Kejadian 2:5

2:5 Now ¹  no shrub of the field had yet grown on the earth, and no plant of the field ²  had yet sprouted, for the Lord God had not caused it to rain on the earth, and there was no man to cultivate the ground. ³ 

Kejadian 4:8

4:8 Cain said to his brother Abel, “Let’s go out to the field.” ⁴  While they were in the field, Cain attacked ⁵  his brother ⁶  Abel and killed him.

Kejadian 12:4

12:4 So Abram left, ⁷  just as the Lord had told him to do, ⁸  and Lot went with him. (Now ⁹  Abram was 75 years old ¹⁰  when he departed from Haran.)

Kejadian 12:10

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt ¹¹  to stay for a while ¹²  because the famine was severe. ¹³ 

Kejadian 14:8

14:8 Then the king of Sodom, the king of Gomorrah, the king of Admah, the king of Zeboiim, and the king of Bela (that is, Zoar) went out and prepared for battle. In the Valley of Siddim they met ¹⁴ 

Kejadian 24:10

24:10 Then the servant took ten of his master’s camels and departed with all kinds of gifts from his master at his disposal. ¹⁵  He journeyed ¹⁶  to the region of Aram Naharaim ¹⁷  and the city of Nahor.

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ¹⁸  when she was old, ¹⁹  and my master ²⁰  has given him everything he owns.

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ²¹  she quickly summoned ²²  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ²³ 

Kejadian 29:20

29:20 So Jacob worked for seven years to acquire Rachel. ²⁴  But they seemed like only a few days to him ²⁵  because his love for her was so great. ²⁶ 

Kejadian 31:10

31:10 “Once ²⁷  during breeding season I saw ²⁸  in a dream that the male goats mating with ²⁹  the flock were streaked, speckled, and spotted.

Kejadian 41:34

41:34 Pharaoh should do ³⁰  this – he should appoint ³¹  officials ³²  throughout the land to collect one-fifth of the produce of the land of Egypt ³³  during the seven years of abundance.

Kejadian 41:36

41:36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine.” ³⁴ 

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ³⁵  saying, ³⁶  “Certainly ³⁷  God has made me forget all my trouble and all my father’s house.”

Kejadian 44:29

44:29 If you take ³⁸  this one from me too and an accident happens to him, then you will bring down my gray hair ³⁹  in tragedy ⁴⁰  to the grave.’ ⁴¹ 

Kejadian 44:31

44:31 When he sees the boy is not with us, ⁴²  he will die, and your servants will bring down the gray hair of your servant our father in sorrow to the grave.

Kejadian 45:11

45:11 I will provide you with food ⁴³  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 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ⁴⁴  came to Joseph and said, “Give us food! Why should we die ⁴⁵  before your very eyes because our money has run out?”

Kejadian 47:20

47:20 So Joseph bought all the land of Egypt for Pharaoh. Each ⁴⁶  of the Egyptians sold his field, for the famine was severe. ⁴⁷  So the land became Pharaoh’s.

Kejadian 49:6

49:6 O my soul, do not come into their council,

do not be united to their assembly, my heart, ⁴⁸ 

for in their anger they have killed men,

and for pleasure they have hamstrung oxen.

Kejadian 50:25

50:25 Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

[2:5]  ¹ tn Heb “Now every sprig of the field before it was.” The verb forms, although appearing to be imperfects, are technically preterites coming after the adverb טֶּרֶם (terem). The word order (conjunction + subject + predicate) indicates a disjunctive clause, which provides background information for the following narrative (as in 1:2). Two negative clauses are given (“before any sprig…”, and “before any cultivated grain” existed), followed by two causal clauses explaining them, and then a positive circumstantial clause is given – again dealing with water as in 1:2 (water would well up).

[2:5]  ² tn The first term, שִׂיחַ (siakh), probably refers to the wild, uncultivated plants (see Gen 21:15; Job 30:4,7); whereas the second, עֵשֶׂב (’esev), refers to cultivated grains. It is a way of saying: “back before anything was growing.”

[2:5]  ³ tn The two causal clauses explain the first two disjunctive clauses: There was no uncultivated, general growth because there was no rain, and there were no grains because there was no man to cultivate the soil.

[2:5]  sn The last clause in v. 5, “and there was no man to cultivate the ground,” anticipates the curse and the expulsion from the garden (Gen 3:23).

