Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ¹  It was so. ² 

Kejadian 1:10

1:10 God called the dry ground “land” ³  and the gathered waters he called “seas.” God saw that it was good.

Kejadian 1:12

1:12 The land produced vegetation – plants yielding seeds according to their kinds, and trees bearing fruit with seed in it according to their kinds. God saw that it was good.

Kejadian 2:17

2:17 but ⁴  you must not eat ⁵  from the tree of the knowledge of good and evil, for when ⁶  you eat from it you will surely die.” ⁷ 

Kejadian 3:3

3:3 but concerning the fruit of the tree that is in the middle of the orchard God said, ‘You must not eat from it, and you must not touch it, ⁸  or else you will die.’” ⁹ 

Kejadian 5:29

5:29 He named him Noah, ¹⁰  saying, “This one will bring us comfort ¹¹  from our labor and from the painful toil of our hands because of the ground that the Lord has cursed.”

Kejadian 6:2

6:2 the sons of God ¹²  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 7:3

7:3 and also seven ¹³  of every kind of bird in the sky, male and female, ¹⁴  to preserve their offspring ¹⁵  on the face of the earth.

Kejadian 7:16

7:16 Those that entered were male and female, ¹⁶  just as God commanded him. Then the Lord shut him in.

Kejadian 10:19

10:19 and the borders of Canaan extended ¹⁷  from Sidon ¹⁸  all the way to ¹⁹  Gerar as far as Gaza, and all the way to ²⁰  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

Kejadian 12:2

12:2 Then I will make you ²¹  into a great nation, and I will bless you, ²² 

and I will make your name great, ²³ 

so that you will exemplify divine blessing. ²⁴ 

Kejadian 12:12

12:12 When the Egyptians see you they will say, ‘This is his wife.’ Then they will kill me but will keep you alive. ²⁵ 

Kejadian 14:9

14:9 Kedorlaomer king of Elam, Tidal king of nations, ²⁶  Amraphel king of Shinar, and Arioch king of Ellasar. Four kings fought against ²⁷  five.

Kejadian 14:20

14:20 Worthy of praise is ²⁸  the Most High God,

who delivered ²⁹  your enemies into your hand.”

Abram gave Melchizedek ³⁰  a tenth of everything.

Kejadian 16:3

16:3 So after Abram had lived ³¹  in Canaan for ten years, Sarai, Abram’s wife, gave Hagar, her Egyptian servant, ³²  to her husband to be his wife. ³³ 

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ³⁴  pregnant

and are about to give birth ³⁵  to a son.

You are to name him Ishmael, ³⁶ 

for the Lord has heard your painful groans. ³⁷ 

Kejadian 17:4-5

17:4 “As for me, ³⁸  this ³⁹  is my covenant with you: You will be the father of a multitude of nations. 17:5 No longer will your name be ⁴⁰  Abram. Instead, your name will be Abraham ⁴¹  because I will make you ⁴²  the father of a multitude of nations.

Kejadian 17:10

17:10 This is my requirement that you and your descendants after you must keep: ⁴³  Every male among you must be circumcised. ⁴⁴ 

Kejadian 17:27

17:27 All the men of his household, whether born in his household or bought with money from a foreigner, were circumcised with him.

Kejadian 21:2

21:2 So Sarah became pregnant ⁴⁵  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 23:15

23:15 “Hear me, my lord. The land is worth ⁴⁶  400 pieces of silver, ⁴⁷  but what is that between me and you? So bury your dead.”

Kejadian 23:18

23:18 as his property in the presence of the sons of Heth before all who entered the gate of Ephron’s city. ⁴⁸ 

Kejadian 24:60

24:60 They blessed Rebekah with these words: ⁴⁹ 

“Our sister, may you become the mother ⁵⁰  of thousands of ten thousands!

May your descendants possess the strongholds ⁵¹  of their enemies.”

Kejadian 25:13

25:13 These are the names of Ishmael’s sons, by their names according to their records: ⁵²  Nebaioth (Ishmael’s firstborn), Kedar, Adbeel, Mibsam,

Kejadian 27:4

27:4 Then prepare for me some tasty food, the kind I love, and bring it to me. Then ⁵³  I will eat it so that I may bless you ⁵⁴  before I die.”

Kejadian 27:7

27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ⁵⁵  it and bless you ⁵⁶  in the presence of the Lord ⁵⁷  before I die.’

