹⁰⁷  in Haran, and they left for ¹⁰⁸  the land of Canaan. They entered the land of Canaan.

Kejadian 29:7-8

29:7 Then Jacob ¹⁰⁹  said, “Since it is still the middle of the day, ¹¹⁰  it is not time for the flocks to be gathered. You should water the sheep and then go and let them graze some more.” ¹¹¹  29:8 “We can’t,” they said, “until all the flocks are gathered and the stone is rolled off the mouth of the well. Then we water ¹¹²  the sheep.”

Kejadian 31:38-39

31:38 “I have been with you for the past twenty years. Your ewes and female goats have not miscarried, nor have I eaten rams from your flocks. 31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ¹¹³  You always made me pay for every missing animal, ¹¹⁴  whether it was taken by day or at night.

Kejadian 32:17

32:17 He instructed the servant leading the first herd, ¹¹⁵  “When my brother Esau meets you and asks, ‘To whom do you belong? ¹¹⁶  Where are you going? Whose herds are you driving?’ ¹¹⁷ 

Kejadian 33:14

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ¹¹⁸  until I come to my lord at Seir.”

Kejadian 45:11

45:11 I will provide you with food ¹¹⁹  there because there will be five more years of famine. Otherwise you would become poor – you, your household, and everyone who belongs to you.”’

Kejadian 43:16

43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.”

[47:16]  ¹ tn The word “food” has been supplied in the translation for stylistic reasons.

[47:16]  ² tn On the use of the preposition here see BDB 90 s.v. בְּ.

[46:32]  ³ tn Heb “feeders of sheep.”

[46:32]  ⁴ tn Heb “for men of livestock they are.”

[47:17]  ⁵ tn The definite article is translated here as a possessive pronoun.

[13:2]  ⁶ tn Heb “heavy.”

[13:2]  ⁷ tn This parenthetical clause, introduced by the vav (ו) disjunctive (translated “now”), provides information necessary to the point of the story.

[30:29]  ⁸ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ⁹ tn Heb “and how your cattle were with me.”

[26:14]  ¹⁰ tn Heb “and there was to him.”

[26:14]  ¹¹ tn Heb “possessions of sheep.”

[26:14]  ¹² tn Heb “possessions of cattle.”

[26:14]  ¹³ tn The Hebrew verb translated “became jealous” refers here to intense jealousy or envy that leads to hostile action (see v. 15).

[33:13]  ¹⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[33:13]  ¹⁵ tn Heb “weak.”

[33:13]  ¹⁶ tn Heb “and the sheep and the cattle nursing [are] upon me.”

[2:20]  ¹⁷ tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

[2:20]  ¹⁸ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

[1:24]  ¹⁹ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[33:17]  ²⁰ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ²¹ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ²² tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ²³ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[36:7]  ²⁴ tn Heb “land of their settlements.”

[7:21]  ²⁵ tn Heb “flesh.”

[9:10]  ²⁶ tn The verbal repetition is apparently for emphasis.

[34:23]  ²⁷ tn The words “If we do so” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.

[31:43]  ²⁸ tn Heb “answered and said.”

[31:43]  ²⁹ tn Heb “daughters.”

[31:43]  ³⁰ tn Heb “children.”

[31:43]  ³¹ tn Heb “but to my daughters what can I do to these today?”

[47:6]  ³² tn Heb “men of skill.”

[47:6]  ³³ tn Heb “make them rulers.”

[47:6]  sn Put them in charge of my livestock. Pharaoh is, in effect, offering Joseph’s brothers jobs as royal keepers of livestock, a position mentioned often in Egyptian inscriptions, because the Pharaohs owned huge herds of cattle.

[36:6]  ³⁴ tn Heb “from before.”

[46:34]  ³⁵ tn Heb “your servants are men of cattle.”

