Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:14

1:14 God said, “Let there be lights ⁴  in the expanse ⁵  of the sky to separate the day from the night, and let them be signs ⁶  to indicate seasons and days and years,

Kejadian 2:8

2:8 The Lord God planted an orchard ⁷  in the east, ⁸  in Eden; ⁹  and there he placed the man he had formed. ¹⁰ 

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 ¹¹  no companion who corresponded to him was found. ¹² 

Kejadian 4:22

4:22 Now Zillah also gave birth to Tubal-Cain, who heated metal and shaped ¹³  all kinds of tools made of bronze and iron. The sister of Tubal-Cain was Naamah.

Kejadian 8:1

8:1 But God remembered ¹⁴  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ¹⁵  the earth and the waters receded.

Kejadian 8:17

8:17 Bring out with you all the living creatures that are with you. Bring out ¹⁶  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ¹⁷  and be fruitful and multiply on the earth!” ¹⁸ 

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ¹⁹ 

Kejadian 14:10

14:10 Now the Valley of Siddim was full of tar pits. ²⁰  When the kings of Sodom and Gomorrah fled, they fell into them, ²¹  but some survivors ²²  fled to the hills. ²³ 

Kejadian 14:16

14:16 He retrieved all the stolen property. ²⁴  He also brought back his nephew Lot and his possessions, as well as the women and the rest of ²⁵  the people.

Kejadian 17:13

17:13 They must indeed be circumcised, ²⁶  whether born in your house or bought with money. The sign of my covenant ²⁷  will be visible in your flesh as a permanent ²⁸  reminder.

Kejadian 18:10

18:10 One of them ²⁹  said, “I will surely return ³⁰  to you when the season comes round again, ³¹  and your wife Sarah will have a son!” ³²  (Now Sarah was listening at the entrance to the tent, not far behind him. ³³ 

Kejadian 19:20

19:20 Look, this town ³⁴  over here is close enough to escape to, and it’s just a little one. ³⁵  Let me go there. ³⁶  It’s just a little place, isn’t it? ³⁷  Then I’ll survive.” ³⁸ 

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ³⁹  ‘Surely no one fears God in this place. They will kill me because of ⁴⁰  my wife.’

Kejadian 20:13

20:13 When God made me wander ⁴¹  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ⁴²  Every place we go, say about me, “He is my brother.”’”

Kejadian 22:5

22:5 So he ⁴³  said to his servants, “You two stay ⁴⁴  here with the donkey while ⁴⁵  the boy and I go up there. We will worship ⁴⁶  and then return to you.” ⁴⁷ 

Kejadian 22:7

22:7 Isaac said to his father Abraham, ⁴⁸  “My father?” “What is it, ⁴⁹  my son?” he replied. “Here is the fire and the wood,” Isaac said, ⁵⁰  “but where is the lamb for the burnt offering?”

Kejadian 22:13

22:13 Abraham looked up ⁵¹  and saw ⁵²  behind him ⁵³  a ram caught in the bushes by its horns. So he ⁵⁴  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 23:11

23:11 “No, my lord! Hear me out. I sell ⁵⁵  you both the field and the cave that is in it. ⁵⁶  In the presence of my people ⁵⁷  I sell it to you. Bury your dead.”

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁵⁸  for my master! The Lord has led me ⁵⁹  to the house ⁶⁰  of my master’s relatives!” ⁶¹ 

Kejadian 24:32

24:32 So Abraham’s servant ⁶²  went to the house and unloaded ⁶³  the camels. Straw and feed were given ⁶⁴  to the camels, and water was provided so that he and the men who were with him could wash their feet. ⁶⁵ 

Kejadian 24:36

24:36 My master’s wife Sarah bore a son to him ⁶⁶  when she was old, ⁶⁷  and my master ⁶⁸  has given him everything he owns.

Kejadian 29:10

29:10 When Jacob saw Rachel, the daughter of his uncle Laban, ⁶⁹  and the sheep of his uncle Laban, he ⁷⁰  went over ⁷¹  and rolled the stone off the mouth of the well and watered the sheep of his uncle Laban. ⁷² 

Kejadian 29:20

29:20 So Jacob worked for seven years to acquire Rachel. ⁷³  But they seemed like only a few days to him ⁷⁴  because his love for her was so great. ⁷⁵ 

Kejadian 30:42

30:42 But if the animals were weaker, he did not set the branches there. ⁷⁶  So the weaker animals ended up belonging to Laban ⁷⁷  and the stronger animals to Jacob.

