Kejadian 36:30

36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.

Kejadian 36:40

36:40 These were the names of the chiefs of Esau, according to their families, according to their places, by their names: chief Timna, chief Alvah, chief Jetheth,

Kejadian 36:15

36:15 These were the chiefs ¹  among the descendants ²  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 36:29

36:29 These were the chiefs of the Horites: chief Lotan, chief Shobal, chief Zibeon, chief Anah,

Kejadian 36:16

36:16 chief Korah, ³  chief Gatam, chief Amalek. These were the chiefs descended from Eliphaz in the land of Edom; these were the sons ⁴  of Adah.

Kejadian 24:4

24:4 You must go instead to my country and to my relatives ⁵  to find ⁶  a wife for my son Isaac.”

Kejadian 36:17-18

36:17 These were the sons of Esau’s son Reuel: chief Nahath, chief Zerah, chief Shammah, chief Mizzah. These were the chiefs descended from Reuel in the land of Edom; these were the sons ⁷  of Esau’s wife Basemath.

36:18 These were the sons of Esau’s wife Oholibamah: chief Jeush, chief Jalam, chief Korah. These were the chiefs descended from Esau’s wife Oholibamah, the daughter of Anah.

Kejadian 36:21

36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants ⁸  of Seir in the land of Edom.

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ⁹  lord ¹⁰  over your brothers,

and the sons of your mother will bow down to you. ¹¹ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 28:14

28:14 Your descendants will be like the dust of the earth, ¹²  and you will spread out ¹³  to the west, east, north, and south. All the families of the earth will pronounce blessings on one another ¹⁴  using your name and that of your descendants. ¹⁵ 

Kejadian 32:9

32:9 Then Jacob prayed, ¹⁶  “O God of my father Abraham, God of my father Isaac, O Lord, you said ¹⁷  to me, ‘Return to your land and to your relatives and I will make you prosper.’ ¹⁸ 

Kejadian 19:12

19:12 Then the two visitors ¹⁹  said to Lot, “Who else do you have here? ²⁰  Do you have ²¹  any sons-in-law, sons, daughters, or other relatives in the city? ²²  Get them out of this ²³  place

Kejadian 49:29

49:29 Then he instructed them, ²⁴  “I am about to go ²⁵  to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.

Kejadian 25:23

25:23 and the Lord said to her,

“Two nations ²⁶  are in your womb,

and two peoples will be separated from within you.

One people will be stronger than the other,

and the older will serve the younger.”

Kejadian 43:7

43:7 They replied, “The man questioned us ²⁷  thoroughly ²⁸  about ourselves and our family, saying, ‘Is your father still alive? Do you have another brother?’ ²⁹  So we answered him in this way. ³⁰  How could we possibly know ³¹  that he would say, ³²  ‘Bring your brother down’?”

Kejadian 9:22

9:22 Ham, the father of Canaan, ³³  saw his father’s nakedness ³⁴  and told his two brothers who were outside.

Kejadian 17:14

17:14 Any uncircumcised male ³⁵  who has not been circumcised in the flesh of his foreskin will be cut off ³⁶  from his people – he has failed to carry out my requirement.” ³⁷ 

Kejadian 36:41-42

36:41 chief Oholibamah, chief Elah, chief Pinon, 36:42 chief Kenaz, chief Teman, chief Mibzar,

Kejadian 42:19

42:19 If you are honest men, leave one of your brothers confined here in prison ³⁸  while the rest of you go ³⁹  and take grain back for your hungry families. ⁴⁰ 

Kejadian 50:7

50:7 So Joseph went up to bury his father; all Pharaoh’s officials went with him – the senior courtiers ⁴¹  of his household, all the senior officials of the land of Egypt,

Kejadian 25:17

25:17 Ishmael lived a total of ⁴²  137 years. He breathed his last and died; then he joined his ancestors. ⁴³ 

Kejadian 25:8

25:8 Then Abraham breathed his last and died at a good old age, an old man who had lived a full life. ⁴⁴  He joined his ancestors. ⁴⁵ 

Kejadian 20:7

20:7 But now give back the man’s wife. Indeed ⁴⁶  he is a prophet ⁴⁷  and he will pray for you; thus you will live. ⁴⁸  But if you don’t give her back, ⁴⁹  know that you will surely die ⁵⁰  along with all who belong to you.”

