Kejadian 1:7

1:7 So God made the expanse and separated the water under the expanse from the water above it. ¹  It was so. ² 

Kejadian 2:18

2:18 The Lord God said, “It is not good for the man to be alone. ³  I will make a companion ⁴  for him who corresponds to him.” ⁵ 

Kejadian 2:24

2:24 That is why ⁶  a man leaves ⁷  his father and mother and unites with ⁸  his wife, and they become a new family. ⁹ 

Kejadian 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ¹⁰  me some fruit ¹¹  from the tree and I ate it.”

Kejadian 6:12

6:12 God saw the earth, and indeed ¹²  it was ruined, ¹³  for all living creatures ¹⁴  on the earth were sinful. ¹⁵ 

Kejadian 6:14

6:14 Make ¹⁶  for yourself an ark of cypress ¹⁷  wood. Make rooms in the ark, and cover ¹⁸  it with pitch inside and out.

Kejadian 7:7

7:7 Noah entered the ark along with his sons, his wife, and his sons’ wives because ¹⁹  of the floodwaters.

Kejadian 9:9

9:9 “Look! I now confirm ²⁰  my covenant with you and your descendants after you ²¹ 

Kejadian 12:19-20

12:19 Why did you say, ‘She is my sister,’ so that I took her ²²  to be my wife? ²³  Here is your wife! ²⁴  Take her and go!” ²⁵  12:20 Pharaoh gave his men orders about Abram, ²⁶  and so they expelled him, along with his wife and all his possessions.

Kejadian 14:21

14:21 Then the king of Sodom said to Abram, “Give me the people and take the possessions for yourself.”

Kejadian 15:16

15:16 In the fourth generation ²⁷  your descendants ²⁸  will return here, for the sin of the Amorites has not yet reached its limit.” ²⁹ 

Kejadian 18:3

18:3 He said, “My lord, ³⁰  if I have found favor in your sight, do not pass by and leave your servant. ³¹ 

Kejadian 18:11

18:11 Abraham and Sarah were old and advancing in years; ³²  Sarah had long since passed menopause.) ³³ 

Kejadian 18:27

18:27 Then Abraham asked, “Since I have undertaken to speak to the Lord ³⁴  (although I am but dust and ashes), ³⁵ 

Kejadian 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ³⁶  with blindness. The men outside ³⁷  wore themselves out trying to find the door.

Kejadian 19:18

19:18 But Lot said to them, “No, please, Lord! ³⁸ 

Kejadian 21:8

21:8 The child grew and was weaned. Abraham prepared ³⁹  a great feast on the day that Isaac was weaned. ⁴⁰ 

Kejadian 21:33

21:33 Abraham ⁴¹  planted a tamarisk tree ⁴²  in Beer Sheba. There he worshiped the Lord, ⁴³  the eternal God.

Kejadian 24:41

24:41 You will be free from your oath ⁴⁴  if you go to my relatives and they will not give her to you. Then you will be free from your oath.’

Kejadian 24:63

24:63 He ⁴⁵  went out to relax ⁴⁶  in the field in the early evening. ⁴⁷  Then he looked up ⁴⁸  and saw that ⁴⁹  there were camels approaching.

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ⁵⁰  because the Lord blessed him. ⁵¹ 

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ⁵²  Isaac sent them off; they separated on good terms. ⁵³ 

Kejadian 27:7

27:7 ‘Bring me some wild game and prepare for me some tasty food. Then I will eat ⁵⁴  it and bless you ⁵⁵  in the presence of the Lord ⁵⁶  before I die.’

Kejadian 27:21

27:21 Then Isaac said to Jacob, “Come closer so I can touch you, ⁵⁷  my son, and know for certain if you really are my son Esau.” ⁵⁸ 

Kejadian 28:18

28:18 Early ⁵⁹  in the morning Jacob ⁶⁰  took the stone he had placed near his head ⁶¹  and set it up as a sacred stone. ⁶²  Then he poured oil on top of it.

