Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ¹  and you will be like divine beings who know ²  good and evil.” ³ 

Kejadian 6:17

6:17 I am about to bring ⁴  floodwaters ⁵  on the earth to destroy ⁶  from under the sky all the living creatures that have the breath of life in them. ⁷  Everything that is on the earth will die,

Kejadian 18:21

18:21 that I must go down ⁸  and see if they are as wicked as the outcry suggests. ⁹  If not, ¹⁰  I want to know.”

Kejadian 22:16

22:16 and said, “‘I solemnly swear by my own name,’ ¹¹  decrees the Lord, ¹²  ‘that because you have done this and have not withheld your son, your only son,

Kejadian 25:22

25:22 But the children struggled ¹³  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ¹⁴  So she asked the Lord, ¹⁵ 

Kejadian 26:28

26:28 They replied, “We could plainly see ¹⁶  that the Lord is with you. So we decided there should be ¹⁷  a pact between us ¹⁸  – between us ¹⁹  and you. Allow us to make ²⁰  a treaty with you

Kejadian 30:1

30:1 When Rachel saw that she could not give Jacob children, she ²¹  became jealous of her sister. She said to Jacob, “Give me children ²²  or I’ll die!”

Kejadian 31:16

31:16 Surely all the wealth that God snatched away from our father belongs to us and to our children. So now do everything God has told you.”

Kejadian 35:8

35:8 (Deborah, ²³  Rebekah’s nurse, died and was buried under the oak below Bethel; thus it was named ²⁴  Oak of Weeping.) ²⁵ 

Kejadian 37:21

37:21 When Reuben heard this, he rescued Joseph ²⁶  from their hands, ²⁷  saying, ²⁸  “Let’s not take his life!” ²⁹ 

Kejadian 38:8

38:8 Then Judah said to Onan, “Have sexual relations with ³⁰  your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise ³¹  up a descendant for your brother.” ³² 

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ³³ 

Kejadian 41:15

41:15 Pharaoh said to Joseph, “I had a dream, ³⁴  and there is no one who can interpret ³⁵  it. But I have heard about you, that ³⁶  you can interpret dreams.” ³⁷ 

Kejadian 41:56

41:56 While the famine was over all the earth, ³⁸  Joseph opened the storehouses ³⁹  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:2

42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ⁴⁰  so that we may live ⁴¹  and not die.” ⁴² 

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. ⁴³  Joseph’s brothers came and bowed down ⁴⁴  before him with ⁴⁵  their faces to the ground.

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴⁶  and was at the point of tears. ⁴⁷  So he went to his room and wept there.

Kejadian 44:30

44:30 “So now, when I return to your servant my father, and the boy is not with us – his very life is bound up in his son’s life. ⁴⁸ 

Kejadian 44:33-34

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers. 44:34 For how can I go back to my father if the boy is not with me? I couldn’t bear to see ⁴⁹  my father’s pain.” ⁵⁰ 

Kejadian 45:9

45:9 Now go up to my father quickly ⁵¹  and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay!

Kejadian 46:32

46:32 The men are shepherds; ⁵²  they take care of livestock. ⁵³  They have brought their flocks and their herds and all that they have.’

Kejadian 47:15

47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ⁵⁴  came to Joseph and said, “Give us food! Why should we die ⁵⁵  before your very eyes because our money has run out?”

Kejadian 47:30

47:30 but when I rest ⁵⁶  with my fathers, carry me out of Egypt and bury me in their burial place.” Joseph ⁵⁷  said, “I will do as you say.”

[3:5]  ¹ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ² tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ³ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[6:17]  ⁴ tn The Hebrew construction uses the independent personal pronoun, followed by a suffixed form of הִנֵּה (hinneh, “look”) and the a participle used with an imminent future nuance: “As for me, look, I am going to bring.”

[6:17]  ⁵ tn Heb “the flood, water.”

[6:17]  ⁶ tn The verb שָׁחָת (shakhat, “to destroy”) is repeated yet again, only now in an infinitival form expressing the purpose of the flood.

[6:17]  ⁷ tn The Hebrew construction here is different from the previous two; here it is רוּחַ חַיִּים (ruakh khayyim) rather than נֶפֶשׁ הַיָּה (nefesh khayyah) or נִשְׁמַת חַיִּים (nishmat khayyim). It refers to everything that breathes.

[18:21]  ⁸ tn The cohortative indicates the Lord’s resolve.

[18:21]  sn I must go down. The descent to “see” Sodom is a bold anthropomorphism, stressing the careful judgment of God. The language is reminiscent of the Lord going down to see the Tower of Babel in Gen 11:1-9.