Kejadian 42:33

42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain ⁵¹  for your hungry households and go.

Kejadian 24:38

24:38 but you must go to the family of my father and to my relatives to find ⁵²  a wife for my son.’

Kejadian 10:20

10:20 These are the sons of Ham, according to their families, according to their languages, by their lands, and by their nations.

Kejadian 10:31

10:31 These are the sons of Shem according to their families, according to their languages, by their lands, and according to their nations.

Kejadian 36:43

36:43 chief Magdiel, chief Iram. These were the chiefs of Edom, according to their settlements ⁵³  in the land they possessed. This was Esau, the father of the Edomites.

Kejadian 49:16

49:16 Dan ⁵⁴  will judge ⁵⁵  his people

as one of the tribes of Israel.

Kejadian 17:23

17:23 Abraham took his son Ishmael and every male in his household (whether born in his house or bought with money) ⁵⁶  and circumcised them ⁵⁷  on that very same day, just as God had told him to do.

Kejadian 24:41

24:41 You will be free from your oath ⁵⁸  if you go to my relatives and they will not give her to you. Then you will be free from your oath.’

Kejadian 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁵⁹  and to your relatives. I will be with you.” ⁶⁰ 

Kejadian 35:29

35:29 Then Isaac breathed his last and joined his ancestors. ⁶¹  He died an old man who had lived a full life. ⁶²  His sons Esau and Jacob buried him.

Kejadian 12:1

The Obedience of Abram

12:1 Now the Lord said ⁶³  to Abram, ⁶⁴ 

“Go out ⁶⁵  from your country, your relatives, and your father’s household

to the land that I will show you. ⁶⁶ 

Kejadian 34:19

34:19 The young man did not delay in doing what they asked ⁶⁷  because he wanted Jacob’s daughter Dinah ⁶⁸  badly. (Now he was more important ⁶⁹  than anyone in his father’s household.) ⁷⁰ 

Kejadian 49:33

49:33 When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went ⁷¹  to his people.

Kejadian 24:40

24:40 He answered, ‘The Lord, before whom I have walked, ⁷²  will send his angel with you. He will make your journey a success and you will find a wife for my son from among my relatives, from my father’s family.

Kejadian 36:19

36:19 These were the sons of Esau (also known as Edom), and these were their chiefs.

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ⁷³  over the earth after the flood.

Kejadian 23:11

23:11 “No, my lord! Hear me out. I sell ⁷⁴  you both the field and the cave that is in it. ⁷⁵  In the presence of my people ⁷⁶  I sell it to you. Bury your dead.”

Kejadian 10:18

10:18 Arvadites, ⁷⁷  Zemarites, ⁷⁸  and Hamathites. ⁷⁹  Eventually the families of the Canaanites were scattered

Kejadian 25:16

25:16 These are the sons of Ishmael, and these are their names by their settlements and their camps – twelve princes ⁸⁰  according to their clans.

Kejadian 10:5

10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

Kejadian 13:8

13:8 Abram said to Lot, “Let there be no quarreling between me and you, and between my herdsmen and your herdsmen, for we are close relatives. ⁸¹ 

Kejadian 19:32

19:32 Come, let’s make our father drunk with wine ⁸²  so we can have sexual relations ⁸³  with him and preserve ⁸⁴  our family line through our father.” ⁸⁵ 

Kejadian 26:11

26:11 So Abimelech commanded all the people, “Whoever touches ⁸⁶  this man or his wife will surely be put to death.” ⁸⁷ 

Kejadian 34:18

34:18 Their offer pleased Hamor and his son Shechem. ⁸⁸ 

Kejadian 34:29

34:29 They captured as plunder ⁸⁹  all their wealth, all their little ones, and their wives, including everything in the houses.