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 31:35

31:35 Rachel ⁷⁸  said to her father, “Don’t be angry, ⁷⁹  my lord. I cannot stand up ⁸⁰  in your presence because I am having my period.” ⁸¹  So he searched thoroughly, ⁸²  but did not find the idols.

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ⁸³  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ⁸⁴ 

Kejadian 32:4

32:4 He commanded them, “This is what you must say to my lord Esau: ‘This is what your servant ⁸⁵  Jacob says: I have been staying with Laban until now.

Kejadian 32:19

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ⁸⁶ 

Kejadian 33:17

33:17 But ⁸⁷  Jacob traveled to Succoth ⁸⁸  where he built himself a house and made shelters for his livestock. That is why the place was called ⁸⁹  Succoth. ⁹⁰ 

Kejadian 34:7

34:7 Now Jacob’s sons had come in from the field when they heard the news. ⁹¹  They ⁹²  were offended ⁹³  and very angry because Shechem ⁹⁴  had disgraced Israel ⁹⁵  by sexually assaulting ⁹⁶  Jacob’s daughter, a crime that should not be committed. ⁹⁷ 

Kejadian 34:14

34:14 They said to them, “We cannot give ⁹⁸  our sister to a man who is not circumcised, for it would be a disgrace ⁹⁹  to us.

Kejadian 34:22

34:22 Only on this one condition will these men consent to live with us and become one people: They demand ¹⁰⁰  that every male among us be circumcised just as they are circumcised.

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ¹⁰¹  Rachel went into labor ¹⁰²  – and her labor was hard.

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ¹⁰³  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ¹⁰⁴  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ¹⁰⁵  Joseph replied. ¹⁰⁶ 

Kejadian 37:22

37:22 Reuben continued, ¹⁰⁷  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ¹⁰⁸  (Reuben said this ¹⁰⁹  so he could rescue Joseph ¹¹⁰  from them ¹¹¹  and take him back to his father.)

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ¹¹²  and saw ¹¹³  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ¹¹⁴ 

Kejadian 38:20

38:20 Then Judah had his friend Hirah ¹¹⁵  the Adullamite take a young goat to get back from the woman the items he had given in pledge, ¹¹⁶  but Hirah ¹¹⁷  could not find her.

Kejadian 39:1

Joseph and Potiphar’s Wife

39:1 Now Joseph had been brought down to Egypt. ¹¹⁸  An Egyptian named Potiphar, an official of Pharaoh and the captain of the guard, ¹¹⁹  purchased him from ¹²⁰  the Ishmaelites who had brought him there.

Kejadian 40:13-14

40:13 In three more days Pharaoh will reinstate you ¹²¹  and restore you to your office. You will put Pharaoh’s cup in his hand, just as you did before ¹²²  when you were cupbearer. 40:14 But remember me ¹²³  when it goes well for you, and show ¹²⁴  me kindness. ¹²⁵  Make mention ¹²⁶  of me to Pharaoh and bring me out of this prison, ¹²⁷ 

Kejadian 41:26

41:26 The seven good cows represent seven years, and the seven good heads of grain represent seven years. Both dreams have the same meaning. ¹²⁸ 

Kejadian 41:32

41:32 The dream was repeated to Pharaoh ¹²⁹  because the matter has been decreed ¹³⁰  by God, and God will make it happen soon. ¹³¹ 

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ¹³²  you in authority over all the land of Egypt.” ¹³³ 

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. ¹³⁴  Joseph’s brothers came and bowed down ¹³⁵  before him with ¹³⁶  their faces to the ground.

Kejadian 42:13

42:13 They replied, “Your servants are from a family of twelve brothers. ¹³⁷  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ¹³⁸  and one is no longer alive.” ¹³⁹ 

Kejadian 43:12

43:12 Take double the money with you; ¹⁴⁰  you must take back ¹⁴¹  the money that was returned in the mouths of your sacks – perhaps it was an oversight.

