Kejadian 2:8

2:8 The Lord God planted an orchard ¹  in the east, ²  in Eden; ³  and there he placed the man he had formed. ⁴ 

Kejadian 2:11

2:11 The name of the first is Pishon; it runs through ⁵  the entire land of Havilah, where there is gold.

Kejadian 3:12

3:12 The man said, “The woman whom you gave me, she gave ⁶  me some fruit ⁷  from the tree and I ate it.”

Kejadian 3:23

3:23 So the Lord God expelled him ⁸  from the orchard in Eden to cultivate the ground from which he had been taken.

Kejadian 5:5

5:5 The entire lifetime ⁹  of Adam was 930 years, and then he died. ¹⁰ 

Kejadian 6:22

6:22 And Noah did all ¹¹  that God commanded him – he did indeed. ¹² 

Kejadian 8:6

8:6 At the end of forty days, ¹³  Noah opened the window he had made in the ark ¹⁴ 

Kejadian 9:24

9:24 When Noah awoke from his drunken stupor ¹⁵  he learned ¹⁶  what his youngest son had done ¹⁷  to him.

Kejadian 10:14

10:14 Pathrusites, ¹⁸  Casluhites ¹⁹  (from whom the Philistines came), ²⁰  and Caphtorites. ²¹ 

Kejadian 11:5

11:5 But the Lord came down to see the city and the tower that the people ²²  had started ²³  building.

Kejadian 11:7

11:7 Come, let’s go down and confuse ²⁴  their language so they won’t be able to understand each other.” ²⁵ 

Kejadian 12:20--13:1

12:20 Pharaoh gave his men orders about Abram, ²⁶  and so they expelled him, along with his wife and all his possessions.

Abram’s Solution to the Strife

13:1 So Abram went up from Egypt into the Negev. ²⁷  He took his wife and all his possessions with him, as well as Lot. ²⁸ 

Kejadian 13:4

13:4 This was the place where he had first built the altar, ²⁹  and there Abram worshiped the Lord. ³⁰ 

Kejadian 13:15

13:15 I will give all the land that you see to you and your descendants ³¹  forever.

Kejadian 13:18

13:18 So Abram moved his tents and went to live ³²  by the oaks ³³  of Mamre in Hebron, and he built an altar to the Lord there.

Kejadian 14:6

14:6 and the Horites in their hill country of Seir, as far as El Paran, which is near the desert. ³⁴ 

Kejadian 14:15

14:15 Then, during the night, ³⁵  Abram ³⁶  divided his forces ³⁷  against them and defeated them. He chased them as far as Hobah, which is north ³⁸  of Damascus.

Kejadian 14:20

14:20 Worthy of praise is ³⁹  the Most High God,

who delivered ⁴⁰  your enemies into your hand.”

Abram gave Melchizedek ⁴¹  a tenth of everything.

Kejadian 15:14

15:14 But I will execute judgment on the nation that they will serve. ⁴²  Afterward they will come out with many possessions.

Kejadian 16:15

16:15 So Hagar gave birth to Abram’s son, whom Abram named Ishmael. ⁴³ 

Kejadian 18:33

18:33 The Lord went on his way ⁴⁴  when he had finished speaking ⁴⁵  to Abraham. Then Abraham returned home. ⁴⁶ 

Kejadian 19:27

19:27 Abraham got up early in the morning and went ⁴⁷  to the place where he had stood before the Lord.

Kejadian 21:2-4

21:2 So Sarah became pregnant ⁴⁸  and bore Abraham a son in his old age at the appointed time that God had told him. 21:3 Abraham named his son – whom Sarah bore to him – Isaac. ⁴⁹  21:4 When his son Isaac was eight days old, ⁵⁰  Abraham circumcised him just as God had commanded him to do. ⁵¹ 

Kejadian 21:9

21:9 But Sarah noticed ⁵²  the son of Hagar the Egyptian – the son whom Hagar had borne to Abraham – mocking. ⁵³ 

Kejadian 21:25

21:25 But Abraham lodged a complaint ⁵⁴  against Abimelech concerning a well ⁵⁵  that Abimelech’s servants had seized. ⁵⁶ 

Kejadian 21:29

21:29 Abimelech asked Abraham, “What is the meaning of these ⁵⁷  seven ewe lambs that you have set apart?”