Kejadian 29:26

29:26 “It is not our custom here,” ⁶³  Laban replied, “to give the younger daughter in marriage ⁶⁴  before the firstborn.

Kejadian 29:28

29:28 Jacob did as Laban said. ⁶⁵  When Jacob ⁶⁶  completed Leah’s bridal week, ⁶⁷  Laban gave him his daughter Rachel to be his wife. ⁶⁸ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁶⁹  but the God of my father has been with me.

Kejadian 31:15

31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted ⁷⁰  the money paid for us! ⁷¹ 

Kejadian 31:40

31:40 I was consumed by scorching heat ⁷²  during the day and by piercing cold ⁷³  at night, and I went without sleep. ⁷⁴ 

Kejadian 32:18

32:18 then you must say, ⁷⁵  ‘They belong ⁷⁶  to your servant Jacob. ⁷⁷  They have been sent as a gift to my lord Esau. ⁷⁸  In fact Jacob himself is behind us.’” ⁷⁹ 

Kejadian 34:10

34:10 You may live ⁸⁰  among us, and the land will be open to you. ⁸¹  Live in it, travel freely in it, ⁸²  and acquire property in it.”

Kejadian 34:18

34:18 Their offer pleased Hamor and his son Shechem. ⁸³ 

Kejadian 37:29

37:29 Later Reuben returned to the cistern to find that Joseph was not in it! ⁸⁴  He tore his clothes,

Kejadian 39:4

39:4 So Joseph found favor in his sight and became his personal attendant. ⁸⁵  Potiphar appointed Joseph ⁸⁶  overseer of his household and put him in charge ⁸⁷  of everything he owned.

Kejadian 39:10

39:10 Even though she continued to speak ⁸⁸  to Joseph day after day, he did not respond ⁸⁹  to her invitation to have sex with her. ⁹⁰ 

Kejadian 41:46

41:46 Now Joseph was 30 years old ⁹¹  when he began serving ⁹²  Pharaoh king of Egypt. Joseph was commissioned by ⁹³  Pharaoh and was in charge of ⁹⁴  all the land of Egypt.

Kejadian 42:5

42:5 So Israel’s sons came to buy grain among the other travelers, ⁹⁵  for the famine was severe in the land of Canaan.

Kejadian 47:5

47:5 Pharaoh said to Joseph, “Your father and your brothers have come to you.

Kejadian 48:2

48:2 When Jacob was told, ⁹⁶  “Your son Joseph has just ⁹⁷  come to you,” Israel regained strength and sat up on his bed.

Kejadian 49:15

49:15 When he sees ⁹⁸  a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer. ⁹⁹ 

Kejadian 49:28

49:28 These ¹⁰⁰  are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. ¹⁰¹ 

Kejadian 49:30

49:30 It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite.

Kejadian 50:4

50:4 When the days of mourning ¹⁰²  had passed, Joseph said to Pharaoh’s royal court, ¹⁰³  “If I have found favor in your sight, please say to Pharaoh, ¹⁰⁴ 

Kejadian 50:16

50:16 So they sent word ¹⁰⁵  to Joseph, saying, “Your father gave these instructions before he died:

[1:7]  ¹ tn Heb “the expanse.”

[1:7]  ² tn This statement indicates that it happened the way God designed it, underscoring the connection between word and event.

[2:18]  ³ tn Heb “The being of man by himself is not good.” The meaning of “good” must be defined contextually. Within the context of creation, in which God instructs humankind to be fruitful and multiply, the man alone cannot comply. Being alone prevents the man from fulfilling the design of creation and therefore is not good.

[2:18]  ⁴ tn Traditionally “helper.” The English word “helper,” because it can connote so many different ideas, does not accurately convey the connotation of the Hebrew word עֵזֶר (’ezer). Usage of the Hebrew term does not suggest a subordinate role, a connotation which English “helper” can have. In the Bible God is frequently described as the “helper,” the one who does for us what we cannot do for ourselves, the one who meets our needs. In this context the word seems to express the idea of an “indispensable companion.” The woman would supply what the man was lacking in the design of creation and logically it would follow that the man would supply what she was lacking, although that is not stated here. See further M. L. Rosenzweig, “A Helper Equal to Him,” Jud 139 (1986): 277-80.