Kejadian 27:9

27:9 Go to the flock and get me two of the best young goats. I’ll prepare ⁵⁸  them in a tasty way for your father, just the way he loves them.

Kejadian 27:12

27:12 My father may touch me! Then he’ll think I’m mocking him ⁵⁹  and I’ll bring a curse on myself instead of a blessing.”

Kejadian 27:28

27:28 May God give you

the dew of the sky ⁶⁰ 

and the richness ⁶¹  of the earth,

and plenty of grain and new wine.

Kejadian 27:40

27:40 You will live by your sword

but you will serve your brother.

When you grow restless,

you will tear off his yoke

from your neck.” ⁶² 

Kejadian 30:36

30:36 Then he separated them from Jacob by a three-day journey, ⁶³  while ⁶⁴  Jacob was taking care of the rest of Laban’s flocks.

Kejadian 31:48

31:48 Laban said, “This pile of stones is a witness of our agreement ⁶⁵  today.” That is why it was called Galeed.

Kejadian 34:10

34:10 You may live ⁶⁶  among us, and the land will be open to you. ⁶⁷  Live in it, travel freely in it, ⁶⁸  and acquire property in it.”

Kejadian 34:19

34:19 The young man did not delay in doing what they asked ⁶⁹  because he wanted Jacob’s daughter Dinah ⁷⁰  badly. (Now he was more important ⁷¹  than anyone in his father’s household.) ⁷² 

Kejadian 35:14

35:14 So Jacob set up a sacred stone pillar in the place where God spoke with him. ⁷³  He poured out a drink offering on it, and then he poured oil on it. ⁷⁴ 

Kejadian 37:27

37:27 Come, let’s sell him to the Ishmaelites, but let’s not lay a hand on him, ⁷⁵  for after all, he is our brother, our own flesh.” His brothers agreed. ⁷⁶ 

Kejadian 38:5

38:5 Then she had ⁷⁷  yet another son, whom she named Shelah. She gave birth to him in Kezib. ⁷⁸ 

Kejadian 40:19

40:19 In three more days Pharaoh will decapitate you ⁷⁹  and impale you on a pole. Then the birds will eat your flesh from you.”

Kejadian 41:46

41:46 Now Joseph was 30 years old ⁸⁰  when he began serving ⁸¹  Pharaoh king of Egypt. Joseph was commissioned by ⁸²  Pharaoh and was in charge of ⁸³  all the land of Egypt.

Kejadian 41:57

41:57 People from every country ⁸⁴  came to Joseph in Egypt to buy grain because the famine was severe throughout the earth.

Kejadian 42:9

42:9 Then Joseph remembered ⁸⁵  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!” ⁸⁶ 

Kejadian 42:19

42:19 If you are honest men, leave one of your brothers confined here in prison ⁸⁷  while the rest of you go ⁸⁸  and take grain back for your hungry families. ⁸⁹ 

Kejadian 43:2

43:2 When they finished eating the grain they had brought from Egypt, their father said to them, “Return, buy us a little more food.”

Kejadian 43:22

43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

Kejadian 46:17

46:17 The sons of Asher:

Imnah, Ishvah, Ishvi, Beriah, and Serah their sister.

The sons of Beriah were Heber and Malkiel.

Kejadian 46:20

46:20 Manasseh and Ephraim were born to Joseph in the land of Egypt. Asenath daughter of Potiphera, priest of On, ⁹⁰  bore them to him.

Kejadian 46:25

46:25 These were the sons of Bilhah, whom Laban gave to Rachel his daughter. She bore these to Jacob, seven in all.

[1:7]  ¹ tn Heb “the expanse.”

[1:7]  ² tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[1:10]  ³ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[2:17]  ⁴ tn The disjunctive clause here indicates contrast: “but from the tree of the knowledge….”

[2:17]  ⁵ tn The negated imperfect verb form indicates prohibition, “you must not eat.”

[2:17]  ⁶ tn Or “in the very day, as soon as.” If one understands the expression to have this more precise meaning, then the following narrative presents a problem, for the man does not die physically as soon as he eats from the tree. In this case one may argue that spiritual death is in view. If physical death is in view here, there are two options to explain the following narrative: (1) The following phrase “You will surely die” concerns mortality which ultimately results in death (a natural paraphrase would be, “You will become mortal”), or (2) God mercifully gave man a reprieve, allowing him to live longer than he deserved.

