Kejadian 2:15

2:15 The Lord God took the man and placed ¹  him in the orchard in ²  Eden to care for it and to maintain it. ³ 

Kejadian 3:24

3:24 When he drove ⁴  the man out, he placed on the eastern side ⁵  of the orchard in Eden angelic sentries ⁶  who used the flame of a whirling sword ⁷  to guard the way to the tree of life.

Kejadian 4:9

4:9 Then the Lord said to Cain, “Where is your brother Abel?” ⁸  And he replied, “I don’t know! Am I my brother’s guardian?” ⁹ 

Kejadian 24:6

24:6 “Be careful ¹⁰  never to take my son back there!” Abraham told him. ¹¹ 

Kejadian 30:29

30:29 “You know how I have worked for you,” Jacob replied, ¹²  “and how well your livestock have fared under my care. ¹³ 

Kejadian 30:31

30:31 So Laban asked, ¹⁴  “What should I give you?” “You don’t need to give me a thing,” ¹⁵  Jacob replied, ¹⁶  “but if you agree to this one condition, ¹⁷  I will continue to care for ¹⁸  your flocks and protect them:

Kejadian 30:35

30:35 So that day Laban ¹⁹  removed the male goats that were streaked or spotted, all the female goats that were speckled or spotted (all that had any white on them), and all the dark-colored lambs, and put them in the care ²⁰  of his sons.

Kejadian 31:24

31:24 But God came to Laban the Aramean in a dream at night and warned him, ²¹  “Be careful ²²  that you neither bless nor curse Jacob.” ²³ 

Kejadian 31:29

31:29 I have ²⁴  the power to do you harm, but the God of your father told me last night, ‘Be careful ²⁵  that you neither bless nor curse Jacob.’ ²⁶ 

Kejadian 31:38

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.

Kejadian 31:49

31:49 It was also called Mizpah ²⁷  because he said, “May the Lord watch ²⁸  between us ²⁹  when we are out of sight of one another. ³⁰ 

Kejadian 32:16

32:16 He entrusted them to ³¹  his servants, who divided them into herds. ³²  He told his servants, “Pass over before me, and keep some distance between one herd and the next.”

Kejadian 34:5

34:5 When ³³  Jacob heard that Shechem ³⁴  had violated his daughter Dinah, his sons were with the livestock in the field. So Jacob remained silent ³⁵  until they came in.

Kejadian 41:4

41:4 The bad-looking, thin cows ate the seven fine-looking, fat cows. Then Pharaoh woke up.

Kejadian 41:7

41:7 The thin heads swallowed up the seven healthy and full heads. Then Pharaoh woke up and realized it was a dream. ³⁶ 

Kejadian 41:21

41:21 When they had eaten them, ³⁷  no one would have known ³⁸  that they had done so, for they were just as bad-looking as before. Then I woke up.

Kejadian 41:34

41:34 Pharaoh should do ³⁹  this – he should appoint ⁴⁰  officials ⁴¹  throughout the land to collect one-fifth of the produce of the land of Egypt ⁴²  during the seven years of abundance.

Kejadian 42:8-9

42:8 Joseph recognized his brothers, but they did not recognize him. 42:9 Then Joseph remembered ⁴³  the dreams he had dreamed about them, and he said to them, “You are spies; you have come to see if our land is vulnerable!” ⁴⁴ 

Kejadian 42:12

42:12 “No,” he insisted, “but you have come to see if our land is vulnerable.” ⁴⁵ 

[2:15]  ¹ tn The Hebrew verb נוּחַ (nuakh, translated here as “placed”) is a different verb than the one used in 2:8.

[2:15]  ² tn Traditionally translated “the Garden of Eden,” the context makes it clear that the garden (or orchard) was in Eden (making “Eden” a genitive of location).

[2:15]  ³ tn Heb “to work it and to keep it.”

[2:15]  sn Note that man’s task is to care for and maintain the trees of the orchard. Not until after the fall, when he is condemned to cultivate the soil, does this task change.

[3:24]  ⁴ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ⁵ tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ⁶ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)

[3:24]  ⁷ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[4:9]  ⁸ sn Where is Abel your brother? Again the Lord confronts a guilty sinner with a rhetorical question (see Gen 3:9-13), asking for an explanation of what has happened.

[4:9]  ⁹ tn Heb “The one guarding my brother [am] I?”

[4:9]  sn Am I my brother’s guardian? Cain lies and then responds with a defiant rhetorical question of his own in which he repudiates any responsibility for his brother. But his question is ironic, for he is responsible for his brother’s fate, especially if he wanted to kill him. See P. A. Riemann, “Am I My Brother’s Keeper?” Int 24 (1970): 482-91.

[24:6]  ¹⁰ tn Heb “guard yourself.”

[24:6]  ¹¹ tn The introductory clause “And Abraham said to him” has been moved to the end of the opening sentence of direct discourse in the translation for stylistic reasons.

[30:29]  ¹² 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]  ¹³ tn Heb “and how your cattle were with me.”

[30:31]  ¹⁴ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ¹⁵ tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ¹⁶ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ¹⁷ tn Heb “If you do for me this thing.”

[30:31]  ¹⁸ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[30:35]  ¹⁹ tn Heb “he”; the referent (Laban) has been specified in the translation for clarity.

[30:35]  ²⁰ tn Heb “and he gave [them] into the hand.”

[31:24]  ²¹ tn Heb “said to him.”

[31:24]  ²² tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ²³ tn Heb “lest you speak with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 29, is uncertain. Since Laban proceeded to speak to Jacob at length, it cannot mean to maintain silence. Nor does it seem to be a prohibition against criticism (see vv. 26-30). Most likely it refers to a formal pronouncement, whether it be a blessing or a curse. Laban was to avoid saying anything to Jacob that would be intended to enhance him or to harm him.

[31:29]  ²⁴ tn Heb “there is to my hand.”

[31:29]  ²⁵ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ²⁶ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:49]  ²⁷ tn Heb “and Mizpah.”

[31:49]  ²⁸ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ²⁹ tn Heb “between me and you.”

[31:49]  ³⁰ tn Heb “for we will be hidden, each man from his neighbor.”

[32:16]  ³¹ tn Heb “and he put them in the hand of.”

[32:16]  ³² tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[34:5]  ³³ tn The two disjunctive clauses in this verse (“Now Jacob heard…and his sons were”) are juxtaposed to indicate synchronic action.

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

[34:5]  ³⁵ 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.

[41:7]  ³⁶ tn Heb “And look, a dream.”

[41:7]  sn Pharaoh’s two dreams, as explained in the following verses, pertained to the economy of Egypt. Because of the Nile River, the land of Egypt weathered all kinds of famines – there was usually grain in Egypt, and if there was grain and water the livestock would flourish. These two dreams, however, indicated that poverty would overtake plenty and that the blessing of the herd and the field would cease.

[41:21]  ³⁷ tn Heb “when they went inside them.”

[41:21]  ³⁸ tn Heb “it was not known.”

[41:34]  ³⁹ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁴⁰ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁴¹ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ⁴² tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[42:9]  ⁴³ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ⁴⁴ tn Heb “to see the nakedness of the land you have come.”

[42:12]  ⁴⁵ tn Heb “and he said, ‘No, for the nakedness of the land you have come to see.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for clarity.