[46:34]  ³⁶ sn So that you may live in the land of Goshen. Joseph is apparently trying to stress to Pharaoh that his family is self-sufficient, that they will not be a drain on the economy of Egypt. But they will need land for their animals and so Goshen, located on the edge of Egypt, would be a suitable place for them to live. The settled Egyptians were uneasy with nomadic people, but if Jacob and his family settled in Goshen they would represent no threat.

[46:34]  ³⁷ tn Heb “is an abomination.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 43:32 and Exod 8:22.

[7:14]  ³⁸ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ³⁹ tn Heb “every bird, every wing.”

[8:1]  ⁴⁰ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ⁴¹ tn Heb “to pass over.”

[47:18]  ⁴² tn Heb “my.” The expression “my lord” occurs twice more in this verse.

[1:26]  ⁴³ sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite context the plural is most naturally understood as referring to God and his heavenly court (see 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; Isa 6:1-8). (The most well-known members of this court are God’s messengers, or angels. In Gen 3:5 the serpent may refer to this group as “gods/divine beings.” See the note on the word “evil” in 3:5.) If this is the case, God invites the heavenly court to participate in the creation of humankind (perhaps in the role of offering praise, see Job 38:7), but he himself is the one who does the actual creative work (v. 27). Of course, this view does assume that the members of the heavenly court possess the divine “image” in some way. Since the image is closely associated with rulership, perhaps they share the divine image in that they, together with God and under his royal authority, are the executive authority over the world.

[1:26]  ⁴⁴ tn The Hebrew word is אָדָם (’adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.

[1:26]  ⁴⁵ tn The two prepositions translated “in” and “according to” have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word צֶלֶם (tselem, “image”) is used frequently of statues, models, and images – replicas (see D. J. A. Clines, “The Etymology of Hebrew selem,” JNSL 3 [1974]: 19-25). The word דְּמוּת (dÿmut, “likeness”) is an abstract noun; its verbal root means “to be like; to resemble.” In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The “image of God” would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.

[1:26]  sn In our image, after our likeness. Similar language is used in the instructions for building the tabernacle. Moses was told to make it “according to the pattern” he was shown on the mount (Exod 25:9, 10). Was he shown a form, a replica, of the spiritual sanctuary in the heavenly places? In any case, what was produced on earth functioned as the heavenly sanctuary does, but with limitations.

[1:26]  ⁴⁶ tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.

[1:26]  ⁴⁷ tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).

[1:26]  ⁴⁸ tn Heb “creep” (also in v. 28).

[3:14]  ⁴⁹ sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  ⁵⁰ tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  ⁵¹ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ⁵² sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[30:31]  ⁵³ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ⁵⁴ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ⁵⁵ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ⁵⁶ tn Heb “If you do for me this thing.”

[30:31]  ⁵⁷ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:41]  ⁵⁸ tn Heb “this to me.”

[31:41]  ⁵⁹ tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[47:1]  ⁶⁰ tn Heb “Look they [are] in the land of Goshen.” Joseph draws attention to the fact of their presence in Goshen.

[21:27]  ⁶¹ tn Heb “cut a covenant.”

[34:28]  ⁶² tn Heb “and what was in the city and what was in the field they took.”

[20:14]  ⁶³ tn Heb “took and gave.”

[30:43]  ⁶⁴ tn Heb “the man”; Jacob’s name has been supplied in the translation for clarity.

[30:43]  ⁶⁵ tn Heb “and there were to him.”

[6:7]  ⁶⁶ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[6:20]  ⁶⁷ tn Heb “to keep alive.”

[24:35]  ⁶⁸ tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

[24:35]  ⁶⁹ tn Heb “and he.” The referent (the Lord) has been specified in the translation for clarity.

[45:10]  ⁷⁰ tn The perfect verbal form with vav consecutive here expresses instruction.

[4:20]  ⁷¹ tn Heb “father.” In this passage the word “father” means “founder,” referring to the first to establish such lifestyles and occupations.

