Kejadian 2:7

2:7 The Lord God formed ¹  the man from the soil of the ground ²  and breathed into his nostrils the breath of life, ³  and the man became a living being. ⁴ 

Kejadian 2:20

2:20 So the man named all the animals, the birds of the air, and the living creatures of the field, but for Adam ⁵  no companion who corresponded to him was found. ⁶ 

Kejadian 7:1

7:1 The Lord said to Noah, “Come into the ark, you and all your household, for I consider you godly among this generation. ⁷ 

Kejadian 8:22

8:22 “While the earth continues to exist, ⁸ 

planting time ⁹  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Kejadian 14:10

14:10 Now the Valley of Siddim was full of tar pits. ¹⁰  When the kings of Sodom and Gomorrah fled, they fell into them, ¹¹  but some survivors ¹²  fled to the hills. ¹³ 

Kejadian 15:17

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch ¹⁴  passed between the animal parts. ¹⁵ 

Kejadian 18:30

18:30 Then Abraham ¹⁶  said, “May the Lord not be angry ¹⁷  so that I may speak! ¹⁸  What if thirty are found there?” He replied, “I will not do it if I find thirty there.”

Kejadian 19:5

19:5 They shouted to Lot, ¹⁹  “Where are the men who came to you tonight? Bring them out to us so we can have sex ²⁰  with them!”

Kejadian 19:17

19:17 When they had brought them outside, they ²¹  said, “Run ²²  for your lives! Don’t look ²³  behind you or stop anywhere in the valley! ²⁴  Escape to the mountains or you will be destroyed!”

Kejadian 21:17

21:17 But God heard the boy’s voice. ²⁵  The angel of God called to Hagar from heaven and asked her, “What is the matter, ²⁶  Hagar? Don’t be afraid, for God has heard ²⁷  the boy’s voice right where he is crying.

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ²⁸  to this land? Must I then ²⁹  take your son back to the land from which you came?”

Kejadian 24:12

24:12 He prayed, “O Lord, God of my master Abraham, guide me today. ³⁰  Be faithful ³¹  to my master Abraham.

Kejadian 24:42

24:42 When I came to the spring today, I prayed, ‘O Lord, God of my master Abraham, if you have decided to make my journey successful, ³²  may events unfold as follows: ³³ 

Kejadian 24:67

24:67 Then Isaac brought Rebekah ³⁴  into his mother Sarah’s tent. He took her ³⁵  as his wife and loved her. ³⁶  So Isaac was comforted after his mother’s death. ³⁷ 

Kejadian 28:5

28:5 So Isaac sent Jacob on his way, and he went to Paddan Aram, to Laban son of Bethuel the Aramean and brother of Rebekah, the mother of Jacob and Esau.

Kejadian 28:14

28:14 Your descendants will be like the dust of the earth, ³⁸  and you will spread out ³⁹  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ⁴⁰  using your name and that of your descendants. ⁴¹ 

Kejadian 30:32

30:32 Let me walk among ⁴²  all your flocks today and remove from them every speckled or spotted sheep, every dark-colored lamb, ⁴³  and the spotted or speckled goats. ⁴⁴  These animals will be my wages. ⁴⁵ 

Kejadian 31:10

31:10 “Once ⁴⁶  during breeding season I saw ⁴⁷  in a dream that the male goats mating with ⁴⁸  the flock were streaked, speckled, and spotted.

Kejadian 31:35

31:35 Rachel ⁴⁹  said to her father, “Don’t be angry, ⁵⁰  my lord. I cannot stand up ⁵¹  in your presence because I am having my period.” ⁵²  So he searched thoroughly, ⁵³  but did not find the idols.

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ⁵⁴  You always made me pay for every missing animal, ⁵⁵  whether it was taken by day or at night.