[2:18]  ⁵ tn The Hebrew expression כְּנֶגְדּוֹ (kÿnegdo) literally means “according to the opposite of him.” Translations such as “suitable [for]” (NASB, NIV), “matching,” “corresponding to” all capture the idea. (Translations that render the phrase simply “partner” [cf. NEB, NRSV], while not totally inaccurate, do not reflect the nuance of correspondence and/or suitability.) The man’s form and nature are matched by the woman’s as she reflects him and complements him. Together they correspond. In short, this prepositional phrase indicates that she has everything that God had invested in him.

[2:24]  ⁶ tn This statement, introduced by the Hebrew phrase עַל־כֵּן (’al-ken, “therefore” or “that is why”), is an editorial comment, not an extension of the quotation. The statement is describing what typically happens, not what will or should happen. It is saying, “This is why we do things the way we do.” It links a contemporary (with the narrator) practice with the historical event being narrated. The historical event narrated in v. 23 provides the basis for the contemporary practice described in v. 24. That is why the imperfect verb forms are translated with the present tense rather than future.

[2:24]  ⁷ tn The imperfect verb form has a habitual or characteristic nuance. For other examples of עַל־כֵּן (’al-ken, “therefore, that is why”) with the imperfect in a narrative framework, see Gen 10:9; 32:32 (the phrase “to this day” indicates characteristic behavior is in view); Num 21:14, 27; 1 Sam 5:5 (note “to this day”); 19:24 (perhaps the imperfect is customary here, “were saying”); 2 Sam 5:8. The verb translated “leave” (עָזָב, ’azab) normally means “to abandon, to forsake, to leave behind, to discard,” when used with human subject and object (see Josh 22:3; 1 Sam 30:13; Ps 27:10; Prov 2:17; Isa 54:6; 60:15; 62:4; Jer 49:11). Within the context of the ancient Israelite extended family structure, this cannot refer to emotional or geographical separation. The narrator is using hyperbole to emphasize the change in perspective that typically overtakes a young man when his thoughts turn to love and marriage.

[2:24]  ⁸ tn The perfect with vav (ו) consecutive carries the same habitual or characteristic nuance as the preceding imperfect. The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.

[2:24]  ⁹ tn Heb “and they become one flesh.” The perfect with vav consecutive carries the same habitual or characteristic nuance as the preceding verbs in the verse. The retention of the word “flesh” (בָּשָׂר, basar) in the translation often leads to improper or incomplete interpretations. The Hebrew word refers to more than just a sexual union. When they unite in marriage, the man and woman bring into being a new family unit (הָיָה + לְ, hayah + lamed preposition means “become”). The phrase “one flesh” occurs only here and must be interpreted in light of v. 23. There the man declares that the woman is bone of his bone and flesh of his flesh. To be one’s “bone and flesh” is to be related by blood to someone. For example, the phrase describes the relationship between Laban and Jacob (Gen 29:14); Abimelech and the Shechemites (Judg 9:2; his mother was a Shechemite); David and the Israelites (2 Sam 5:1); David and the elders of Judah (2 Sam 19:12); and David and his nephew Amasa (2 Sam 19:13, see 2 Sam 17:2; 1 Chr 2:16-17). The expression “one flesh” seems to indicate that they become, as it were, “kin,” at least legally (a new family unit is created) or metaphorically. In this first marriage in human history, the woman was literally formed from the man’s bone and flesh. Even though later marriages do not involve such a divine surgical operation, the first marriage sets the pattern for how later marriages are understood and explains why marriage supersedes the parent-child relationship.