Kejadian 22:18

22:18 Because you have obeyed me, ⁵⁸  all the nations of the earth will pronounce blessings on one another ⁵⁹  using the name of your descendants.’”

Kejadian 23:20

23:20 So Abraham secured the field and the cave that was in it as a burial site ⁶⁰  from the sons of Heth.

Kejadian 24:24

24:24 She said to him, “I am the daughter of Bethuel the son of Milcah, whom Milcah bore to Nahor. ⁶¹ 

Kejadian 24:51-52

24:51 Rebekah stands here before you. Take her and go so that she may become ⁶²  the wife of your master’s son, just as the Lord has decided.” ⁶³ 

24:52 When Abraham’s servant heard their words, he bowed down to the ground before the Lord.

Kejadian 24:54

24:54 After this, he and the men who were with him ate a meal and stayed there overnight. ⁶⁴ 

When they got up in the morning, he said, “Let me leave now so I can return to my master.” ⁶⁵ 

Kejadian 25:10

25:10 This was the field Abraham had purchased from the sons of Heth. ⁶⁶  There Abraham was buried with his wife Sarah.

Kejadian 25:12

The Sons of Ishmael

25:12 This is the account of Abraham’s son Ishmael, ⁶⁷  whom Hagar the Egyptian, Sarah’s servant, bore to Abraham.

Kejadian 26:2

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ⁶⁸  settle down in the land that I will point out to you. ⁶⁹ 

Kejadian 26:5

26:5 All this will come to pass ⁷⁰  because Abraham obeyed me ⁷¹  and kept my charge, my commandments, my statutes, and my laws.” ⁷² 

Kejadian 27:14

27:14 So he went and got the goats ⁷³  and brought them to his mother. She ⁷⁴  prepared some tasty food, just the way his father loved it.

Kejadian 27:17

27:17 Then she handed ⁷⁵  the tasty food and the bread she had made to her son Jacob.

Kejadian 27:44

27:44 Live with him for a little while ⁷⁶  until your brother’s rage subsides.

Kejadian 29:9

29:9 While he was still speaking with them, Rachel arrived with her father’s sheep, for she was tending them. ⁷⁷ 

Kejadian 30:18

30:18 Then Leah said, “God has granted me a reward ⁷⁸  because I gave my servant to my husband as a wife.” ⁷⁹  So she named him Issachar. ⁸⁰ 

Kejadian 31:19

31:19 While Laban had gone to shear his sheep, ⁸¹  Rachel stole the household idols ⁸²  that belonged to her father.

Kejadian 31:49

31:49 It was also called Mizpah ⁸³  because he said, “May the Lord watch ⁸⁴  between us ⁸⁵  when we are out of sight of one another. ⁸⁶ 

Kejadian 31:51

31:51 “Here is this pile of stones and this pillar I have set up between me and you,” Laban said to Jacob. ⁸⁷ 

Kejadian 32:23

32:23 He took them and sent them across the stream along with all his possessions. ⁸⁸ 

Kejadian 32:31

32:31 The sun rose ⁸⁹  over him as he crossed over Penuel, ⁹⁰  but ⁹¹  he was limping because of his hip.

Kejadian 33:9

33:9 But Esau said, “I have plenty, my brother. Keep what belongs to you.”

Kejadian 34:1

Dinah and the Shechemites

34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet ⁹²  the young women ⁹³  of the land.