Kejadian 31:52

31:52 “This pile of stones and the pillar are reminders that I will not pass beyond this pile to come to harm you and that you will not pass beyond this pile and this pillar to come to harm me. ⁵⁶ 

Kejadian 33:2

33:2 He put the servants and their children in front, with Leah and her children behind them, and Rachel and Joseph behind them. ⁵⁷ 

Kejadian 33:18

33:18 After he left Paddan Aram, Jacob came safely to the city of Shechem in the land of Canaan, and he camped near ⁵⁸  the city.

Kejadian 34:11

34:11 Then Shechem said to Dinah’s ⁵⁹  father and brothers, “Let me find favor in your sight, and whatever you require of me ⁶⁰  I’ll give. ⁶¹ 

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ⁶²  Rachel went into labor ⁶³  – and her labor was hard.

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ⁶⁴  They hated him even more ⁶⁵  because of his dream and because of what he said. ⁶⁶ 

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ⁶⁷  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ⁶⁸  Joseph replied. ⁶⁹ 

Kejadian 37:21

37:21 When Reuben heard this, he rescued Joseph ⁷⁰  from their hands, ⁷¹  saying, ⁷²  “Let’s not take his life!” ⁷³ 

Kejadian 38:24

38:24 After three months Judah was told, ⁷⁴  “Your daughter-in-law Tamar has turned to prostitution, ⁷⁵  and as a result she has become pregnant.” ⁷⁶  Judah said, “Bring her out and let her be burned!”

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ⁷⁷  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ⁷⁸  on my head.

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁷⁹  you in authority over all the land of Egypt.” ⁸⁰ 

Kejadian 41:48

41:48 Joseph ⁸¹  collected all the excess food ⁸²  in the land of Egypt during the seven years and stored it in the cities. ⁸³  In every city he put the food gathered from the fields around it.

Kejadian 42:6

42:6 Now Joseph was the ruler of the country, the one who sold grain to all the people of the country. ⁸⁴  Joseph’s brothers came and bowed down ⁸⁵  before him with ⁸⁶  their faces to the ground.

Kejadian 42:36

42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. ⁸⁷  Simeon is gone. ⁸⁸  And now you want to take ⁸⁹  Benjamin! Everything is against me.”

Kejadian 43:3

43:3 But Judah said to him, “The man solemnly warned ⁹⁰  us, ‘You will not see my face ⁹¹  unless your brother is with you.’

Kejadian 43:8

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ⁹²  Then we will live ⁹³  and not die – we and you and our little ones.

Kejadian 47:30

47:30 but when I rest ⁹⁴  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁹⁵  said, “I will do as you say.”

Kejadian 48:20-21

48:20 So he blessed them that day, saying,

“By you ⁹⁶  will Israel bless, ⁹⁷  saying,

‘May God make you like Ephraim and Manasseh.’”

So he put Ephraim before Manasseh. ⁹⁸ 

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ⁹⁹  and will bring you back to the land of your fathers.

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

Kejadian 50:10

50:10 When they came to the threshing floor of Atad ¹⁰⁰  on the other side of the Jordan, they mourned there with very great and bitter sorrow. ¹⁰¹  There Joseph observed a seven day period of mourning for his father.

Kejadian 50:13

50:13 His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

[2:7]  ¹ tn Or “fashioned.” The prefixed verb form with vav (ו) consecutive initiates narrative sequence. The Hebrew word יָצַר (yatsar) means “to form” or “to fashion,” usually by plan or design (see the related noun יֵצֶר [yetser] in Gen 6:5). It is the term for an artist’s work (the Hebrew term יוֹצֵר [yotser] refers to a potter; see Jer 18:2-4.)

[2:7]  sn Various traditions in the ancient Near East reflect this idea of creation. Egyptian drawings show a deity turning little people off of the potter’s wheel with another deity giving them life. In the Bible humans are related to the soil and return to it (see 3:19; see also Job 4:19, 20:9; and Isa 29:16).

[2:7]  ² tn The line literally reads “And Yahweh God formed the man, soil, from the ground.” “Soil” is an adverbial accusative, identifying the material from which the man was made.