[3:12]  ¹⁰ tn The Hebrew construction in this sentence uses an independent nominative absolute (formerly known as a casus pendens). “The woman” is the independent nominative absolute; it is picked up by the formal subject, the pronoun “she” written with the verb (“she gave”). The point of the construction is to throw the emphasis on “the woman.” But what makes this so striking is that a relative clause has been inserted to explain what is meant by the reference to the woman: “whom you gave me.” Ultimately, the man is blaming God for giving him the woman who (from the man’s viewpoint) caused him to sin.

[3:12]  ¹¹ tn The words “some fruit” here and the pronoun “it” at the end of the sentence are not in the Hebrew text, but are supplied for stylistic reasons.

[6:12]  ¹² tn Or “God saw how corrupt the earth was.”

[6:12]  ¹³ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ¹⁴ tn Heb “flesh.” Since moral corruption is in view here, most modern western interpreters understand the referent to be humankind. However, the phrase “all flesh” is used consistently of humankind and the animals in Gen 6-9 (6:17, 19; 7:15-16, 21; 8:17; 9:11, 15-17), suggesting that the author intends to picture all living creatures, humankind and animals, as guilty of moral failure. This would explain why the animals, not just humankind, are victims of the ensuing divine judgment. The OT sometimes views animals as morally culpable (Gen 9:5; Exod 21:28-29; Jonah 3:7-8). The OT also teaches that a person’s sin can contaminate others (people and animals) in the sinful person’s sphere (see the story of Achan, especially Josh 7:10). So the animals could be viewed here as morally contaminated because of their association with sinful humankind.

[6:12]  ¹⁵ tn Heb “had corrupted its way.” The third masculine singular pronominal suffix on “way” refers to the collective “all flesh.” The construction “corrupt one’s way” occurs only here (though Ezek 16:47 uses the Hiphil in an intransitive sense with the preposition בְּ [bet, “in”] followed by “ways”). The Hiphil of שָׁחָת (shakhat) means “to ruin, to destroy, to corrupt,” often as here in a moral/ethical sense. The Hebrew term דֶּרֶךְ (derekh, “way”) here refers to behavior or moral character, a sense that it frequently carries (see BDB 203 s.v. דֶּרֶךְ 6.a).

[6:14]  ¹⁶ sn The Hebrew verb is an imperative. A motif of this section is that Noah did as the Lord commanded him – he was obedient. That obedience had to come from faith in the word of the Lord. So the theme of obedience to God’s word is prominent in this prologue to the law.

[6:14]  ¹⁷ tn A transliteration of the Hebrew term yields “gopher (גֹּפֶר, gofer) wood” (so KJV, NAB, NASB). While the exact nature of the wood involved is uncertain (cf. NLT “resinous wood”), many modern translations render the Hebrew term as “cypress” (so NEB, NIV, NRSV).

[6:14]  ¹⁸ tn The Hebrew term כָּפָר (kafar, “to cover, to smear” [= to caulk]) appears here in the Qal stem with its primary, nonmetaphorical meaning. The Piel form כִּפֶּר (kipper), which has the metaphorical meaning “to atone, to expiate, to pacify,” is used in Levitical texts (see HALOT 493-94 s.v. כפר). Some authorities regard the form in v. 14 as a homonym of the much more common Levitical term (see BDB 498 s.v. כָּפָר).

[7:7]  ¹⁹ tn The preposition מִן (min) is causal here, explaining why Noah and his family entered the ark.

[9:9]  ²⁰ tn Heb “I, look, I confirm.” The particle הִנְנִי (hinni) used with the participle מֵקִים (meqim) gives the sense of immediacy or imminence, as if to say, “Look! I am now confirming.”

[9:9]  ²¹ tn The three pronominal suffixes (translated “you,” “your,” and “you”) are masculine plural. As v. 8 indicates, Noah and his sons are addressed.

[12:19]  ²² tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ²³ tn Heb “to me for a wife.”

[12:19]  ²⁴ tn Heb “Look, your wife!”

[12:19]  ²⁵ tn Heb “take and go.”

[12:20]  ²⁶ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[15:16]  ²⁷ sn The term generation is being used here in its widest sense to refer to a full life span. When the chronological factors are considered and the genealogies tabulated, there are four hundred years of bondage. This suggests that in this context a generation is equivalent to one hundred years.