[2:17]  ⁷ tn Heb “dying you will die.” The imperfect verb form here has the nuance of the specific future because it is introduced with the temporal clause, “when you eat…you will die.” That certainty is underscored with the infinitive absolute, “you will surely die.”

[2:17]  sn The Hebrew text (“dying you will die”) does not refer to two aspects of death (“dying spiritually, you will then die physically”). The construction simply emphasizes the certainty of death, however it is defined. Death is essentially separation. To die physically means separation from the land of the living, but not extinction. To die spiritually means to be separated from God. Both occur with sin, although the physical alienation is more gradual than instant, and the spiritual is immediate, although the effects of it continue the separation.

[3:3]  ⁸ sn And you must not touch it. The woman adds to God’s prohibition, making it say more than God expressed. G. von Rad observes that it is as though she wanted to set a law for herself by means of this exaggeration (Genesis [OTL], 86).

[3:3]  ⁹ tn The Hebrew construction is פֶּן (pen) with the imperfect tense, which conveys a negative purpose: “lest you die” = “in order that you not die.” By stating the warning in this way, the woman omits the emphatic infinitive used by God (“you shall surely die,” see 2:17).

[5:29]  ¹⁰ sn The name Noah appears to be related to the Hebrew word נוּחַ (nuakh, “to rest”). There are several wordplays on the name “Noah” in the story of the flood.

[5:29]  ¹¹ tn The Hebrew verb יְנַחֲמֵנוּ (yÿnakhamenu) is from the root נָחָם (nakham), which means “to comfort” in the Piel verbal stem. The letters נ (nun) and ח (heth) pick up the sounds in the name “Noah,” forming a paronomasia on the name. They are not from the same verbal root, and so the connection is only by sound. Lamech’s sentiment reflects the oppression of living under the curse on the ground, but also expresses the hope for relief in some way through the birth of Noah. His words proved to be ironic but prophetic. The relief would come with a new beginning after the flood. See E. G. Kraeling, “The Interpretations of the Name Noah in Genesis 5:29,” JBL 48 (1929): 138-43.

[6:2]  ¹² sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[7:3]  ¹³ tn Or “seven pairs” (cf. NRSV).

[7:3]  ¹⁴ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ¹⁵ tn Heb “to keep alive offspring.”

[7:16]  ¹⁶ tn Heb “Those that went in, male and female from all flesh they went in.”

[10:19]  ¹⁷ tn Heb “were.”

[10:19]  ¹⁸ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ¹⁹ tn Heb “as you go.”

[10:19]  ²⁰ tn Heb “as you go.”

[12:2]  ²¹ tn The three first person verbs in v. 2a should be classified as cohortatives. The first two have pronominal suffixes, so the form itself does not indicate a cohortative. The third verb form is clearly cohortative.

[12:2]  ²² sn I will bless you. The blessing of creation is now carried forward to the patriarch. In the garden God blessed Adam and Eve; in that blessing he gave them (1) a fruitful place, (2) endowed them with fertility to multiply, and (3) made them rulers over creation. That was all ruined at the fall. Now God begins to build his covenant people; in Gen 12-22 he promises to give Abram (1) a land flowing with milk and honey, (2) a great nation without number, and (3) kingship.

[12:2]  ²³ tn Or “I will make you famous.”

[12:2]  ²⁴ tn Heb “and be a blessing.” The verb form הְיֵה (hÿyeh) is the Qal imperative of the verb הָיָה (hayah). The vav (ו) with the imperative after the cohortatives indicates purpose or consequence. What does it mean for Abram to “be a blessing”? Will he be a channel or source of blessing for others, or a prime example of divine blessing? A similar statement occurs in Zech 8:13, where God assures his people, “You will be a blessing,” in contrast to the past when they “were a curse.” Certainly “curse” here does not refer to Israel being a source of a curse, but rather to the fact that they became a curse-word or byword among the nations, who regarded them as the epitome of an accursed people (see 2 Kgs 22:19; Jer 42:18; 44:8, 12, 22). Therefore the statement “be a blessing” seems to refer to Israel being transformed into a prime example of a blessed people, whose name will be used in blessing formulae, rather than in curses. If the statement “be a blessing” is understood in the same way in Gen 12:2, then it means that God would so bless Abram that other nations would hear of his fame and hold him up as a paradigm of divine blessing in their blessing formulae.