[2:7]  ³ tn The Hebrew word נְשָׁמָה (nÿshamah, “breath”) is used for God and for the life imparted to humans, not animals (see T. C. Mitchell, “The Old Testament Usage of Nÿshama,” VT 11 [1961]: 177-87). Its usage in the Bible conveys more than a breathing living organism (נֶפֶשׁ חַיַּה, nefesh khayyah). Whatever is given this breath of life becomes animated with the life from God, has spiritual understanding (Job 32:8), and has a functioning conscience (Prov 20:27).

[2:7]  sn Human life is described here as consisting of a body (made from soil from the ground) and breath (given by God). Both animals and humans are called “a living being” (נֶפֶשׁ חַיַּה) but humankind became that in a different and more significant way.

[2:7]  ⁴ tn The Hebrew term נֶפֶשׁ (nefesh, “being”) is often translated “soul,” but the word usually refers to the whole person. The phrase נֶפֶשׁ חַיַּה (nefesh khayyah, “living being”) is used of both animals and human beings (see 1:20, 24, 30; 2:19).

[2:20]  ⁵ tn Here for the first time the Hebrew word אָדָם (’adam) appears without the article, suggesting that it might now be the name “Adam” rather than “[the] man.” Translations of the Bible differ as to where they make the change from “man” to “Adam” (e.g., NASB and NIV translate “Adam” here, while NEB and NRSV continue to use “the man”; the KJV uses “Adam” twice in v. 19).

[2:20]  ⁶ tn Heb “there was not found a companion who corresponded to him.” The subject of the third masculine singular verb form is indefinite. Without a formally expressed subject the verb may be translated as passive: “one did not find = there was not found.”

[7:1]  ⁷ tn Heb “for you I see [as] godly before me in this generation.” The direct object (“you”) is placed first in the clause to give it prominence. The verb “to see” here signifies God’s evaluative discernment.

[8:22]  ⁸ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ⁹ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[14:10]  ¹⁰ tn Heb “Now the Valley of Siddim [was] pits, pits of tar.” This parenthetical disjunctive clause emphasizes the abundance of tar pits in the area through repetition of the noun “pits.”

[14:10]  sn The word for “tar” (or “bitumen”) occurs earlier in the story of the building of the tower in Babylon (see Gen 11:3).

[14:10]  ¹¹ tn Or “they were defeated there.” After a verb of motion the Hebrew particle שָׁם (sham) with the directional heh (שָׁמָּה, shammah) can mean “into it, therein” (BDB 1027 s.v. שָׁם).

[14:10]  ¹² tn Heb “the rest.”

[14:10]  ¹³ sn The reference to the kings of Sodom and Gomorrah must mean the kings along with their armies. Most of them were defeated in the valley, but some of them escaped to the hills.

[15:17]  ¹⁴ sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

[15:17]  ¹⁵ tn Heb “these pieces.”

[18:30]  ¹⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:30]  ¹⁷ tn Heb “let it not be hot to the Lord.” This is an idiom which means “may the Lord not be angry.”

[18:30]  ¹⁸ tn After the jussive, the cohortative indicates purpose/result.

[19:5]  ¹⁹ tn The Hebrew text adds “and said to him.” This is redundant in English and has not been translated for stylistic reasons.

[19:5]  ²⁰ tn The Hebrew verb יָדַע (yada’, “to know”) is used here in the sense of “to lie with” or “to have sex with” (as in Gen 4:1). That this is indeed the meaning is clear from Lot’s warning that they not do so wickedly, and his willingness to give them his daughters instead.

[19:5]  sn The sin of the men of Sodom is debated. The fact that the sin involved a sexual act (see note on the phrase “have sex” in 19:5) precludes an association of the sin with inhospitality as is sometimes asserted (see W. Roth, “What of Sodom and Gomorrah? Homosexual Acts in the Old Testament,” Explor 1 [1974]: 7-14). The text at a minimum condemns forced sexual intercourse, i.e., rape. Other considerations, though, point to a condemnation of homosexual acts more generally. The narrator emphasizes the fact that the men of Sodom wanted to have sex with men: They demand that Lot release the angelic messengers (seen as men) to them for sex, and when Lot offers his daughters as a substitute they refuse them and attempt to take the angelic messengers by force. In addition the wider context of the Pentateuch condemns homosexual acts as sin (see, e.g., Lev 18:22). Thus a reading of this text within its narrative context, both immediate and broad, condemns not only the attempted rape but also the attempted homosexual act.