[15:16]  ²⁸ tn Heb “they”; the referent (“your descendants”) has been supplied in the translation for clarity.

[15:16]  ²⁹ tn Heb “is not yet complete.”

[15:16]  sn The sin of the Amorites has not yet reached its limit. The justice of God is apparent. He will wait until the Amorites are fully deserving of judgment before he annihilates them and gives the land to Israel.

[18:3]  ³⁰ tc The MT has the form אֲדֹנָי (’adonay, “Master”) which is reserved for God. This may reflect later scribal activity. The scribes, knowing it was the Lord, may have put the proper pointing with the word instead of the more common אֲדֹנִי (’adoni, “my master”).

[18:3]  ³¹ tn Heb “do not pass by from upon your servant.”

[18:11]  ³² tn Heb “days.”

[18:11]  ³³ tn Heb “it had ceased to be for Sarah [after] a way like women.”

[18:27]  ³⁴ tn The Hebrew term translated “Lord” here and in vv. 30, 31, 32 is אֲדֹנָי (’adonay).

[18:27]  ³⁵ tn The disjunctive clause is a concessive clause here, drawing out the humility as a contrast to the Lord.

[19:11]  ³⁶ tn Heb “from the least to the greatest.”

[19:11]  ³⁷ tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:18]  ³⁸ tn Or “my lords.” See the following note on the problem of identifying the addressee here. The Hebrew term is אֲדֹנָי (’adonay).

[21:8]  ³⁹ tn Heb “made.”

[21:8]  ⁴⁰ sn Children were weaned closer to the age of two or three in the ancient world, because infant mortality was high. If an infant grew to this stage, it was fairly certain he or she would live. Such an event called for a celebration, especially for parents who had waited so long for a child.

[21:33]  ⁴¹ tn Heb “and he”; the referent (Abraham) has been specified in the translation for clarity.

[21:33]  ⁴² sn The planting of the tamarisk tree is a sign of Abraham’s intent to stay there for a long time, not a religious act. A growing tree in the Negev would be a lasting witness to God’s provision of water.

[21:33]  ⁴³ tn Heb “he called there in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[24:41]  ⁴⁴ 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).

[24:63]  ⁴⁵ tn Heb “Isaac”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[24:63]  ⁴⁶ tn The meaning of this Hebrew term is uncertain (cf. NASB, NIV “to meditate”; NRSV “to walk”).

[24:63]  ⁴⁷ tn Heb “at the turning of the evening.”

[24:63]  ⁴⁸ tn Heb “And he lifted up his eyes.” This idiom emphasizes the careful look Isaac had at the approaching caravan.

[24:63]  ⁴⁹ tn Heb “and look.” The clause introduced by the particle הִנֵּה (hinneh, “look”) invites the audience to view the scene through Isaac’s eyes.

[26:12]  ⁵⁰ tn Heb “a hundredfold.”

[26:12]  ⁵¹ tn This final clause explains why Isaac had such a bountiful harvest.

[26:31]  ⁵² tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁵³ tn Heb “and they went from him in peace.”

[27:7]  ⁵⁴ tn Following the imperative, the cohortative (with the prefixed conjunction) indicates purpose or result.

[27:7]  ⁵⁵ tn The cohortative, with the prefixed conjunction, also expresses logical sequence. See vv. 4, 19, 27.

[27:7]  ⁵⁶ tn In her report to Jacob, Rebekah plays down Isaac’s strong desire to bless Esau by leaving out נַפְשִׁי (nafshi, “my soul”), but by adding the phrase “in the presence of the Lord,” she stresses how serious this matter is.

[27:21]  ⁵⁷ tn Following the imperative, the cohortative (with prefixed conjunction) indicates purpose or result.

[27:21]  ⁵⁸ tn Heb “Are you this one, Esau, my son, or not?” On the use of the interrogative particle here, see BDB 210 s.v. הֲ.