[4:20]  ⁷² tn The word “keep” is not in the Hebrew text, but is supplied in the translation. Other words that might be supplied instead are “tend,” “raise” (NIV), or “have” (NRSV).

[7:23]  ⁷³ tn Heb “and he”; the referent (the Lord) has been specified in the translation for clarity.

[7:23]  ⁷⁴ tn Heb “wiped away” (cf. NRSV “blotted out”).

[7:23]  ⁷⁵ tn Heb “from man to animal to creeping thing and to the bird of the sky.”

[7:23]  ⁷⁶ tn The Hebrew verb שָׁאָר (sha’ar) means “to be left over; to survive” in the Niphal verb stem. It is the word used in later biblical texts for the remnant that escapes judgment. See G. F. Hasel, “Semantic Values of Derivatives of the Hebrew Root só’r,” AUSS 11 (1973): 152-69.

[8:17]  ⁷⁷ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ⁷⁸ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ⁷⁹ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[34:5]  ⁸⁰ tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

[34:5]  ⁸¹ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:5]  ⁸² 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.

[31:18]  ⁸³ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ⁸⁴ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[13:6]  ⁸⁵ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ⁸⁶ tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ⁸⁷ tn The same infinitive occurs here, serving as the object of the verb.

[18:7]  ⁸⁸ tn Heb “the young man.”

[18:7]  ⁸⁹ tn The construction uses the Piel preterite, “he hurried,” followed by the infinitive construct; the two probably form a verbal hendiadys: “he quickly prepared.”

[31:17]  ⁹⁰ tn Heb “and Jacob arose and he lifted up his sons and his wives on to the camels.”

[46:6]  ⁹¹ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[13:5]  ⁹² tn Heb “was going.”

[13:5]  ⁹³ tn The Hebrew idiom is “to Lot…there was,” the preposition here expressing possession.

[9:9]  ⁹⁴ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ⁹⁵ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[13:1]  ⁹⁶ tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ⁹⁷ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[24:25]  ⁹⁸ tn Heb “and she said, ‘We have plenty of both straw and feed.’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:25]  ⁹⁹ tn Heb The words “for you” are not in the Hebrew text, but are implied.

[33:8]  ¹⁰⁰ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:8]  ¹⁰¹ tn Heb “Who to you?”

[33:8]  ¹⁰² tn Heb “all this camp which I met.”

[33:8]  ¹⁰³ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[47:4]  ¹⁰⁴ tn Heb “to sojourn.”

[47:4]  ¹⁰⁵ tn Heb “for there.” The Hebrew uses a causal particle to connect what follows with what precedes. The translation divides the statement into two sentences for stylistic reasons.

[12:5]  ¹⁰⁶ tn Heb “the son of his brother.”

[12:5]  ¹⁰⁷ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ¹⁰⁸ tn Heb “went out to go.”

[29:7]  ¹⁰⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:7]  ¹¹⁰ tn Heb “the day is great.”

[29:7]  ¹¹¹ 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.

[29:8]  ¹¹² tn The perfect verbal forms with the vav (ו) consecutive carry on the sequence begun by the initial imperfect form.

[31:39]  ¹¹³ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ¹¹⁴ tn Heb “from my hand you exacted it.” The imperfect verbal form again indicates that this was a customary or typical action. The words “for every missing animal” are supplied in the translation for clarity; the following clause in Hebrew, “stolen by day or stolen by night,” probably means “stolen by wild beasts” and refers to the same animals “torn by wild beasts” in the previous clause, although it may refer to animals stolen by people. The translation used here, “missing,” is ambiguous enough to cover either eventuality.

[32:17]  ¹¹⁵ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ¹¹⁶ tn Heb “to whom are you?”

[32:17]  ¹¹⁷ tn Heb “and to whom are these before you?”

[33:14]  ¹¹⁸ tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[45:11]  ¹¹⁹ tn The verb כּוּל (kul) in the Pilpel stem means “to nourish, to support, to sustain.” As in 1 Kgs 20:27, it here means “to supply with food.”