[19:17]  ²¹ tn Or “one of them”; Heb “he.” Several ancient versions (LXX, Vulgate, Syriac) read the plural “they.” See also the note on “your” in v. 19.

[19:17]  ²² tn Heb “escape.”

[19:17]  ²³ tn The Hebrew verb translated “look” signifies an intense gaze, not a passing glance. This same verb is used later in v. 26 to describe Lot’s wife’s self-destructive look back at the city.

[19:17]  ²⁴ tn Or “in the plain”; Heb “in the circle,” referring to the “circle” or oval area of the Jordan Valley.

[21:17]  ²⁵ sn God heard the boy’s voice. The text has not to this point indicated that Ishmael was crying out, either in pain or in prayer. But the text here makes it clear that God heard him. Ishmael is clearly central to the story. Both the mother and the Lord are focused on the child’s imminent death.

[21:17]  ²⁶ tn Heb “What to you?”

[21:17]  ²⁷ sn Here the verb heard picks up the main motif of the name Ishmael (“God hears”), introduced back in chap. 16.

[24:5]  ²⁸ tn Heb “to go after me.”

[24:5]  ²⁹ tn In the Hebrew text the construction is emphatic; the infinitive absolute precedes the imperfect. However, it is difficult to reflect this emphasis in an English translation.

[24:12]  ³⁰ tn Heb “make it happen before me today.” Although a number of English translations understand this as a request for success in the task (cf. NASB, NIV, NRSV) it is more likely that the servant is requesting an omen or sign from God (v. 14).

[24:12]  ³¹ tn Heb “act in loyal love with” or “show kindness to.”

[24:42]  ³² tn Heb “if you are making successful my way on which I am going.”

[24:42]  ³³ tn The words “may events unfold as follows” are supplied in the translation for clarification and for stylistic reasons.

[24:67]  ³⁴ tn Heb “her”; the referent has been specified here in the translation for clarity.

[24:67]  ³⁵ tn Heb “Rebekah”; here the proper name was replaced by the pronoun (“her”) in the translation for stylistic reasons.

[24:67]  ³⁶ tn Heb “and he took Rebekah and she became his wife and he loved her.”

[24:67]  ³⁷ tn Heb “after his mother.” This must refer to Sarah’s death.

[28:14]  ³⁸ tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ³⁹ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ⁴⁰ tn Theoretically the Niphal stem can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Jacob were going to be a channel or source of blessing. But in other formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless (i.e., pronounce blessings upon) themselves/one another.” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 28:14 predicts that Jacob will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae (see Gen 12:2 and 18:18 as well, where Abram/Abraham receives this promise). For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[28:14]  ⁴¹ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[30:32]  ⁴² tn Heb “pass through.”

[30:32]  ⁴³ tn Or “every black lamb”; Heb “and every dark sheep among the lambs.”

[30:32]  ⁴⁴ tn Heb “and the spotted and speckled among the goats.”

[30:32]  ⁴⁵ tn Heb “and it will be my wage.” The referent collective singular pronoun (“it) has been specified as “these animals” in the translation for clarity.

[31:10]  ⁴⁶ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁴⁷ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁴⁸ tn Heb “going up on,” that is, mounting for intercourse.

[31:35]  ⁴⁹ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ⁵⁰ tn Heb “let it not be hot in the eyes of my lord.” This idiom refers to anger, in this case as a result of Rachel’s failure to stand in the presence of her father as a sign of respect.

[31:35]  ⁵¹ tn Heb “I am unable to rise.”

[31:35]  ⁵² tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁵³ tn The word “thoroughly” is not in the Hebrew text, but is implied.

[31:39]  ⁵⁴ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ⁵⁵ 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.