Kejadian 43:25

43:25 They got their gifts ready for Joseph’s arrival ¹⁴²  at noon, for they had heard ¹⁴³  that they were to have a meal ¹⁴⁴  there.

Kejadian 44:26

44:26 But we replied, ‘We cannot go down there. ¹⁴⁵  If our youngest brother is with us, then we will go, ¹⁴⁶  for we won’t be permitted to see the man’s face if our youngest brother is not with us.’

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. ¹⁴⁷ 

Kejadian 44:33

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.

Kejadian 45:8

45:8 So now, it is not you who sent me here, but God. He has made me an adviser ¹⁴⁸  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Kejadian 46:6

46:6 Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. ¹⁴⁹ 

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹⁵⁰ 

all my life long to this day,

Kejadian 48:17

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ¹⁵¹  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head.

Kejadian 49:7

49:7 Cursed be their anger, for it was fierce,

and their fury, for it was cruel.

I will divide them in Jacob,

and scatter them in Israel! ¹⁵² 

Kejadian 50:17

50:17 ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. ¹⁵³ 

[1:11]  ¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:14]  ⁴ sn Let there be lights. Light itself was created before the light-bearers. The order would not seem strange to the ancient Hebrew mind that did not automatically link daylight with the sun (note that dawn and dusk appear to have light without the sun).

[1:14]  ⁵ tn The language describing the cosmos, which reflects a prescientific view of the world, must be interpreted as phenomenal, describing what appears to be the case. The sun and the moon are not in the sky (below the clouds), but from the viewpoint of a person standing on the earth, they appear that way. Even today we use similar phenomenological expressions, such as “the sun is rising” or “the stars in the sky.”

[1:14]  ⁶ tn The text has “for signs and for seasons and for days and years.” It seems likely from the meanings of the words involved that “signs” is the main idea, followed by two categories, “seasons” and “days and years.” This is the simplest explanation, and one that matches vv. 11-13. It could even be rendered “signs for the fixed seasons, that is [explicative vav (ו)] days and years.”

[1:14]  sn Let them be for signs. The point is that the sun and the moon were important to fix the days for the seasonal celebrations for the worshiping community.

[2:8]  ⁷ tn Traditionally “garden,” but the subsequent description of this “garden” makes it clear that it is an orchard of fruit trees.

[2:8]  sn The Lord God planted an orchard. Nothing is said of how the creation of this orchard took place. A harmonization with chap. 1 might lead to the conclusion that it was by decree, prior to the creation of human life. But the narrative sequence here in chap. 2 suggests the creation of the garden followed the creation of the man. Note also the past perfect use of the perfect in the relative clause in the following verse.

[2:8]  ⁸ tn Heb “from the east” or “off east.”

[2:8]  sn One would assume this is east from the perspective of the land of Israel, particularly since the rivers in the area are identified as the rivers in those eastern regions.

[2:8]  ⁹ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ¹⁰ tn The perfect verbal form here requires the past perfect translation since it describes an event that preceded the event described in the main clause.

[2:20]  ¹¹ 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]  ¹² 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.”

[4:22]  ¹³ tn The traditional rendering here, “who forged” (or “a forger of”) is now more commonly associated with counterfeit or fraud (e.g., “forged copies” or “forged checks”) than with the forging of metal. The phrase “heated metal and shaped [it]” has been used in the translation instead.

[8:1]  ¹⁴ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ¹⁵ tn Heb “to pass over.”

[8:17]  ¹⁶ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ¹⁷ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ¹⁸ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  ¹⁹ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[14:10]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “the rest.”

[14:10]  ²³ 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.

[14:16]  ²⁴ tn The word “stolen” is supplied in the translation for clarification.

[14:16]  ²⁵ tn The phrase “the rest of “ has been supplied in the translation for clarification.

[17:13]  ²⁶ tn The emphatic construction employs the Niphal imperfect tense (collective singular) and the Niphal infinitive.

[17:13]  ²⁷ tn Heb “my covenant.” Here in v. 13 the Hebrew word בְּרִית (bÿrit) refers to the outward, visible sign, or reminder, of the covenant. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[17:13]  ²⁸ tn Or “an eternal.”

[18:10]  ²⁹ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ³⁰ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ³¹ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ³² tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ³³ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[19:20]  ³⁴ tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ³⁵ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ³⁶ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ³⁷ tn Heb “Is it not little?”

