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 1:24

1:24 God said, “Let the land produce living creatures according to their kinds: cattle, creeping things, and wild animals, each according to its kind.” ⁴  It was so.

Kejadian 1:30

1:30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground – everything that has the breath of life in it – I give ⁵  every green plant for food.” It was so.

Kejadian 7:2

7:2 You must take with you seven ⁶  of every kind of clean animal, ⁷  the male and its mate, ⁸  two of every kind of unclean animal, the male and its mate,

Kejadian 7:4

7:4 For in seven days ⁹  I will cause it to rain ¹⁰  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 7:21

7:21 And all living things ¹¹  that moved on the earth died, including the birds, domestic animals, wild animals, all the creatures that swarm over the earth, and all humankind.

Kejadian 9:2

9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ¹²  Everything that creeps on the ground and all the fish of the sea are under your authority. ¹³ 

Kejadian 12:10

The Promised Blessing Jeopardized

12:10 There was a famine in the land, so Abram went down to Egypt ¹⁴  to stay for a while ¹⁵  because the famine was severe. ¹⁶ 

Kejadian 13:6-7

13:6 But the land could ¹⁷  not support them while they were living side by side. ¹⁸  Because their possessions were so great, they were not able to live ¹⁹  alongside one another. 13:7 So there were quarrels ²⁰  between Abram’s herdsmen and Lot’s herdsmen. ²¹  (Now the Canaanites and the Perizzites were living in the land at that time.) ²² 

Kejadian 13:16

13:16 And I will make your descendants like the dust of the earth, so that if anyone is able to count the dust of the earth, then your descendants also can be counted. ²³ 

Kejadian 14:10

14:10 Now the Valley of Siddim was full of tar pits. ²⁴  When the kings of Sodom and Gomorrah fled, they fell into them, ²⁵  but some survivors ²⁶  fled to the hills. ²⁷ 

Kejadian 19:20

19:20 Look, this town ²⁸  over here is close enough to escape to, and it’s just a little one. ²⁹  Let me go there. ³⁰  It’s just a little place, isn’t it? ³¹  Then I’ll survive.” ³² 

Kejadian 22:13

22:13 Abraham looked up ³³  and saw ³⁴  behind him ³⁵  a ram caught in the bushes by its horns. So he ³⁶  went over and got the ram and offered it up as a burnt offering instead of his son.

Kejadian 23:8

23:8 Then he said to them, “If you agree ³⁷  that I may bury my dead, ³⁸  then hear me out. ³⁹  Ask ⁴⁰  Ephron the son of Zohar

Kejadian 24:5

24:5 The servant asked him, “What if the woman is not willing to come back with me ⁴¹  to this land? Must I then ⁴²  take your son back to the land from which you came?”

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ⁴³  and sent them off to the east, away from his son Isaac. ⁴⁴ 

Kejadian 25:22

25:22 But the children struggled ⁴⁵  inside her, and she said, “If it is going to be like this, I’m not so sure I want to be pregnant!” ⁴⁶  So she asked the Lord, ⁴⁷ 

Kejadian 26:8

26:8 After Isaac ⁴⁸  had been there a long time, ⁴⁹  Abimelech king of the Philistines happened to look out a window and observed ⁵⁰  Isaac caressing ⁵¹  his wife Rebekah.

Kejadian 26:10

26:10 Then Abimelech exclaimed, “What in the world have you done to us? ⁵²  One of the men ⁵³  might easily have had sexual relations with ⁵⁴  your wife, and you would have brought guilt on us!”

Kejadian 27:42

27:42 When Rebekah heard what her older son Esau had said, ⁵⁵  she quickly summoned ⁵⁶  her younger son Jacob and told him, “Look, your brother Esau is planning to get revenge by killing you. ⁵⁷ 

Kejadian 28:13

28:13 and the Lord stood at its top. He said, “I am the Lord, the God of your grandfather Abraham and the God of your father Isaac. ⁵⁸  I will give you and your descendants the ground ⁵⁹  you are lying on.

Kejadian 30:41

30:41 When the stronger females were in heat, ⁶⁰  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches.

Kejadian 31:10

31:10 “Once ⁶¹  during breeding season I saw ⁶²  in a dream that the male goats mating with ⁶³  the flock were streaked, speckled, and spotted.

Kejadian 31:39

31:39 Animals torn by wild beasts I never brought to you; I always absorbed the loss myself. ⁶⁴  You always made me pay for every missing animal, ⁶⁵  whether it was taken by day or at night.