Kejadian 50:22

50:22 Joseph lived in Egypt, along with his father’s family. ⁹⁰  Joseph lived 110 years.

Kejadian 12:3

12:3 I will bless those who bless you, ⁹¹ 

but the one who treats you lightly ⁹²  I must curse,

and all the families of the earth will bless one another ⁹³  by your name.”

Kejadian 19:4

19:4 Before they could lie down to sleep, ⁹⁴  all the men – both young and old, from every part of the city of Sodom – surrounded the house. ⁹⁵ 

Kejadian 20:17

20:17 Abraham prayed to God, and God healed Abimelech, as well as his wife and female slaves so that they were able to have children.

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ⁹⁶  to this land? Must I then ⁹⁷  take your son back to the land from which you came?”

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁹⁸  for my master! The Lord has led me ⁹⁹  to the house ¹⁰⁰  of my master’s relatives!” ¹⁰¹ 

Kejadian 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ¹⁰²  One of the men ¹⁰³  might easily have had sexual relations with ¹⁰⁴  your wife, and you would have brought guilt on us!”

Kejadian 41:40

41:40 You will oversee my household, and all my people will submit to your commands. ¹⁰⁵  Only I, the king, will be greater than you. ¹⁰⁶ 

Kejadian 41:51

41:51 Joseph named the firstborn Manasseh, ¹⁰⁷  saying, ¹⁰⁸  “Certainly ¹⁰⁹  God has made me forget all my trouble and all my father’s house.”

Kejadian 41:55

41:55 When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, ¹¹⁰  “Go to Joseph and do whatever he tells you.”

Kejadian 17:16

17:16 I will bless her and will give you a son through her. I will bless her and she will become a mother of nations. ¹¹¹  Kings of countries ¹¹²  will come from her!”

Kejadian 31:13

31:13 I am the God of Bethel, ¹¹³  where you anointed ¹¹⁴  the sacred stone and made a vow to me. ¹¹⁵  Now leave this land immediately ¹¹⁶  and return to your native land.’”

Kejadian 48:19

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ¹¹⁷  of nations.”

[36:15]  ¹ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ² tn Or “sons.”

[36:16]  ³ tc The Samaritan Pentateuch omits the name “Korah” (see v. 11 and 1 Chr 1:36).

[36:16]  ⁴ tn Or “grandsons” (NIV); “descendants” (NEB).

[24:4]  ⁵ tn Heb “for to my country and my relatives you must go.”

[24:4]  ⁶ tn Heb “and take.”

[36:17]  ⁷ tn Or “grandsons” (NIV); “descendants” (NEB).

[36:21]  ⁸ tn Or “sons.”

[27:29]  ⁹ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ¹⁰ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ¹¹ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[28:14]  ¹² tn This is the same Hebrew word translated “ground” in the preceding verse.

[28:14]  ¹³ tn The verb is singular in the Hebrew; Jacob is addressed as the representative of his descendants.

[28:14]  ¹⁴ 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]  ¹⁵ tn Heb “and they will pronounce blessings by you, all the families of the earth, and by your offspring.”

[32:9]  ¹⁶ tn Heb “said.”

[32:9]  ¹⁷ tn Heb “the one who said.”

[32:9]  ¹⁸ tn Heb “I will cause good” or “I will treat well [or “favorably”].” The idea includes more than prosperity, though that is its essential meaning. Here the form is subordinated to the preceding imperative and indicates purpose or result. Jacob is reminding God of his promise in the hope that God will honor his word.

[19:12]  ¹⁹ tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.

[19:12]  ²⁰ tn Heb “Yet who [is there] to you here?”

[19:12]  ²¹ tn The words “Do you have” are supplied in the translation for stylistic reasons.

[19:12]  ²² tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”

[19:12]  ²³ tn Heb “the place.” The Hebrew article serves here as a demonstrative.

[49:29]  ²⁴ tn The Hebrew text adds “and he said to them,” which is not included in the translation because it is redundant in English.