[19:20]  ³⁸ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[20:11]  ³⁹ tn Heb “Because I said.”

[20:11]  ⁴⁰ tn Heb “over the matter of.”

[20:13]  ⁴¹ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ⁴² tn Heb “This is your loyal deed which you can do for me.”

[22:5]  ⁴³ tn Heb “And Abraham.” The proper name has been replaced in the translation by the pronoun (“he”) for stylistic reasons.

[22:5]  ⁴⁴ tn The Hebrew verb is masculine plural, referring to the two young servants who accompanied Abraham and Isaac on the journey.

[22:5]  ⁴⁵ tn The disjunctive clause (with the compound subject preceding the verb) may be circumstantial and temporal.

[22:5]  ⁴⁶ tn This Hebrew word literally means “to bow oneself close to the ground.” It often means “to worship.”

[22:5]  ⁴⁷ sn It is impossible to know what Abraham was thinking when he said, “we will…return to you.” When he went he knew (1) that he was to sacrifice Isaac, and (2) that God intended to fulfill his earlier promises through Isaac. How he reconciled those facts is not clear in the text. Heb 11:17-19 suggests that Abraham believed God could restore Isaac to him through resurrection.

[22:7]  ⁴⁸ tn The Hebrew text adds “and said.” This is redundant and has not been translated for stylistic reasons.

[22:7]  ⁴⁹ tn Heb “Here I am” (cf. Gen 22:1).

[22:7]  ⁵⁰ tn Heb “and he said, ‘Here is the fire and the wood.’” The referent (Isaac) has been specified in the translation for clarity. Here and in the following verse the order of the introductory clauses and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:13]  ⁵¹ tn Heb “lifted his eyes.”

[22:13]  ⁵² tn Heb “and saw, and look.” The particle הִנֵּה (hinneh, “look”) draws attention to what Abraham saw and invites the audience to view the scene through his eyes.

[22:13]  ⁵³ tc The translation follows the reading of the MT; a number of Hebrew mss, the LXX, Syriac, and Samaritan Pentateuch read “one” (אֶחָד, ’ekhad) instead of “behind him” (אַחַר, ’akhar).

[22:13]  ⁵⁴ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[23:11]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Heb “in the presence of the sons of my people.”

[24:27]  ⁵⁸ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁵⁹ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁶⁰ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁶¹ tn Heb “brothers.”

[24:32]  ⁶² tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ⁶³ tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

[24:32]  ⁶⁴ tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ⁶⁵ tn Heb “and water to wash his feet and the feet of the men who were with him.”

[24:36]  ⁶⁶ tn Heb “to my master.” This has been replaced by the pronoun “him” in the translation for stylistic reasons.

[24:36]  ⁶⁷ tn Heb “after her old age.”

[24:36]  ⁶⁸ tn Heb “and he.” The referent (the servant’s master, Abraham) has been specified in the translation for clarity.

[29:10]  ⁶⁹ tn Heb “Laban, the brother of his mother” (twice in this verse).

[29:10]  ⁷⁰ tn Heb “Jacob.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[29:10]  ⁷¹ tn Heb “drew near, approached.”

[29:10]  ⁷² tn Heb “Laban, the brother of his mother.” The text says nothing initially about the beauty of Rachel. But the reader is struck by the repetition of “Laban the brother of his mother.” G. J. Wenham is no doubt correct when he observes that Jacob’s primary motive at this stage is to ingratiate himself with Laban (Genesis [WBC], 2:231).

[29:20]  ⁷³ tn Heb “in exchange for Rachel.”

[29:20]  ⁷⁴ sn But they seemed like only a few days to him. This need not mean that the time passed quickly. More likely it means that the price seemed insignificant when compared to what he was getting in the bargain.

[29:20]  ⁷⁵ tn Heb “because of his love for her.” The words “was so great” are supplied for stylistic reasons.

[30:42]  ⁷⁶ tn Heb “he did not put [them] in.” The referent of the [understood] direct object, “them,” has been specified as “the branches” in the translation for clarity.

[30:42]  ⁷⁷ tn Heb “were for Laban.”

[31:35]  ⁷⁸ tn Heb “she”; the referent (Rachel) has been specified in the translation for clarity.