Kejadian 31:53

31:53 May the God of Abraham and the god of Nahor, ⁶⁶  the gods of their father, judge between us.” Jacob took an oath by the God whom his father Isaac feared. ⁶⁷ 

Kejadian 32:7

32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

Kejadian 32:13

32:13 Jacob ⁶⁸  stayed there that night. Then he sent ⁶⁹  as a gift ⁷⁰  to his brother Esau

Kejadian 35:22

35:22 While Israel was living in that land, Reuben had sexual relations with ⁷¹  Bilhah, his father’s concubine, and Israel heard about it.

Jacob had twelve sons:

Kejadian 36:7

36:7 because they had too many possessions to be able to stay together and the land where they had settled ⁷²  was not able to support them because of their livestock.

Kejadian 36:15

36:15 These were the chiefs ⁷³  among the descendants ⁷⁴  of Esau, the sons of Eliphaz, Esau’s firstborn: chief Teman, chief Omar, chief Zepho, chief Kenaz,

Kejadian 37:17

37:17 The man said, “They left this area, ⁷⁵  for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

Kejadian 37:22

37:22 Reuben continued, ⁷⁶  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁷⁷  (Reuben said this ⁷⁸  so he could rescue Joseph ⁷⁹  from them ⁸⁰  and take him back to his father.)

Kejadian 37:25

37:25 When they sat down to eat their food, they looked up ⁸¹  and saw ⁸²  a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt. ⁸³ 

Kejadian 38:8

38:8 Then Judah said to Onan, “Have sexual relations with ⁸⁴  your brother’s wife and fulfill the duty of a brother-in-law to her so that you may raise ⁸⁵  up a descendant for your brother.” ⁸⁶ 

Kejadian 38:28-29

38:28 While she was giving birth, one child ⁸⁷  put out his hand, and the midwife took a scarlet thread and tied it on his hand, saying, “This one came out first.” 38:29 But then he drew back his hand, and his brother came out before him. ⁸⁸  She said, “How you have broken out of the womb!” ⁸⁹  So he was named Perez. ⁹⁰ 

Kejadian 39:12

39:12 She grabbed him by his outer garment, saying, “Have sex with me!” But he left his outer garment in her hand and ran ⁹¹  outside. ⁹² 

Kejadian 41:24

41:24 The thin heads of grain swallowed up the seven good heads of grain. So I told all this ⁹³  to the diviner-priests, but no one could tell me its meaning.” ⁹⁴ 

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. ⁹⁵ 

Kejadian 41:56

41:56 While the famine was over all the earth, ⁹⁶  Joseph opened the storehouses ⁹⁷  and sold grain to the Egyptians. The famine was severe throughout the land of Egypt.

Kejadian 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Kejadian 44:32

44:32 Indeed, ⁹⁸  your servant pledged security for the boy with my father, saying, ‘If I do not bring him back to you, then I will bear the blame before my father all my life.’

Kejadian 45:1

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ⁹⁹  so he cried out, “Make everyone go out from my presence!” No one remained ¹⁰⁰  with Joseph when he made himself known to 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 ¹⁰¹  to Pharaoh, lord over all his household, and ruler over all the land of Egypt.

Kejadian 45:26

45:26 They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, ¹⁰²  for he did not believe them.

Kejadian 47:14-15

47:14 Joseph collected all the money that could be found in the land of Egypt and in the land of Canaan as payment ¹⁰³  for the grain they were buying. Then Joseph brought the money into Pharaoh’s palace. ¹⁰⁴  47:15 When the money from the lands of Egypt and Canaan was used up, all the Egyptians ¹⁰⁵  came to Joseph and said, “Give us food! Why should we die ¹⁰⁶  before your very eyes because our money has run out?”

[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.

[1:24]  ⁴ tn There are three groups of land animals here: the cattle or livestock (mostly domesticated), things that creep or move close to the ground (such as reptiles or rodents), and the wild animals (all animals of the field). The three terms are general classifications without specific details.

[1:30]  ⁵ tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.

[7:2]  ⁶ tn Or “seven pairs” (cf. NRSV).

[7:2]  ⁷ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ⁸ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:4]  ⁹ tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ¹⁰ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[7:21]  ¹¹ tn Heb “flesh.”