[49:29]  ²⁵ tn Heb “I am about to be gathered” The participle is used here to describe what is imminent.

[25:23]  ²⁶ sn By metonymy the two children in her womb are described as two nations of which the two children, Jacob and Esau, would become the fathers. The language suggests there would be a struggle between these nations, with one being stronger than the other. The oracle reveals that all of Jacob’s scheming was unnecessary in the final analysis. He would have become the dominant nation without using deception to steal his brother’s blessing.

[43:7]  ²⁷ tn The word “us” has been supplied in the translation for stylistic reasons.

[43:7]  ²⁸ tn The infinitive absolute with the perfect verbal form emphasizes that Joseph questioned them thoroughly.

[43:7]  ²⁹ sn The report given here concerning Joseph’s interrogation does not exactly match the previous account where they supplied the information to clear themselves (see 42:13). This section may reflect how they remembered the impact of his interrogation, whether he asked the specific questions or not. That may be twisting the truth to protect themselves, not wanting to admit that they volunteered the information. (They admitted as much in 42:31, but now they seem to be qualifying that comment.) On the other hand, when speaking to Joseph later (see 44:19), Judah claims that Joseph asked for the information about their family, making it possible that 42:13 leaves out some of the details of their first encounter.

[43:7]  ³⁰ tn Heb “and we told to him according to these words.”

[43:7]  ³¹ tn The infinitive absolute emphasizes the imperfect verbal form, which here is a historic future (that is, future from the perspective of a past time).

[43:7]  ³² tn Once again the imperfect verbal form is used as a historic future (that is, future from the perspective of past time).

[9:22]  ³³ sn For the second time (see v. 18) the text informs the reader of the relationship between Ham and Canaan. Genesis 10 will explain that Canaan was the ancestor of the Canaanite tribes living in the promised land.

[9:22]  ³⁴ tn Some would translate “had sexual relations with,” arguing that Ham committed a homosexual act with his drunken father for which he was cursed. However, the expression “see nakedness” usually refers to observation of another’s nakedness, not a sexual act (see Gen 42:9, 12 where “nakedness” is used metaphorically to convey the idea of “weakness” or “vulnerability”; Deut 23:14 where “nakedness” refers to excrement; Isa 47:3; Ezek 16:37; Lam 1:8). The following verse (v. 23) clearly indicates that visual observation, not a homosexual act, is in view here. In Lev 20:17 the expression “see nakedness” does appear to be a euphemism for sexual intercourse, but the context there, unlike that of Gen 9:22, clearly indicates that in that passage sexual contact is in view. The expression “see nakedness” does not in itself suggest a sexual connotation. Some relate Gen 9:22 to Lev 18:6-11, 15-19, where the expression “uncover [another’s] nakedness” (the Piel form of גָּלָה, galah) refers euphemistically to sexual intercourse. However, Gen 9:22 does not say Ham “uncovered” the nakedness of his father. According to the text, Noah uncovered himself; Ham merely saw his father naked. The point of the text is that Ham had no respect for his father. Rather than covering his father up, he told his brothers. Noah then gave an oracle that Ham’s descendants, who would be characterized by the same moral abandonment, would be cursed. Leviticus 18 describes that greater evil of the Canaanites (see vv. 24-28).

[9:22]  sn Saw the nakedness. It is hard for modern people to appreciate why seeing another’s nakedness was such an abomination, because nakedness is so prevalent today. In the ancient world, especially in a patriarchal society, seeing another’s nakedness was a major offense. (See the account in Herodotus, Histories 1.8-13, where a general saw the nakedness of his master’s wife, and one of the two had to be put to death.) Besides, Ham was not a little boy wandering into his father’s bedroom; he was over a hundred years old by this time. For fuller discussion see A. P. Ross, “The Curse of Canaan,” BSac 137 (1980): 223-40.

[17:14]  ³⁵ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ³⁶ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.

[17:14]  ³⁷ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[42:19]  ³⁸ tn Heb “bound in the house of your prison.”

