Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 3:8

The Judgment Oracles of God at the Fall

3:8 Then the man and his wife heard the sound of the Lord God moving about ⁴  in the orchard at the breezy time ⁵  of the day, and they hid ⁶  from the Lord God among the trees of the orchard.

Kejadian 21:10

21:10 So she said to Abraham, “Banish ⁷  that slave woman and her son, for the son of that slave woman will not be an heir along with my son Isaac!”

Kejadian 24:43

24:43 Here I am, standing by the spring. ⁸  When ⁹  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 30:38

30:38 Then he set up the peeled branches in all the watering troughs where the flocks came to drink. He set up the branches in front of the flocks when they were in heat and came to drink. ¹⁰ 

Kejadian 31:24

31:24 But God came to Laban the Aramean in a dream at night and warned him, ¹¹  “Be careful ¹²  that you neither bless nor curse Jacob.” ¹³ 

Kejadian 31:29

31:29 I have ¹⁴  the power to do you harm, but the God of your father told me last night, ‘Be careful ¹⁵  that you neither bless nor curse Jacob.’ ¹⁶ 

Kejadian 31:37

31:37 When you searched through all my goods, did you find anything that belonged to you? ¹⁷  Set it here before my relatives and yours, ¹⁸  and let them settle the dispute between the two of us! ¹⁹ 

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ²⁰  You always made me pay for every missing animal, ²¹  whether it was taken by day or at night.

Kejadian 31:50

31:50 If you mistreat my daughters or if you take wives besides my daughters, although no one else is with us, realize ²²  that God is witness to your actions.” ²³ 

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ²⁴  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ²⁵  Joseph replied. ²⁶ 

Kejadian 37:32

37:32 Then they brought the special tunic to their father ²⁷  and said, “We found this. Determine now whether it is your son’s tunic or not.”

Kejadian 44:26

44:26 But we replied, ‘We cannot go down there. ²⁸  If our youngest brother is with us, then we will go, ²⁹  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

[1:11]  ¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[3:8]  ⁴ tn The Hitpael participle of הָלָךְ (halakh, “to walk, to go”) here has an iterative sense, “moving” or “going about.” While a translation of “walking about” is possible, it assumes a theophany, the presence of the Lord God in a human form. This is more than the text asserts.

[3:8]  ⁵ tn The expression is traditionally rendered “cool of the day,” because the Hebrew word רוּחַ (ruakh) can mean “wind.” U. Cassuto (Genesis: From Adam to Noah, 152-54) concludes after lengthy discussion that the expression refers to afternoon when it became hot and the sun was beginning to decline. J. J. Niehaus (God at Sinai [SOTBT], 155-57) offers a different interpretation of the phrase, relating יוֹם (yom, usually understood as “day”) to an Akkadian cognate umu (“storm”) and translates the phrase “in the wind of the storm.” If Niehaus is correct, then God is not pictured as taking an afternoon stroll through the orchard, but as coming in a powerful windstorm to confront the man and woman with their rebellion. In this case קוֹל יְהוָה (qol yÿhvah, “sound of the Lord”) may refer to God’s thunderous roar, which typically accompanies his appearance in the storm to do battle or render judgment (e.g., see Ps 29).

[3:8]  ⁶ tn The verb used here is the Hitpael, giving the reflexive idea (“they hid themselves”). In v. 10, when Adam answers the Lord, the Niphal form is used with the same sense: “I hid.”

[21:10]  ⁷ tn Heb “drive out.” The language may seem severe, but Sarah’s maternal instincts sensed a real danger in that Ishmael was not treating Isaac with the proper respect.

[24:43]  ⁸ tn Heb “the spring of water.”

[24:43]  ⁹ tn Heb “and it will be.”

[30:38]  ¹⁰ sn He put the branches in front of the flocks…when they came to drink. It was generally believed that placing such “visual aids” before the animals as they were mating, it was possible to influence the appearance of their offspring. E. A. Speiser notes that “Jacob finds a way to outwit his father-in-law, through prenatal conditioning of the flock by visual aids – in conformance with universal folk beliefs” (Genesis [AB], 238). Nevertheless, in spite of Jacob’s efforts at animal husbandry, he still attributes the resulting success to God (see 31:5).

[31:24]  ¹¹ tn Heb “said to him.”

[31:24]  ¹² tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:24]  ¹³ 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]  ¹⁴ tn Heb “there is to my hand.”

[31:29]  ¹⁵ tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ¹⁶ 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.

[31:37]  ¹⁷ tn Heb “what did you find from all the goods of your house?”

[31:37]  ¹⁸ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ¹⁹ tn Heb “that they may decide between us two.”

[31:39]  ²⁰ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ²¹ 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.

[31:50]  ²² tn Heb “see.”

[31:50]  ²³ tn Heb “between me and you.”

[37:13]  ²⁴ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ²⁵ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ²⁶ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[37:32]  ²⁷ tn Heb “and they sent the special tunic and they brought [it] to their father.” The text as it stands is problematic. It sounds as if they sent the tunic on ahead and then came and brought it to their father. Some emend the second verb to a Qal form and read “and they came.” In this case, they sent the tunic on ahead.

[44:26]  ²⁸ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ²⁹ tn Heb “go down.”