Kejadian 20:8

20:8 Early in the morning ¹  Abimelech summoned ²  all his servants. When he told them about all these things, ³  they ⁴  were terrified.

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ⁵  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ⁶  replied.

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ⁷  also has borne children to your brother Nahor –

Kejadian 39:7

39:7 Soon after these things, his master’s wife took notice of ⁸  Joseph and said, “Have sex with me.” ⁹ 

Kejadian 48:1

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹⁰  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him.

[20:8]  ¹ tn Heb “And Abimelech rose early in the morning and he summoned.”

[20:8]  ² tn The verb קָרָא (qara’) followed by the preposition לְ (lamed) means “to summon.”

[20:8]  ³ tn Heb “And he spoke all these things in their ears.”

[20:8]  ⁴ tn Heb “the men.” This has been replaced by the pronoun “they” in the translation for stylistic reasons.

[22:1]  ⁵ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ⁶ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:20]  ⁷ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[39:7]  ⁸ tn Heb “she lifted up her eyes toward,” an expression that emphasizes her deliberate and careful scrutiny of him.

[39:7]  ⁹ tn Heb “lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:7]  sn The story of Joseph and Potiphar’s wife has long been connected with the wisdom warnings about the strange woman who tries to seduce the young man with her boldness and directness (see Prov 5-7, especially 7:6-27). This is part of the literary background of the story of Joseph that gives it a wisdom flavor. See G. von Rad, God at Work in Israel, 19-35; and G. W. Coats, “The Joseph Story and Ancient Wisdom: A Reappraisal,” CBQ 35 (1973): 285-97.

[48:1]  ¹⁰ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.