[42:19]  ³⁹ tn The disjunctive clause is circumstantial-temporal.

[42:19]  ⁴⁰ tn Heb “[for] the hunger of your households.”

[50:7]  ⁴¹ tn Or “dignitaries”; Heb “elders.”

[25:17]  ⁴² tn Heb “And these are the days of the years of Ishmael.”

[25:17]  ⁴³ tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[25:8]  ⁴⁴ tn Heb “old and full.”

[25:8]  ⁴⁵ tn Heb “And he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[20:7]  ⁴⁶ tn Or “for,” if the particle is understood as causal (as many English translations do) rather than asseverative.

[20:7]  ⁴⁷ sn For a discussion of the term prophet see N. Walker, “What is a Nabhi?” ZAW 73 (1961): 99-100.

[20:7]  ⁴⁸ tn After the preceding jussive (or imperfect), the imperative with vav conjunctive here indicates result.

[20:7]  sn He will pray for you that you may live. Abraham was known as a man of God whose prayer would be effectual. Ironically and sadly, he was also known as a liar.

[20:7]  ⁴⁹ tn Heb “if there is not you returning.” The suffix on the particle becomes the subject of the negated clause.

[20:7]  ⁵⁰ tn The imperfect is preceded by the infinitive absolute to make the warning emphatic.

[42:33]  ⁵¹ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

[24:38]  ⁵² tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

[36:43]  ⁵³ tn Or perhaps “territories”; Heb “dwelling places.”

[49:16]  ⁵⁴ sn The name Dan (דָּן, dan) means “judge” and forms a wordplay with the following verb.

[49:16]  ⁵⁵ tn Or “govern.”

[17:23]  ⁵⁶ tn Heb “Ishmael his son and all born in his house and all bought with money, every male among the men of the house of Abraham.”

[17:23]  ⁵⁷ tn Heb “circumcised the flesh of their foreskin.” The Hebrew expression is somewhat pleonastic and has been simplified in the translation.

[24:41]  ⁵⁸ tn Heb “my oath” (twice in this verse). From the Hebrew perspective the oath belonged to the person to whom it was sworn (Abraham), although in contemporary English an oath is typically viewed as belonging to the person who swears it (the servant).

[31:3]  ⁵⁹ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁶⁰ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[35:29]  ⁶¹ tn Heb “and Isaac expired and died and he was gathered to his people.” In the ancient Israelite view he joined his deceased ancestors in Sheol, the land of the dead.

[35:29]  ⁶² tn Heb “old and full of years.”

[12:1]  ⁶³ sn The Lord called Abram while he was in Ur (see Gen 15:7; Acts 7:2); but the sequence here makes it look like it was after the family left to migrate to Canaan (11:31-32). Genesis records the call of Abram at this place in the narrative because it is the formal beginning of the account of Abram. The record of Terah was brought to its end before this beginning.

[12:1]  ⁶⁴ tn The call of Abram begins with an imperative לֶךְ־לְךָ (lekh-lÿkha, “go out”) followed by three cohortatives (v. 2a) indicating purpose or consequence (“that I may” or “then I will”). If Abram leaves, then God will do these three things. The second imperative (v. 2b, literally “and be a blessing”) is subordinated to the preceding cohortatives and indicates God’s ultimate purpose in calling and blessing Abram. On the syntactical structure of vv. 1-2 see R. B. Chisholm, “Evidence from Genesis,” A Case for Premillennialism, 37. For a similar sequence of volitive forms see Gen 45:18.

[12:1]  sn It would be hard to overestimate the value of this call and this divine plan for the theology of the Bible. Here begins God’s plan to bring redemption to the world. The promises to Abram will be turned into a covenant in Gen 15 and 22 (here it is a call with conditional promises) and will then lead through the Bible to the work of the Messiah.

[12:1]  ⁶⁵ tn The initial command is the direct imperative (לֶךְ, lekh) from the verb הָלַךְ (halakh). It is followed by the lamed preposition with a pronominal suffix (לְךָ, lÿkha) emphasizing the subject of the imperative: “you leave.”

