Kejadian 2:19

2:19 The Lord God formed ¹  out of the ground every living animal of the field and every bird of the air. He brought them to the man to see what he would ²  name them, and whatever the man called each living creature, that was its name.

Kejadian 3:24

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

Kejadian 18:19

18:19 I have chosen him ⁷  so that he may command his children and his household after him to keep ⁸  the way of the Lord by doing ⁹  what is right and just. Then the Lord will give ¹⁰  to Abraham what he promised ¹¹  him.”

Kejadian 19:1

The Destruction of Sodom and Gomorrah

19:1 The two angels came to Sodom in the evening while ¹²  Lot was sitting in the city’s gateway. ¹³  When Lot saw them, he got up to meet them and bowed down with his face toward the ground.

Kejadian 23:13

23:13 and said to Ephron in their hearing, “Hear me, if you will. I pay ¹⁴  to you the price ¹⁵  of the field. Take it from me so that I may ¹⁶  bury my dead there.”

Kejadian 26:7

26:7 When the men of that place asked him about his wife, he replied, “She is my sister.” ¹⁷  He was afraid to say, “She is my wife,” for he thought to himself, ¹⁸  “The men of this place will kill me to get ¹⁹  Rebekah because she is very beautiful.”

Kejadian 34:30

34:30 Then Jacob said to Simeon and Levi, “You have brought ruin ²⁰  on me by making me a foul odor ²¹  among the inhabitants of the land – among the Canaanites and the Perizzites. I ²²  am few in number; they will join forces against me and attack me, and both I and my family will be destroyed!”

Kejadian 38:25

38:25 While they were bringing her out, she sent word ²³  to her father-in-law: “I am pregnant by the man to whom these belong.” ²⁴  Then she said, “Identify ²⁵  the one to whom the seal, cord, and staff belong.”

Kejadian 42:38

42:38 But Jacob ²⁶  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ²⁷  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ²⁸  in sorrow to the grave.” ²⁹ 

Kejadian 46:34

46:34 Tell him, ‘Your servants have taken care of cattle ³⁰  from our youth until now, both we and our fathers,’ so that you may live in the land of Goshen, ³¹  for everyone who takes care of sheep is disgusting ³²  to the Egyptians.”

[2:19]  ¹ tn Or “fashioned.” To harmonize the order of events with the chronology of chapter one, some translate the prefixed verb form with vav (ו) consecutive as a past perfect (“had formed,” cf. NIV) here. (In chapter one the creation of the animals preceded the creation of man; here the animals are created after the man.) However, it is unlikely that the Hebrew construction can be translated in this way in the middle of this pericope, for the criteria for unmarked temporal overlay are not present here. See S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 84-88, and especially R. Buth, “Methodological Collision between Source Criticism and Discourse Analysis,” Biblical Hebrew and Discourse Linguistics, 138-54. For a contrary viewpoint see IBHS 552-53 §33.2.3 and C. J. Collins, “The Wayyiqtol as ‘Pluperfect’: When and Why,” TynBul 46 (1995): 117-40.

[2:19]  ² tn The imperfect verb form is future from the perspective of the past time narrative.

[3:24]  ³ 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]  ⁴ tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ⁵ 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]  ⁶ 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.

[18:19]  ⁷ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ⁸ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ⁹ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ¹⁰ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ¹¹ tn Heb “spoke to.”

[19:1]  ¹² tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.

[19:1]  ¹³ tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.

[19:1]  sn The expression sitting in the city’s gateway may mean that Lot was exercising some type of judicial function (see the use of the idiom in 2 Sam 19:8; Jer 26:10; 38:7; 39:3).

[23:13]  ¹⁴ tn Heb “give.”

[23:13]  ¹⁵ tn Heb “silver.”

[23:13]  ¹⁶ tn After the imperative, the cohortative with the prefixed conjunction expresses purpose or result.

[26:7]  ¹⁷ sn Rebekah, unlike Sarah, was not actually her husband’s sister.

[26:7]  ¹⁸ tn Heb “lest.” The words “for he thought to himself” are supplied because the next clause is written with a first person pronoun, showing that Isaac was saying or thinking this.

[26:7]  ¹⁹ tn Heb “kill me on account of.”

[34:30]  ²⁰ tn The traditional translation is “troubled me” (KJV, ASV), but the verb refers to personal or national disaster and suggests complete ruin (see Josh 7:25, Judg 11:35, Prov 11:17). The remainder of the verse describes the “trouble” Simeon and Levi had caused.

[34:30]  ²¹ tn In the causative stem the Hebrew verb בָּאַשׁ (ba’ash) means “to cause to stink, to have a foul smell.” In the contexts in which it is used it describes foul smells, stenches, or things that are odious. Jacob senses that the people in the land will find this act terribly repulsive. See P. R. Ackroyd, “The Hebrew Root באשׁ,” JTS 2 (1951): 31-36.

[34:30]  ²² tn Jacob speaks in the first person as the head and representative of the entire family.

[38:25]  ²³ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

[38:25]  ²⁴ tn Heb “who these to him.”

[38:25]  ²⁵ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[42:38]  ²⁶ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ²⁷ sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ²⁸ 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.

[42:38]  ²⁹ tn Heb “to Sheol,” the dwelling place of the dead.

[46:34]  ³⁰ tn Heb “your servants are men of cattle.”

[46:34]  ³¹ 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]  ³² 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.