[9:2]  ¹² tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ¹³ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[12:10]  ¹⁴ sn Abram went down to Egypt. The Abrahamic narrative foreshadows some of the events in the life of the nation of Israel. This sojourn in Egypt is typological of Israel’s bondage there. In both stories there is a famine that forces the family to Egypt, death is a danger to the males while the females are preserved alive, great plagues bring about their departure, there is a summons to stand before Pharaoh, and there is a return to the land of Canaan with great wealth.

[12:10]  ¹⁵ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” means “to stay for a while.” The “stranger” (traditionally “sojourner”) is one who is a temporary resident, a visitor, one who is passing through. Abram had no intention of settling down in Egypt or owning property. He was only there to wait out the famine.

[12:10]  ¹⁶ tn Heb “heavy in the land.” The words “in the land,” which also occur at the beginning of the verse in the Hebrew text, have not been repeated here in the translation for stylistic reasons.

[13:6]  ¹⁷ tn The potential nuance for the perfect tense is necessary here, and supported by the parallel clause that actually uses “to be able.”

[13:6]  ¹⁸ tn The infinitive construct לָשֶׁבֶת (lashevet, from יָשַׁב, yashav) explains what it was that the land could not support: “the land could not support them to live side by side.” See further J. C. de Moor, “Lexical Remarks Concerning Yahad and Yahdaw,” VT 7 (1957): 350-55.

[13:6]  ¹⁹ tn The same infinitive occurs here, serving as the object of the verb.

[13:7]  ²⁰ tn The Hebrew term רִיב (riv) means “strife, conflict, quarreling.” In later texts it has the meaning of “legal controversy, dispute.” See B. Gemser, “The rîb – or Controversy – Pattern in Hebrew Mentality,” Wisdom in Israel and in the Ancient Near East [VTSup], 120-37.

[13:7]  ²¹ sn Since the quarreling was between the herdsmen, the dispute was no doubt over water and vegetation for the animals.

[13:7]  ²² tn This parenthetical clause, introduced with the vav (ו) disjunctive (translated “now”), again provides critical information. It tells in part why the land cannot sustain these two bedouins, and it also hints of the danger of weakening the family by inner strife.

[13:16]  ²³ tn The translation “can be counted” (potential imperfect) is suggested by the use of יוּכַל (yukhal, “is able”) in the preceding clause.

[14:10]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Heb “the rest.”

[14:10]  ²⁷ 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.

[19:20]  ²⁸ 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]  ²⁹ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ³⁰ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ³¹ tn Heb “Is it not little?”

[19:20]  ³² tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[22:13]  ³³ tn Heb “lifted his eyes.”

[22:13]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Heb “Abraham”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[23:8]  ³⁷ tn Heb “If it is with your purpose.” The Hebrew noun נֶפֶשׁ (nefesh) here has the nuance “purpose” or perhaps “desire” (see BDB 661 s.v. נֶפֶשׁ).

[23:8]  ³⁸ tn Heb “bury my dead out of my sight.” The last phrase “out of my sight” has not been included in the translation for stylistic reasons.

[23:8]  ³⁹ tn Or “hear me.”

[23:8]  ⁴⁰ tn Heb “intercede for me with.”

[24:5]  ⁴¹ tn Heb “to go after me.”

[24:5]  ⁴² 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.

[25:6]  ⁴³ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁴⁴ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[25:22]  ⁴⁵ tn The Hebrew word used here suggests a violent struggle that was out of the ordinary.

[25:22]  ⁴⁶ 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]  ⁴⁷ 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.

[26:8]  ⁴⁸ tn Heb “and he”; the referent (Isaac) has been specified in the translation for clarity.

[26:8]  ⁴⁹ tn Heb “and it happened when the days were long to him there.”

[26:8]  ⁵⁰ tn Heb “look, Isaac.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the audience to view the scene through Abimelech’s eyes.

[26:8]  ⁵¹ tn Or “fondling.”

[26:8]  sn The Hebrew word מְצַחֵק (mÿtsakheq), from the root צָחַק (tsakhaq, “laugh”), forms a sound play with the name “Isaac” right before it. Here it depicts an action, probably caressing or fondling, that indicated immediately that Rebekah was Isaac’s wife, not his sister. Isaac’s deception made a mockery of God’s covenantal promise. Ignoring God’s promise to protect and bless him, Isaac lied to protect himself and acted in bad faith to the men of Gerar.

[26:10]  ⁵² 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]  ⁵³ tn Heb “people.”

[26:10]  ⁵⁴ tn The Hebrew verb means “to lie down.” Here the expression “lie with” or “sleep with” is euphemistic for “have sexual relations with.”