Kejadian 34:27

34:27 Jacob’s sons killed them ⁹⁴  and looted the city because their sister had been violated. ⁹⁵ 

Kejadian 35:15

35:15 Jacob named the place ⁹⁶  where God spoke with him Bethel. ⁹⁷ 

Kejadian 36:31

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ⁹⁸ 

Kejadian 38:30

38:30 Afterward his brother came out – the one who had the scarlet thread on his hand – and he was named Zerah. ⁹⁹ 

Kejadian 39:3

39:3 His master observed that the Lord was with him and that the Lord made everything he was doing successful. ¹⁰⁰ 

Kejadian 41:13

41:13 It happened just as he had said ¹⁰¹  to us – Pharaoh ¹⁰²  restored me to my office, but he impaled the baker.” ¹⁰³ 

Kejadian 41:38

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ¹⁰⁴  one in whom the Spirit of God is present?” ¹⁰⁵ 

Kejadian 42:14

42:14 But Joseph told them, “It is just as I said to you: ¹⁰⁶  You are spies!

Kejadian 43:17

43:17 The man did just as Joseph said; he ¹⁰⁷  brought the men into Joseph’s house. ¹⁰⁸ 

Kejadian 43:19

43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house.

Kejadian 43:27

43:27 He asked them how they were doing. ¹⁰⁹  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”

Kejadian 44:9

44:9 If one of us has it, ¹¹⁰  he will die, and the rest of us will become my lord’s slaves!”

Kejadian 46:22

46:22 These were the sons of Rachel who were born to Jacob, fourteen in all.

Kejadian 48:6

48:6 Any children that you father ¹¹¹  after them will be yours; they will be listed ¹¹²  under the names of their brothers in their inheritance. ¹¹³ 

[2:8]  ¹ 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]  ² 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]  ³ sn The name Eden (עֵדֶן, ’eden) means “pleasure” in Hebrew.

[2:8]  ⁴ 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.

[2:11]  ⁵ tn Heb “it is that which goes around.”

[3:12]  ⁶ 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]  ⁷ 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.

[3:23]  ⁸ tn The verb is the Piel preterite of שָׁלַח (shalakh), forming a wordplay with the use of the same verb (in the Qal stem) in v. 22: To prevent the man’s “sending out” his hand, the Lord “sends him out.”

[5:5]  ⁹ tn Heb “all the days of Adam which he lived”

[5:5]  ¹⁰ sn The genealogy traces the line from Adam to Noah and forms a bridge between the earlier accounts and the flood story. Its constant theme of the reign of death in the human race is broken once with the account of Enoch, but the genealogy ends with hope for the future through Noah. See further G. F. Hasel, “The Genealogies of Gen. 5 and 11 and their Alleged Babylonian Background,” AUSS 16 (1978): 361-74; idem, “Genesis 5 and 11,” Origins 7 (1980): 23-37.

[6:22]  ¹¹ tn Heb “according to all.”

[6:22]  ¹² tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

[8:6]  ¹³ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ¹⁴ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[9:24]  ¹⁵ tn Heb “his wine,” used here by metonymy for the drunken stupor it produced.

[9:24]  ¹⁶ tn Heb “he knew.”

[9:24]  ¹⁷ tn The Hebrew verb עָשָׂה (’asah, “to do”) carries too general a sense to draw the conclusion that Ham had to have done more than look on his father’s nakedness and tell his brothers.

[10:14]  ¹⁸ sn The Pathrusites are known in Egyptian as P-to-reshi; they resided in Upper Egypt.

[10:14]  ¹⁹ sn The Casluhites lived in Crete and eventually settled east of the Egyptian Delta, between Egypt and Canaan.

[10:14]  ²⁰ tn Several commentators prefer to reverse the order of the words to put this clause after the next word, since the Philistines came from Crete (where the Caphtorites lived). But the table may suggest migration rather than lineage, and the Philistines, like the Israelites, came through the Nile Delta region of Egypt. For further discussion of the origin and migration of the Philistines, see D. M. Howard, “Philistines,” Peoples of the Old Testament World, 232.