[12:1]  ⁶⁶ sn To the land that I will show you. The call of Abram illustrates the leading of the Lord. The command is to leave. The Lord’s word is very specific about what Abram is to leave (the three prepositional phrases narrow to his father’s household), but is not specific at all about where he is to go. God required faith, a point that Heb 11:8 notes.

[34:19]  ⁶⁷ tn Heb “doing the thing.”

[34:19]  ⁶⁸ tn Heb “Jacob’s daughter.” The proper name “Dinah” is supplied in the translation for clarity.

[34:19]  ⁶⁹ 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]  ⁷⁰ tn The parenthetical disjunctive clause explains why the community would respond to him (see vv. 20-24).

[49:33]  ⁷¹ tn Heb “was gathered.”

[24:40]  ⁷² tn The verb is the Hitpael of הָלַךְ (halakh), meaning “live one’s life” (see Gen 17:1). The statement may simply refer to serving the Lord or it may have a more positive moral connotation (“serve faithfully”).

[10:32]  ⁷³ tn Or “separated.”

[23:11]  ⁷⁴ tn Heb “give.” The perfect tense has here a present nuance; this is a formal, legally binding declaration. Abraham asked only for a burial site/cave within the field; Ephron agrees to sell him the entire field.

[23:11]  ⁷⁵ tn The Hebrew text adds “to you I give [i.e., sell] it.” This is redundant in English and has not been translated for stylistic reasons.

[23:11]  ⁷⁶ tn Heb “in the presence of the sons of my people.”

[10:18]  ⁷⁷ sn The Arvadites lived in the city Arvad, located on an island near the mainland close to the river El Kebir.

[10:18]  ⁷⁸ sn The Zemarites lived in the town Sumur, north of Arka.

[10:18]  ⁷⁹ sn The Hamathites lived in Hamath on the Orontes River.

[25:16]  ⁸⁰ tn Or “tribal chieftains.”

[13:8]  ⁸¹ tn Heb “men, brothers [are] we.” Here “brothers” describes the closeness of the relationship, but could be misunderstood if taken literally, since Abram was Lot’s uncle.

[19:32]  ⁸² tn Heb “drink wine.”

[19:32]  ⁸³ tn Heb “and we will lie down.” The cohortative with vav (ו) conjunctive is subordinated to the preceding cohortative and indicates purpose/result.

[19:32]  ⁸⁴ tn Or “that we may preserve.” Here the cohortative with vav (ו) conjunctive indicates their ultimate goal.

[19:32]  ⁸⁵ tn Heb “and we will keep alive from our father descendants.”

[19:32]  sn For a discussion of the cultural background of the daughters’ desire to preserve our family line see F. C. Fensham, “The Obliteration of the Family as Motif in the Near Eastern Literature,” AION 10 (1969): 191-99.

[26:11]  ⁸⁶ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ⁸⁷ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[34:18]  ⁸⁸ tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[34:29]  ⁸⁹ tn Heb “they took captive and they plundered,” that is, “they captured as plunder.”

[50:22]  ⁹⁰ tn Heb “he and the house of his father.”

[12:3]  ⁹¹ tn The Piel cohortative has as its object a Piel participle, masculine plural. Since the Lord binds himself to Abram by covenant, those who enrich Abram in any way share in the blessings.

[12:3]  ⁹² tn In this part of God’s statement there are two significant changes that often go unnoticed. First, the parallel and contrasting participle מְקַלֶּלְךָ (mÿqallelkha) is now singular and not plural. All the versions and a few Masoretic mss read the plural. But if it had been plural, there would be no reason to change it to the singular and alter the parallelism. On the other hand, if it was indeed singular, it is easy to see why the versions would change it to match the first participle. The MT preserves the original reading: “the one who treats you lightly.” The point would be a contrast with the lavish way that God desires to bless many. The second change is in the vocabulary. The English usually says, “I will curse those who curse you.” But there are two different words for curse here. The first is קָלַל (qalal), which means “to be light” in the Qal, and in the Piel “to treat lightly, to treat with contempt, to curse.” The second verb is אָרַר (’arar), which means “to banish, to remove from the blessing.” The point is simple: Whoever treats Abram and the covenant with contempt as worthless God will banish from the blessing. It is important also to note that the verb is not a cohortative, but a simple imperfect. Since God is binding himself to Abram, this would then be an obligatory imperfect: “but the one who treats you with contempt I must curse.”