[27:42]  ⁵⁵ tn Heb “and the words of Esau her older son were told to Rebekah.”

[27:42]  ⁵⁶ tn Heb “she sent and called for.”

[27:42]  ⁵⁷ tn Heb “is consoling himself with respect to you to kill you.” The only way Esau had of dealing with his anger at the moment was to plan to kill his brother after the death of Isaac.

[28:13]  ⁵⁸ tn Heb “the God of your father Abraham and the God of Isaac.” The Hebrew word for “father” can typically be used in a broader sense than the English word, in this case referring to Abraham (who was Jacob’s grandfather). For stylistic reasons and for clarity, the words “your father” are supplied with “Isaac” in the translation.

[28:13]  ⁵⁹ tn The Hebrew term אֶרֶץ (’erets) can mean “[the] earth,” “land,” “region,” “piece of ground,” or “ground” depending on the context. Here the term specifically refers to the plot of ground on which Jacob was lying, but at the same time this stands by metonymy for the entire land of Canaan.

[30:41]  ⁶⁰ tn Heb “and at every breeding-heat of the flock.”

[31:10]  ⁶¹ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁶² tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁶³ tn Heb “going up on,” that is, mounting for intercourse.

[31:39]  ⁶⁴ tn The imperfect verbal form indicates that this was a customary or typical action.

[31:39]  ⁶⁵ 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.

[31:53]  ⁶⁶ 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]  ⁶⁷ tn Heb “by the fear of his father Isaac.” See the note on the word “fears” in v. 42.

[32:13]  ⁶⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[32:13]  ⁶⁹ tn Heb “and he took from that which was going into his hand,” meaning that he took some of what belonged to him.

[32:13]  ⁷⁰ sn The Hebrew noun translated gift can in some contexts refer to the tribute paid by a subject to his lord. Such a nuance is possible here, because Jacob refers to Esau as his lord and to himself as Esau’s servant (v. 4).

[35:22]  ⁷¹ 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).

[36:7]  ⁷² tn Heb “land of their settlements.”

[36:15]  ⁷³ tn Or “clan leaders” (so also throughout this chapter).

[36:15]  ⁷⁴ tn Or “sons.”

[37:17]  ⁷⁵ tn Heb “they traveled from this place.”

[37:22]  ⁷⁶ tn Heb “and Reuben said to them.”

[37:22]  ⁷⁷ 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]  ⁷⁸ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁷⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁸⁰ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[37:25]  ⁸¹ tn Heb “lifted up their eyes.”

[37:25]  ⁸² 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]  ⁸³ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

[38:8]  ⁸⁴ tn Heb “go to.” The expression is a euphemism for sexual intercourse.

[38:8]  ⁸⁵ tn The imperative with the prefixed conjunction here indicates purpose.

[38:8]  ⁸⁶ 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.

[38:28]  ⁸⁷ tn The word “child” has been supplied in the translation for stylistic reasons.

[38:29]  ⁸⁸ tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ⁸⁹ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ⁹⁰ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[39:12]  ⁹¹ tn Heb “he fled and he went out.” The construction emphasizes the point that Joseph got out of there quickly.

[39:12]  ⁹² sn For discussion of this episode, see A. M. Honeyman, “The Occasion of Joseph’s Temptation,” VT 2 (1952): 85-87.

[41:24]  ⁹³ tn The words “all this” have been supplied in the translation for stylistic reasons.

[41:24]  ⁹⁴ tn Heb “and there was no one telling me.”

[41:26]  ⁹⁵ tn Heb “one dream it is.”

[41:56]  ⁹⁶ 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]  ⁹⁷ tc The MT reads “he opened all that was in [or “among”] them.” The translation follows the reading of the LXX and Syriac versions.

[44:32]  ⁹⁸ tn Or “for.”

[45:1]  ⁹⁹ tn Heb “all the ones standing beside him.”

[45:1]  ¹⁰⁰ tn Heb “stood.”

[45:8]  ¹⁰¹ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

[45:26]  ¹⁰² tn Heb “and his heart was numb.” Jacob was stunned by the unbelievable news and was unable to respond.

[47:14]  ¹⁰³ tn Or “in exchange.” On the use of the preposition here see BDB 90 s.v. בְּ.

[47:14]  ¹⁰⁴ tn Heb “house.”

[47:15]  ¹⁰⁵ tn Heb “all Egypt.” The expression is a metonymy and refers to all the people of Egypt.

[47:15]  ¹⁰⁶ tn The imperfect verbal form has a deliberative force here.