Kejadian 2:5
Konteks2:5 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 17:1
Konteks17:1 When Abram was 99 years old, 4 the Lord appeared to him and said, 5 “I am the sovereign God. 6 Walk 7 before me 8 and be blameless. 9
Kejadian 22:6
Konteks22:6 Abraham took the wood for the burnt offering and put it on his son Isaac. Then he took the fire and the knife in his hand, 10 and the two of them walked on together.
Kejadian 24:54
Konteks24:54 After this, he and the men who were with him ate a meal and stayed there overnight. 11
When they got up in the morning, he said, “Let me leave now so I can return to my master.” 12
Kejadian 42:2
Konteks42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us 13 so that we may live 14 and not die.” 15
Kejadian 45:19
Konteks45:19 You are also commanded to say, 16 ‘Do this: Take for yourselves wagons from the land of Egypt for your little ones and for your wives. Bring your father and come.
Kejadian 46:29
Konteks46:29 Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, 17 he hugged his neck and wept on his neck for quite some time.
[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).
[17:1] 4 tn Heb “the son of ninety-nine years.”
[17:1] 5 tn Heb “appeared to Abram and said to him.” The proper name has been replaced by the pronoun (“him”) and the final phrase “to him” has been left untranslated for stylistic reasons.
[17:1] 6 tn The name אֵל שַׁדַּי (’el shadday, “El Shaddai”) has often been translated “God Almighty,” primarily because Jerome translated it omnipotens (“all powerful”) in the Latin Vulgate. There has been much debate over the meaning of the name. For discussion see W. F. Albright, “The Names Shaddai and Abram,” JBL 54 (1935): 173-210; R. Gordis, “The Biblical Root sdy-sd,” JTS 41 (1940): 34-43; and especially T. N. D. Mettinger, In Search of God, 69-72. Shaddai/El Shaddai is the sovereign king of the world who grants, blesses, and judges. In the Book of Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness. The patriarchs knew God primarily as El Shaddai (Exod 6:3). While the origin and meaning of this name are uncertain (see discussion below) its significance is clear. The name is used in contexts where God appears as the source of fertility and life. In Gen 17:1-8 he appeared to Abram, introduced himself as El Shaddai, and announced his intention to make the patriarch fruitful. In the role of El Shaddai God repeated these words (now elevated to the status of a decree) to Jacob (35:11). Earlier Isaac had pronounced a blessing on Jacob in which he asked El Shaddai to make Jacob fruitful (28:3). Jacob later prayed that his sons would be treated with mercy when they returned to Egypt with Benjamin (43:14). The fertility theme is not as apparent here, though one must remember that Jacob viewed Benjamin as the sole remaining son of the favored and once-barren Rachel (see 29:31; 30:22-24; 35:16-18). It is quite natural that he would appeal to El Shaddai to preserve Benjamin’s life, for it was El Shaddai’s miraculous power which made it possible for Rachel to give him sons in the first place. In 48:3 Jacob, prior to blessing Joseph’s sons, told him how El Shaddai appeared to him at Bethel (see Gen 28) and promised to make him fruitful. When blessing Joseph on his deathbed Jacob referred to Shaddai (we should probably read “El Shaddai,” along with a few Hebrew
[17:1] 7 tn Or “Live out your life.” The Hebrew verb translated “walk” is the Hitpael; it means “to walk back and forth; to walk about; to live out one’s life.”
[17:1] 8 tn Or “in my presence.”
[17:1] 9 tn There are two imperatives here: “walk…and be blameless [or “perfect”].” The second imperative may be purely sequential (see the translation) or consequential: “walk before me and then you will be blameless.” How one interprets the sequence depends on the meaning of “walk before”: (1) If it simply refers in a neutral way to serving the
[22:6] 10 sn He took the fire and the knife in his hand. These details anticipate the sacrifice that lies ahead.
[24:54] 11 tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”
[24:54] 12 tn Heb “Send me away to my master.”
[42:2] 13 tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.
[42:2] 14 tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.
[42:2] 15 tn The imperfect tense continues the nuance of the verb before it.
[45:19] 16 tn The words “to say” have been supplied in the translation for stylistic reasons.