[12:3]  ⁹³ tn Theoretically the Niphal 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 Abram were going to be a channel or source of blessing. But in later 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 on”] themselves [or “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 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11.

[19:4]  ⁹⁴ tn The verb שָׁכַב (shakhav) means “to lie down, to recline,” that is, “to go to bed.” Here what appears to be an imperfect is a preterite after the adverb טֶרֶם (terem). The nuance of potential (perfect) fits well.

[19:4]  ⁹⁵ tn Heb “and the men of the city, the men of Sodom, surrounded the house, from the young to the old, all the people from the end [of the city].” The repetition of the phrase “men of” stresses all kinds of men.

[24:5]  ⁹⁶ tn Heb “to go after me.”

[24:5]  ⁹⁷ 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.

[24:27]  ⁹⁸ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁹⁹ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ¹⁰⁰ tn Here “house” is an adverbial accusative of termination.

[24:27]  ¹⁰¹ tn Heb “brothers.”

[26:10]  ¹⁰² tn Heb “What is this you have done to us?” The Hebrew demonstrative pronoun “this” adds emphasis: “What in the world have you done to us?” (R. J. Williams, Hebrew Syntax, 24, §118).

[26:10]  ¹⁰³ tn Heb “people.”

[26:10]  ¹⁰⁴ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[41:40]  ¹⁰⁵ tn Heb “and at your mouth (i.e., instructions) all my people will kiss.” G. J. Wenham translates this “shall kowtow to your instruction” (Genesis [WBC], 2:395). Although there is some textual support for reading “will be judged, ruled by you,” this is probably an attempt to capture the significance of this word. Wenham lists a number of references where individuals have tried to make connections with other words or expressions – such as a root meaning “order themselves” lying behind “kiss,” or an idiomatic idea of “kiss” meaning “seal the mouth,” and so “be silent and submit to.” See K. A. Kitchen, “The Term Nsq in Genesis 41:40,” ExpTim 69 (1957): 30; D. S. Sperling, “Genesis 41:40: A New Interpretation,” JANESCU 10 (1978): 113-19.

[41:40]  ¹⁰⁶ tn Heb “only the throne, I will be greater than you.”

[41:51]  ¹⁰⁷ sn The name Manasseh (מְנַשֶּׁה, mÿnasheh) describes God’s activity on behalf of Joseph, explaining in general the significance of his change of fortune. The name is a Piel participle, suggesting the meaning “he who brings about forgetfulness.” The Hebrew verb נַשַּׁנִי (nashani) may have been used instead of the normal נִשַּׁנִי (nishani) to provide a closer sound play with the name. The giving of this Hebrew name to his son shows that Joseph retained his heritage and faith; and it shows that a brighter future was in store for him.

[41:51]  ¹⁰⁸ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:51]  ¹⁰⁹ tn Or “for.”

[41:55]  ¹¹⁰ tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.

[17:16]  ¹¹¹ tn Heb “she will become nations.”

[17:16]  ¹¹² tn Heb “peoples.”

[31:13]  ¹¹³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[31:13]  ¹¹⁴ sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the Lord as an anointing. Jacob had consecrated the place.

[31:13]  ¹¹⁵ sn And made a vow to me. The second clause reminds Jacob of the vow he made to the Lord when he anointed the stone (Gen 28:20-22). God is now going to take him back to the land, and so he will have to fulfill his vow.

[31:13]  ¹¹⁶ tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.

[31:13]  sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.

[48:19]  ¹¹⁷ tn Heb “fullness.”