[12:12]  ²⁵ tn The Piel of the verb חָיָה (khayah, “to live”) means “to keep alive, to preserve alive,” and in some places “to make alive.” See D. Marcus, “The Verb ‘to Live’ in Ugaritic,” JSS 17 (1972): 76-82.

[14:9]  ²⁶ tn Or “Goyim.” See the note on the word “nations” in 14:1.

[14:9]  ²⁷ tn The Hebrew text has simply “against.” The word “fought” is supplied in the translation for stylistic reasons.

[14:20]  ²⁸ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ²⁹ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ³⁰ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[16:3]  ³¹ tn Heb “at the end of ten years, to live, Abram.” The prepositional phrase introduces the temporal clause, the infinitive construct serves as the verb, and the name “Abram” is the subject.

[16:3]  ³² tn Heb “the Egyptian, her female servant.”

[16:3]  ³³ sn To be his wife. Hagar became a slave wife, not on equal standing with Sarai. However, if Hagar produced the heir, she would be the primary wife in the eyes of society. When this eventually happened, Hagar become insolent, prompting Sarai’s anger.

[16:11]  ³⁴ tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ³⁵ tn The active participle refers here to something that is about to happen.

[16:11]  ³⁶ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ³⁷ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[17:4]  ³⁸ tn Heb “I.”

[17:4]  ³⁹ tn Heb “is” (הִנֵּה, hinneh).

[17:5]  ⁴⁰ tn Heb “will your name be called.”

[17:5]  ⁴¹ sn Your name will be Abraham. The renaming of Abram was a sign of confirmation to the patriarch. Every time the name was used it would be a reminder of God’s promise. “Abram” means “exalted father,” probably referring to Abram’s father Terah. The name looks to the past; Abram came from noble lineage. The name “Abraham” is a dialectical variant of the name Abram. But its significance is in the wordplay with אַב־הֲמוֹן (’av-hamon, “the father of a multitude,” which sounds like אַבְרָהָם, ’avraham, “Abraham”). The new name would be a reminder of God’s intention to make Abraham the father of a multitude. For a general discussion of renaming, see O. Eissfeldt, “Renaming in the Old Testament,” Words and Meanings, 70-83.

[17:5]  ⁴² tn The perfect verbal form is used here in a rhetorical manner to emphasize God’s intention.

[17:10]  ⁴³ tn Heb “This is my covenant that you must keep between me and you and your descendants after you.”

[17:10]  ⁴⁴ sn For a discussion of male circumcision as the sign of the covenant in this passage see M. V. Fox, “The Sign of the Covenant: Circumcision in the Light of the Priestly ‘ot Etiologies,” RB 81 (1974): 557-96.

[21:2]  ⁴⁵ tn Or “she conceived.”

[23:15]  ⁴⁶ tn The word “worth” has been supplied in the translation for stylistic reasons.

[23:15]  ⁴⁷ sn Four hundred pieces of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 4.6 kilograms, or 160 ounces (about 10 pounds).

[23:18]  ⁴⁸ tn Heb “his city”; the referent (Ephron) has been specified in the translation for clarity.

[23:18]  sn See G. M. Tucker, “The Legal Background of Genesis 23,” JBL 85 (1966):77-84; and M. R. Lehmann, “Abraham’s Purchase of Machpelah and Hittite Law,” BASOR 129 (1953): 15-18.

[24:60]  ⁴⁹ tn Heb “and said to her.”

[24:60]  ⁵⁰ tn Heb “become thousands of ten thousands.”

[24:60]  sn May you become the mother of thousands of ten thousands. The blessing expresses their prayer that she produce children and start a family line that will greatly increase (cf. Gen 17:16).

[24:60]  ⁵¹ tn Heb “gate,” which here stands for a walled city. In an ancient Near Eastern city the gate complex was the main area of defense (hence the translation “stronghold”). A similar phrase occurs in Gen 22:17.

[25:13]  ⁵² tn The meaning of this line is not easily understood. The sons of Ishmael are listed here “by their names” and “according to their descendants.”

[27:4]  ⁵³ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:4]  ⁵⁴ tn Heb “so that my soul may bless you.” The use of נַפְשִׁי (nafshi, “my soul”) as the subject emphasizes that the blessing will be made with all Isaac’s desire and vitality. The conjunction “so that” closely relates the meal to the blessing, suggesting that this will be a ritual meal in conjunction with the giving of a formal blessing.