[10:14]  ²¹ sn The Caphtorites resided in Crete, but in Egyptian literature Caphtor refers to “the region beyond” the Mediterranean.

[11:5]  ²² tn Heb “the sons of man.” The phrase is intended in this polemic to portray the builders as mere mortals, not the lesser deities that the Babylonians claimed built the city.

[11:5]  ²³ tn The Hebrew text simply has בָּנוּ (banu), but since v. 8 says they left off building the city, an ingressive idea (“had started building”) should be understood here.

[11:7]  ²⁴ tn The cohortatives mirror the cohortatives of the people. They build to ascend the heavens; God comes down to destroy their language. God speaks here to his angelic assembly. See the notes on the word “make” in 1:26 and “know” in 3:5, as well as Jub. 10:22-23, where an angel recounts this incident and says “And the Lord our God said to us…. And the Lord went down and we went down with him. And we saw the city and the tower which the sons of men built.” On the chiastic structure of the story, see G. J. Wenham, Genesis (WBC), 1:235.

[11:7]  ²⁵ tn Heb “they will not hear, a man the lip of his neighbor.”

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

[13:1]  ²⁷ tn Or “the South [country]” (also in v. 3).

[13:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[13:1]  ²⁸ tn Heb “And Abram went up from Egypt, he and his wife and all which was his, and Lot with him, to the Negev.”

[13:4]  ²⁹ tn Heb “to the place of the altar which he had made there in the beginning” (cf. Gen 12:7-8).

[13:4]  ³⁰ tn Heb “he called in the name of the Lord.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116, 281.

[13:15]  ³¹ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[13:18]  ³² tn Heb “he came and lived.”

[13:18]  ³³ tn Or “terebinths.”

[14:6]  ³⁴ sn The line of attack ran down the eastern side of the Jordan Valley into the desert, and then turned and came up the valley to the cities of the plain.

[14:15]  ³⁵ tn The Hebrew text simply has “night” as an adverbial accusative.

[14:15]  ³⁶ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:15]  ³⁷ tn Heb “he divided himself…he and his servants.”

[14:15]  ³⁸ tn Heb “left.” Directions in ancient Israel were given in relation to the east rather than the north.

[14:20]  ³⁹ tn Heb “blessed be.” For God to be “blessed” means that is praised. His reputation is enriched in the world as his name is praised.

[14:20]  ⁴⁰ sn Who delivered. The Hebrew verb מִגֵּן (miggen, “delivered”) foreshadows the statement by God to Abram in Gen 15:1, “I am your shield” (מָגֵן, magen). Melchizedek provided a theological interpretation of Abram’s military victory.

[14:20]  ⁴¹ tn Heb “him”; the referent (Melchizedek) has been specified in the translation for clarity.

[15:14]  ⁴² tn The participle דָּן (dan, from דִּין, din) is used here for the future: “I am judging” = “I will surely judge.” The judgment in this case will be condemnation and punishment. The translation “execute judgment on” implies that the judgment will certainly be carried out.

[16:15]  ⁴³ tn Heb “and Abram called the name of his son whom Hagar bore, Ishmael.”

[16:15]  sn Whom Abram named Ishmael. Hagar must have informed Abram of what the angel had told her. See the note on the name “Ishmael” in 16:11.

[18:33]  ⁴⁴ tn Heb “And the Lord went.”

[18:33]  ⁴⁵ tn The infinitive construct (“speaking”) serves as the direct object of the verb “finished.”

[18:33]  ⁴⁶ tn Heb “to his place.”

[19:27]  ⁴⁷ tn The words “and went” are supplied in the translation for stylistic reasons.

[21:2]  ⁴⁸ tn Or “she conceived.”

[21:3]  ⁴⁹ tn Heb “the one born to him, whom Sarah bore to him, Isaac.” The two modifying clauses, the first introduced with an article and the second with the relative pronoun, are placed in the middle of the sentence, before the name Isaac is stated. They are meant to underscore that this was indeed an actual birth to Abraham and Sarah in fulfillment of the promise.