[18:21]  ⁹ tn Heb “[if] according to the outcry that has come to me they have done completely.” Even the Lord, who is well aware of the human capacity to sin, finds it hard to believe that anyone could be as bad as the “outcry” against Sodom and Gomorrah suggests.

[18:21]  ¹⁰ sn The short phrase if not provides a ray of hope and inspires Abraham’s intercession.

[22:16]  ¹¹ tn Heb “By myself I swear.”

[22:16]  ¹² tn Heb “the oracle of the Lord.” The phrase refers to a formal oracle or decree from the Lord.

[25:22]  ¹³ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ¹⁴ tn Heb “If [it is] so, why [am] I this [way]?” Rebekah wanted to know what was happening to her, but the question itself reflects a growing despair over the struggle of the unborn children.

[25:22]  ¹⁵ sn Asked the Lord. In other passages (e.g., 1 Sam 9:9) this expression refers to inquiring of a prophet, but no details are provided here.

[26:28]  ¹⁶ tn The infinitive absolute before the verb emphasizes the clarity of their perception.

[26:28]  ¹⁷ tn Heb “And we said, ‘Let there be.’” The direct discourse in the Hebrew text has been rendered as indirect discourse in the translation for stylistic reasons.

[26:28]  ¹⁸ tn The pronoun “us” here is inclusive – it refers to the Philistine contingent on the one hand and Isaac on the other.

[26:28]  ¹⁹ tn The pronoun “us” here is exclusive – it refers to just the Philistine contingent (the following “you” refers to Isaac).

[26:28]  ²⁰ tn The translation assumes that the cohortative expresses their request. Another option is to understand the cohortative as indicating resolve: “We want to make.’”

[30:1]  ²¹ tn Heb “Rachel.” The proper name has been replaced by the pronoun (“she”) in the translation for stylistic reasons.

[30:1]  ²² tn Heb “sons.”

[35:8]  ²³ sn Deborah. This woman had been Rebekah’s nurse, but later attached herself to Jacob. She must have been about one hundred and eighty years old when she died.

[35:8]  ²⁴ tn “and he called its name.” There is no expressed subject, so the verb can be translated as passive.

[35:8]  ²⁵ tn Or “Allon Bacuth,” if one transliterates the Hebrew name (cf. NEB, NIV, NRSV). An oak tree was revered in the ancient world and often designated as a shrine or landmark. This one was named for the weeping (mourning) occasioned by the death of Deborah.

[37:21]  ²⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:21]  ²⁷ sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

[37:21]  ²⁸ tn Heb “and he said.”

[37:21]  ²⁹ tn Heb “we must not strike him down [with respect to] life.”

[38:8]  ³⁰ tn Heb “go to.” The expression is a euphemism for sexual intercourse.

[38:8]  ³¹ tn The imperative with the prefixed conjunction here indicates purpose.

[38:8]  ³² sn Raise up a descendant for your brother. The purpose of this custom, called the levirate system, was to ensure that no line of the family would become extinct. The name of the deceased was to be maintained through this custom of having a child by the nearest relative. See M. Burrows, “Levirate Marriage in Israel,” JBL 59 (1940): 23-33.

[39:22]  ³³ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[41:15]  ³⁴ tn Heb “dreamed a dream.”

[41:15]  ³⁵ tn Heb “there is no one interpreting.”

[41:15]  ³⁶ tn Heb “saying.”

[41:15]  ³⁷ tn Heb “you hear a dream to interpret it,” which may mean, “you only have to hear a dream to be able to interpret it.”

[41:56]  ³⁸ tn Or “over the entire land”; Heb “over all the face of the earth.” The disjunctive clause is circumstantial-temporal to the next clause.

[41:56]  ³⁹ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[42:2]  ⁴⁰ 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]  ⁴¹ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ⁴² tn The imperfect tense continues the nuance of the verb before it.

[42:6]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[43:30]  ⁴⁶ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁴⁷ tn Heb “and he sought to weep.”

[44:30]  ⁴⁸ tn Heb “his life is bound up in his life.”

[44:34]  ⁴⁹ tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

[44:34]  ⁵⁰ tn Heb “the calamity which would find my father.”

[45:9]  ⁵¹ tn Heb “hurry and go up.”

[46:32]  ⁵² tn Heb “feeders of sheep.”

[46:32]  ⁵³ tn Heb “for men of livestock they are.”

[47:15]  ⁵⁴ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ⁵⁵ tn The imperfect verbal form has a deliberative force here.

[47:30]  ⁵⁶ tn Heb “lie down.” Here the expression “lie down” refers to death.

[47:30]  ⁵⁷ tn Heb “he”; the referent (Joseph) has been specified in the translation for clarity.