[4:8]  ⁴ tc The MT has simply “and Cain said to Abel his brother,” omitting Cain’s words to Abel. It is possible that the elliptical text is original. Perhaps the author uses the technique of aposiopesis, “a sudden silence” to create tension. In the midst of the story the narrator suddenly rushes ahead to what happened in the field. It is more likely that the ancient versions (Samaritan Pentateuch, LXX, Vulgate, and Syriac), which include Cain’s words, “Let’s go out to the field,” preserve the original reading here. After writing אָחִיו (’akhiyv, “his brother”), a scribe’s eye may have jumped to the end of the form בַּשָּׂדֶה (basadeh, “to the field”) and accidentally omitted the quotation. This would be an error of virtual homoioteleuton. In older phases of the Hebrew script the sequence יו (yod-vav) on אָחִיו is graphically similar to the final ה (he) on בַּשָּׂדֶה.

[4:8]  ⁵ tn Heb “arose against” (in a hostile sense).

[4:8]  ⁶ sn The word “brother” appears six times in vv. 8-11, stressing the shocking nature of Cain’s fratricide (see 1 John 3:12).

[12:4]  ⁷ sn So Abram left. This is the report of Abram’s obedience to God’s command (see v. 1).

[12:4]  ⁸ tn Heb “just as the Lord said to him.”

[12:4]  ⁹ tn The disjunctive clause (note the pattern conjunction + subject + implied “to be” verb) is parenthetical, telling the age of Abram when he left Haran.

[12:4]  ¹⁰ tn Heb “was the son of five years and seventy year[s].”

[12:4]  sn Terah was 70 years old when he became the father of Abram, Nahor, and Haran (Gen 11:26). Terah was 205 when he died in Haran (11:32). Abram left Haran at the age of 75 after his father died. Abram was born when Terah was 130. Abram was not the firstborn – he is placed first in the list of three because of his importance. The same is true of the list in Gen 10:1 (Shem, Ham and Japheth). Ham was the youngest son (9:24). Japheth was the older brother of Shem (10:21), so the birth order of Noah’s sons was Japheth, Shem, and Ham.

[12:10]  ¹¹ sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

[12:10]  ¹² tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

[12:10]  ¹³ tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

[14:8]  ¹⁴ tn Heb “against.”

[24:10]  ¹⁵ tn Heb “and every good thing of his master was in his hand.” The disjunctive clause is circumstantial, explaining that he took all kinds of gifts to be used at his discretion.

[24:10]  ¹⁶ tn Heb “and he arose and went.”

[24:10]  ¹⁷ tn The words “the region of” are not in the Hebrew text, but are supplied in the translation for clarity.

[24:10]  sn Aram Naharaim means in Hebrew “Aram of the Two Rivers,” a region in northern Mesopotamia.

[24:36]  ¹⁸ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ¹⁹ tn Heb “after her old age.”

[24:36]  ²⁰ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[27:42]  ²¹ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ²² tn Heb “she sent and called for.”

[27:42]  ²³ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[29:20]  ²⁴ tn Heb “in exchange for Rachel.”

[29:20]  ²⁵ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ²⁶ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[31:10]  ²⁷ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ²⁸ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ²⁹ tn Heb “going up on,” that is, mounting for intercourse.

[41:34]  ³⁰ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ³¹ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ³² 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]  ³³ 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.

[41:36]  ³⁴ tn Heb “and the land will not be cut off in the famine.”

[41:51]  ³⁵ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ³⁶ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ³⁷ tn Or “for.”

[44:29]  ³⁸ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

[44:29]  ³⁹ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

[44:29]  ⁴⁰ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

[44:29]  ⁴¹ tn Heb “to Sheol,” the dwelling place of the dead.

[44:31]  ⁴² tn Heb “when he sees that there is no boy.”

[45:11]  ⁴³ 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.”

[47:15]  ⁴⁴ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ⁴⁵ tn The imperfect verbal form has a deliberative force here.

[47:20]  ⁴⁶ tn The Hebrew text connects this clause with the preceding one with a causal particle (כִּי, ki). The translation divides the clauses into two sentences for stylistic reasons.

[47:20]  ⁴⁷ tn The Hebrew text adds “upon them.” This has not been included in the translation for stylistic reasons.

[49:6]  ⁴⁸ tn The Hebrew text reads “my glory,” but it is preferable to repoint the form and read “my liver.” The liver was sometimes viewed as the seat of the emotions and will (see HALOT 456 s.v. II כָּבֵד) for which the heart is the modern equivalent.