[28:18]  ⁵⁹ tn Heb “and he got up early…and he took.”

[28:18]  ⁶⁰ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[28:18]  ⁶¹ tn See the note on this phrase in v. 11.

[28:18]  ⁶² tn Heb “standing stone.”

[28:18]  sn Sacred stone. Such a stone could be used as a boundary marker, a burial stone, or as a shrine. Here the stone is intended to be a reminder of the stairway that was “erected” and on which the Lord “stood.” (In Hebrew the word translated “sacred stone” is derived from the verb translated “erected” in v. 12 and “stood” in v. 13. Since the top of the stairway reached the heavens where the Lord stood, Jacob poured oil on the top of the stone. See C. F. Graesser, “Standing Stones in Ancient Palestine,” BA 35 (1972): 34-63; and E. Stockton, “Sacred Pillars in the Bible,” ABR 20 (1972): 16-32.

[29:26]  ⁶³ tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  ⁶⁴ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:28]  ⁶⁵ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ⁶⁶ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ⁶⁷ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ⁶⁸ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[31:5]  ⁶⁹ tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:15]  ⁷⁰ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

[31:15]  ⁷¹ tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[31:40]  ⁷² tn Or “by drought.”

[31:40]  ⁷³ tn Heb “frost, ice,” though when contrasted with the חֹרֶב (khorev, “drought, parching heat”) of the day, “piercing cold” is more appropriate as a contrast.

[31:40]  ⁷⁴ tn Heb “and my sleep fled from my eyes.”

[32:18]  ⁷⁵ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ⁷⁶ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ⁷⁷ tn Heb “to your servant, to Jacob.”

[32:18]  ⁷⁸ tn Heb “to my lord, to Esau.”

[32:18]  ⁷⁹ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[34:10]  ⁸⁰ tn The imperfect verbal form has a permissive nuance here.

[34:10]  ⁸¹ tn Heb “before you.”

[34:10]  ⁸² tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[34:18]  ⁸³ tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[37:29]  ⁸⁴ tn Heb “and look, Joseph was not in the cistern.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the situation through Reuben’s eyes.

[39:4]  ⁸⁵ sn The Hebrew verb translated became his personal attendant refers to higher domestic service, usually along the lines of a personal attendant. Here Joseph is made the household steward, a position well-attested in Egyptian literature.

[39:4]  ⁸⁶ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[39:4]  ⁸⁷ tn Heb “put into his hand.”

[39:10]  ⁸⁸ tn The verse begins with the temporal indicator, followed by the infinitive construct with the preposition כְּ (kÿ). This clause could therefore be taken as temporal.

[39:10]  ⁸⁹ tn Heb “listen to.”

[39:10]  ⁹⁰ tn Heb “to lie beside her to be with her.” Here the expression “to lie beside” is a euphemism for sexual intercourse.

[41:46]  ⁹¹ tn Heb “a son of thirty years.”

[41:46]  ⁹² tn Heb “when he stood before.”

[41:46]  ⁹³ tn Heb “went out from before.”

[41:46]  ⁹⁴ tn Heb “and he passed through all the land of Egypt”; this phrase is interpreted by JPS to mean that Joseph “emerged in charge of the whole land.”

[42:5]  ⁹⁵ tn Heb “in the midst of the coming ones.”

[48:2]  ⁹⁶ tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ⁹⁷ tn Heb “Look, your son Joseph.”

[49:15]  ⁹⁸ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

[49:15]  ⁹⁹ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.

[49:28]  ¹⁰⁰ tn Heb “All these.”

[49:28]  ¹⁰¹ tn Heb “and he blessed them, each of whom according to his blessing, he blessed them.”

[50:4]  ¹⁰² tn Heb “weeping.”

[50:4]  ¹⁰³ tn Heb “the house of Pharaoh.”

[50:4]  ¹⁰⁴ tn Heb “in the ears of Pharaoh.”

[50:16]  ¹⁰⁵ tn The verb means “command,” but they would hardly be commanding him. It probably means they sent their father’s instructions to Joseph.