[31:35]  ⁷⁹ 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]  ⁸⁰ tn Heb “I am unable to rise.”

[31:35]  ⁸¹ tn Heb “the way of women is to me.” This idiom refers to a woman’s menstrual period.

[31:35]  ⁸² tn The word “thoroughly” is not in the Hebrew text, but is implied.

[31:53]  ⁸³ tn The God of Abraham and the god of Nahor. The Hebrew verb translated “judge” is plural, suggesting that Laban has more than one “god” in mind. The Samaritan Pentateuch and the LXX, apparently in an effort to make the statement monotheistic, have a singular verb. In this case one could translate, “May the God of Abraham and the God of Nahor, the God of their father, judge between us.” However, Laban had a polytheistic world view, as evidenced by his possession of household idols (cf. 31:19). The translation uses “God” when referring to Abraham’s God, for Genesis makes it clear that Abraham worshiped the one true God. It employs “god” when referring to Nahor’s god, for in the Hebrew text Laban refers to a different god here, probably one of the local deities.

[31:53]  ⁸⁴ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[32:4]  ⁸⁵ sn Your servant. The narrative recounts Jacob’s groveling in fear before Esau as he calls his brother his “lord,” as if to minimize what had been done twenty years ago.

[32:19]  ⁸⁶ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[33:17]  ⁸⁷ tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ⁸⁸ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ⁸⁹ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ⁹⁰ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[34:7]  ⁹¹ tn Heb “when they heard.” The words “the news” are supplied in the translation for stylistic reasons.

[34:7]  ⁹² tn Heb “the men.” This sounds as if a new group has been introduced into the narrative, so it has been translated as “they” to indicate that it refers to Jacob’s sons, mentioned in the first part of the verse.

[34:7]  ⁹³ tn The Hebrew verb עָצַב (’atsav) can carry one of three semantic nuances depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain; to be depressed emotionally; to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed; to be insulted; to be offended” (to the point of anger at another or oneself; Gen 6:6; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 6:6). The third category fits best in Gen 34:7 because Jacob’s sons were not merely wounded emotionally. On the contrary, Shechem’s action prompted them to strike out in judgment against the source of their distress.

[34:7]  ⁹⁴ tn Heb “he”; the referent (Shechem) has been specified in the translation for clarity.

[34:7]  ⁹⁵ tn Heb “a disgraceful thing he did against Israel.”

[34:7]  ⁹⁶ tn Heb “by lying with the daughter of Jacob.” The infinitive here explains the preceding verb, indicating exactly how he had disgraced Jacob. The expression “to lie with” is a euphemism for sexual relations, or in this case, sexual assault.

[34:7]  ⁹⁷ tn Heb “and so it should not be done.” The negated imperfect has an obligatory nuance here, but there is also a generalizing tone. The narrator emphasizes that this particular type of crime (sexual assault) is especially reprehensible.

[34:14]  ⁹⁸ tn Heb “we are not able to do this thing, to give.” The second infinitive is in apposition to the first, explaining what they are not able to do.

[34:14]  ⁹⁹ tn The Hebrew word translated “disgrace” usually means “ridicule; taunt; reproach.” It can also refer to the reason the condition of shame or disgrace causes ridicule or a reproach.

[34:22]  ¹⁰⁰ tn Heb “when every one of our males is circumcised.”

[35:16]  ¹⁰¹ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ¹⁰² 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.”

[35:22]  ¹⁰³ tn Heb “and Reuben went and lay with.” The expression “lay with” is a euphemism for having sexual intercourse.

[35:22]  sn Reuben’s act of having sexual relations with Bilhah probably had other purposes than merely satisfying his sexual desire. By having sex with Bilhah, Reuben (Leah’s oldest son) would have prevented Bilhah from succeeding Rachel as the favorite wife, and by sleeping with his father’s concubine he would also be attempting to take over leadership of the clan – something Absalom foolishly attempted later on in Israel’s history (2 Sam 16:21-22).

[37:13]  ¹⁰⁴ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ¹⁰⁵ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ¹⁰⁶ 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.

[37:22]  ¹⁰⁷ tn Heb “and Reuben said to them.”

[37:22]  ¹⁰⁸ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ¹⁰⁹ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ¹¹⁰ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ¹¹¹ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:25]  ¹¹² tn Heb “lifted up their eyes.”