[27:7]  ⁵⁵ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ⁵⁶ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ⁵⁷ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:9]  ⁵⁸ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:12]  ⁵⁹ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

[27:28]  ⁶⁰ tn Heb “and from the dew of the sky.”

[27:28]  ⁶¹ tn Heb “and from the fatness.”

[27:40]  ⁶² sn You will tear off his yoke from your neck. It may be that this prophetic blessing found its fulfillment when Jerusalem fell and Edom got its revenge. The oracle makes Edom subservient to Israel and suggests the Edomites would live away from the best land and be forced to sustain themselves by violent measures.

[30:36]  ⁶³ tn Heb “and he put a journey of three days between himself and Jacob.”

[30:36]  sn Three days’ traveling distance from Jacob. E. A. Speiser observes, “Laban is delighted with the terms, and promptly proceeds to violate the spirit of the bargain by removing to a safe distance all the grown animals that would be likely to produce the specified spots” (Genesis [AB], 238). Laban apparently thought that by separating out the spotted, striped, and dark colored animals he could minimize the production of spotted, striped, or dark offspring that would then belong to Jacob.

[30:36]  ⁶⁴ tn The disjunctive clause (introduced by the vav with subject) is circumstantial/temporal; Laban removed the animals while Jacob was taking care of the rest.

[31:48]  ⁶⁵ tn Heb “a witness between me and you.”

[34:10]  ⁶⁶ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ⁶⁷ tn Heb “before you.”

[34:10]  ⁶⁸ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[34:19]  ⁶⁹ tn Heb “doing the thing.”

[34:19]  ⁷⁰ tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ⁷¹ tn The Hebrew verb כָּבֵד (kaved), translated “was…important,” has the primary meaning “to be heavy,” but here carries a secondary sense of “to be important” (that is, “heavy” in honor or respect).

[34:19]  ⁷² tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[35:14]  ⁷³ tn Heb “and Jacob set up a sacred pillar in the place where he spoke with him, a sacred pillar of stone” (see the notes on the term “sacred stone” in Gen 28:18). This passage stands parallel to Gen 28:18-19, where Jacob set up a sacred stone, poured oil on it, and called the place Bethel. Some commentators see these as two traditions referring to the same event, but it is more likely that Jacob reconsecrated the place in fulfillment of the vow he had made here earlier. In support of this is the fact that the present narrative alludes to and is built on the previous one.

[35:14]  ⁷⁴ tn The verb נָסַךְ (nasakh) means “to pour out, to make libations,” and the noun נֶסֶךְ (nesekh) is a “drink-offering,” usually of wine or of blood. The verb יָצַק (yatsaq) means “to pour out,” often of anointing oil, but of other elements as well.

[37:27]  ⁷⁵ tn Heb “let not our hand be upon him.”

[37:27]  ⁷⁶ tn Heb “listened.”

[38:5]  ⁷⁷ tn Heb “and she added again and she gave birth.” The first verb and the adverb emphasize that she gave birth once more.

[38:5]  ⁷⁸ tn Or “and he [i.e., Judah] was in Kezib when she gave birth to him.”

[40:19]  ⁷⁹ tn Heb “Pharaoh will lift up your head from upon you.” Joseph repeats the same expression from the first interpretation (see v. 13), but with the added words “from upon you,” which allow the statement to have a more literal and ominous meaning – the baker will be decapitated.

[41:46]  ⁸⁰ tn Heb “a son of thirty years.”

[41:46]  ⁸¹ tn Heb “when he stood before.”

[41:46]  ⁸² tn Heb “went out from before.”

[41:46]  ⁸³ tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”

[41:57]  ⁸⁴ tn Heb “all the earth,” which refers here (by metonymy) to the people of the earth. Note that the following verb is plural in form, indicating that the inhabitants of the earth are in view.

[42:9]  ⁸⁵ sn You are spies. Joseph wanted to see how his brothers would react if they were accused of spying.

[42:9]  ⁸⁶ tn Heb “to see the nakedness of the land you have come.”

[42:19]  ⁸⁷ tn Heb “bound in the house of your prison.”

[42:19]  ⁸⁸ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ⁸⁹ tn Heb “[for] the hunger of your households.”

[46:20]  ⁹⁰ sn On is another name for the city of Heliopolis.