[31:52]  ⁵⁶ tn Heb “This pile is a witness and the pillar is a witness, if I go past this pile to you and if you go past this pile and this pillar to me for harm.”

[33:2]  ⁵⁷ sn This kind of ranking according to favoritism no doubt fed the jealousy over Joseph that later becomes an important element in the narrative. It must have been painful to the family to see that they were expendable.

[33:18]  ⁵⁸ tn Heb “in front of.”

[34:11]  ⁵⁹ tn Heb “her”; the referent (Dinah) has been specified in the translation for clarity.

[34:11]  ⁶⁰ tn Heb “whatever you say.”

[34:11]  ⁶¹ tn Or “pay.”

[35:16]  ⁶² tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ⁶³ tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[37:8]  ⁶⁴ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ⁶⁵ tn This construction is identical to the one in Gen 37:5.

[37:8]  ⁶⁶ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:13]  ⁶⁷ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ⁶⁸ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ⁶⁹ 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.

[37:21]  ⁷⁰ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ⁷¹ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ⁷² tn Heb “and he said.”

[37:21]  ⁷³ tn Heb “we must not strike him down [with respect to] life.”

[38:24]  ⁷⁴ tn Heb “it was told to Judah, saying.”

[38:24]  ⁷⁵ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ⁷⁶ tn Heb “and also look, she is with child by prostitution.”

[40:16]  ⁷⁷ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ⁷⁸ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:41]  ⁷⁹ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁸⁰ sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[41:48]  ⁸¹ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[41:48]  ⁸² tn Heb “all the food.”

[41:48]  ⁸³ tn Heb “of the seven years which were in the land of Egypt and placed food in the cities.”

[42:6]  ⁸⁴ tn The disjunctive clause either introduces a new episode in the unfolding drama or provides the reader with supplemental information necessary to understanding the story.

[42:6]  ⁸⁵ sn Joseph’s brothers came and bowed down before him. Here is the beginning of the fulfillment of Joseph’s dreams (see Gen 37). But it is not the complete fulfillment, since all his brothers and his parents must come. The point of the dream, of course, was not simply to get the family to bow to Joseph, but that Joseph would be placed in a position of rule and authority to save the family and the world (41:57).

[42:6]  ⁸⁶ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[42:36]  ⁸⁷ tn Heb “is not.”

[42:36]  ⁸⁸ tn Heb “is not.”

[42:36]  ⁸⁹ tn The nuance of the imperfect verbal form is desiderative here.

[43:3]  ⁹⁰ tn The infinitive absolute with the finite verb stresses the point. The primary meaning of the verb is “to witness; to testify.” It alludes to Joseph’s oath, which was tantamount to a threat or warning.

[43:3]  ⁹¹ tn The idiom “see my face” means “have an audience with me.”

[43:8]  ⁹² tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ⁹³ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[47:30]  ⁹⁴ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁹⁵ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.

[48:20]  ⁹⁶ tn The pronoun is singular in the Hebrew text, apparently elevating Ephraim as the more prominent of the two. Note, however, that both are named in the blessing formula that follows.

[48:20]  ⁹⁷ tn Or “pronounce a blessing.”

[48:20]  ⁹⁸ sn On the elevation of Ephraim over Manasseh see E. C. Kingsbury, “He Set Ephraim Before Manasseh,” HUCA 38 (1967): 129-36; H. Mowvley, “The Concept and Content of ‘Blessing’ in the Old Testament,” BT 16 (1965): 74-80; and I. Mendelsohn, “On the Preferential Status of the Eldest Son,” BASOR 156 (1959): 38-40.

[48:21]  ⁹⁹ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.

[50:10]  ¹⁰⁰ sn The location of the threshing floor of Atad is not certain. The expression the other side of the Jordan could refer to the eastern or western bank, depending on one’s perspective. However, it is commonly used in the OT for Transjordan. This would suggest that the entourage came up the Jordan Valley and crossed into the land at Jericho, just as the Israelites would in the time of Joshua.

[50:10]  ¹⁰¹ tn Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, emphasize the degree of their sorrow.