[37:25]  ¹¹³ tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

[37:25]  ¹¹⁴ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[38:20]  ¹¹⁵ tn Heb “sent by the hand of his friend.” Here the name of the friend (“Hirah”) has been included in the translation for clarity.

[38:20]  ¹¹⁶ tn Heb “to receive the pledge from the woman’s hand.”

[38:20]  ¹¹⁷ tn Heb “he”; the referent (Judah’s friend Hirah the Adullamite) has been specified in the translation for clarity.

[39:1]  ¹¹⁸ tn The disjunctive clause resumes the earlier narrative pertaining to Joseph by recapitulating the event described in 37:36. The perfect verbal form is given a past perfect translation to restore the sequence of the narrative for the reader.

[39:1]  ¹¹⁹ sn Captain of the guard. See the note on this phrase in Gen 37:36.

[39:1]  ¹²⁰ tn Heb “from the hand of.”

[40:13]  ¹²¹ tn Heb “Pharaoh will lift up your head.” This Hebrew idiom usually refers to restoring dignity, office, or power. It is comparable to the modern saying “someone can hold his head up high.”

[40:13]  ¹²² tn Heb “according to the former custom.”

[40:14]  ¹²³ tn Heb “but you have remembered me with you.” The perfect verbal form may be used rhetorically here to emphasize Joseph’s desire to be remembered. He speaks of the action as already being accomplished in order to make it clear that he expects it to be done. The form can be translated as volitional, expressing a plea or a request.

[40:14]  ¹²⁴ tn This perfect verbal form with the prefixed conjunction (and the two that immediately follow) carry the same force as the preceding perfect.

[40:14]  ¹²⁵ tn Heb “deal with me [in] kindness.”

[40:14]  ¹²⁶ tn The verb זָכַר (zakhar) in the Hiphil stem means “to cause to remember, to make mention, to boast.” The implication is that Joseph would be pleased for them to tell his story and give him the credit due him so that Pharaoh would release him. Since Pharaoh had never met Joseph, the simple translation of “cause him to remember me” would mean little.

[40:14]  ¹²⁷ tn Heb “house.” The word “prison” has been substituted in the translation for clarity.

[41:26]  ¹²⁸ tn Heb “one dream it is.”

[41:32]  ¹²⁹ tn Heb “and concerning the repeating of the dream to Pharaoh two times.” The Niphal infinitive here is the object of the preposition; it is followed by the subjective genitive “of the dream.”

[41:32]  ¹³⁰ tn Heb “established.”

[41:32]  ¹³¹ tn The clause combines a participle and an infinitive construct: God “is hurrying…to do it,” meaning he is going to do it soon.

[41:41]  ¹³² 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]  ¹³³ 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.

[42:6]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ tn The word “faces” is an adverbial accusative, so the preposition has been supplied in the translation.

[42:13]  ¹³⁷ tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ¹³⁸ tn Heb “today.”

[42:13]  ¹³⁹ tn Heb “and the one is not.”

[43:12]  ¹⁴⁰ tn Heb “in your hand.”

[43:12]  ¹⁴¹ tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.

[43:25]  ¹⁴² tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

[43:25]  ¹⁴³ tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

[43:25]  ¹⁴⁴ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

[44:26]  ¹⁴⁵ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

[44:26]  ¹⁴⁶ tn Heb “go down.”

[44:30]  ¹⁴⁷ tn Heb “his life is bound up in his life.”

[45:8]  ¹⁴⁸ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[46:6]  ¹⁴⁹ tn Heb “and they took their livestock and their possessions which they had acquired in the land of Canaan and they went to Egypt, Jacob and all his offspring with him.” The order of the clauses has been rearranged in the translation for stylistic reasons.

[48:15]  ¹⁵⁰ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[48:17]  ¹⁵¹ tn Heb “it was bad in his eyes.”

[49:7]  ¹⁵² sn Divide…scatter. What is predicted here is a division of their tribes. Most commentators see here an anticipation of Levi being in every area but not their own. That may be part of it, but not entirely what the curse intended. These tribes for their ruthless cruelty would be eliminated from the power and prestige of leadership.

[50:17]  ¹⁵³ tn Heb “and Joseph wept when they spoke to him.”