[21:4]  ⁵⁰ tn Heb “Isaac his son, the son of eight days.” The name “Isaac” is repeated in the translation for clarity.

[21:4]  ⁵¹ sn Just as God had commanded him to do. With the birth of the promised child, Abraham obeyed the Lord by both naming (Gen 17:19) and circumcising Isaac (17:12).

[21:9]  ⁵² tn Heb “saw.”

[21:9]  ⁵³ tn The Piel participle used here is from the same root as the name “Isaac.” In the Piel stem the verb means “to jest; to make sport of; to play with,” not simply “to laugh,” which is the meaning of the verb in the Qal stem. What exactly Ishmael was doing is not clear. Interpreters have generally concluded that the boy was either (1) mocking Isaac (cf. NASB, NIV, NLT) or (2) merely playing with Isaac as if on equal footing (cf. NAB, NRSV). In either case Sarah saw it as a threat. The same participial form was used in Gen 19:14 to describe how some in Lot’s family viewed his attempt to warn them of impending doom. It also appears later in Gen 39:14, 17, where Potiphar accuses Joseph of mocking them.

[21:9]  sn Mocking. Here Sarah interprets Ishmael’s actions as being sinister. Ishmael probably did not take the younger child seriously and Sarah saw this as a threat to Isaac. Paul in Gal 4:29 says that Ishmael persecuted Isaac. He uses a Greek word that can mean “to put to flight; to chase away; to pursue” and may be drawing on a rabbinic interpretation of the passage. In Paul’s analogical application of the passage, he points out that once the promised child Isaac (symbolizing Christ as the fulfillment of God’s promise) has come, there is no room left for the slave woman and her son (who symbolize the Mosaic law).

[21:25]  ⁵⁴ tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.

[21:25]  ⁵⁵ tn Heb “concerning the matter of the well of water.”

[21:25]  ⁵⁶ tn The Hebrew verb used here means “to steal; to rob; to take violently.” The statement reflects Abraham’s perspective.

[21:29]  ⁵⁷ tn Heb “What are these?”

[22:18]  ⁵⁸ tn In the Hebrew text this causal clause comes at the end of the sentence. The translation alters the word order for stylistic reasons.

[22:18]  sn Because you have obeyed me. Abraham’s obedience brought God’s ratification of the earlier conditional promise (see Gen 12:2).

[22:18]  ⁵⁹ tn Traditionally the verb is taken as passive (“will be blessed”) here, as if Abraham’s descendants were going to be a channel or source of blessing to the nations. But the Hitpael is better understood here as reflexive/reciprocal, “will bless [i.e., pronounce blessings on] themselves/one another” (see also Gen 26:4). Elsewhere the Hitpael of the verb “to bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 12:2 predicts that Abram will be held up as a paradigm of divine blessing and that people will use his name in their blessing formulae. For examples of blessing formulae utilizing an individual as an example of blessing see Gen 48:20 and Ruth 4:11. Earlier formulations of this promise (see Gen 12:2; 18:18) use the Niphal stem. (See also Gen 28:14.)

[23:20]  ⁶⁰ tn Heb “possession of a grave.”

[24:24]  ⁶¹ tn Heb “whom she bore to Nahor.” The referent (Milcah) has been specified in the translation for clarity.

[24:51]  ⁶² tn Following the imperatives, the jussive with the prefixed conjunction indicates purpose or result.

[24:51]  ⁶³ tn Heb “as the Lord has spoken.”

[24:54]  ⁶⁴ tn Heb “And they ate and drank, he and the men who [were] with him and they spent the night.”

[24:54]  ⁶⁵ tn Heb “Send me away to my master.”

[25:10]  ⁶⁶ tn See the note on the phrase “sons of Heth” in Gen 23:3.

[25:12]  ⁶⁷ sn This is the account of Ishmael. The Book of Genesis tends to tidy up the family records at every turning point. Here, before proceeding with the story of Isaac’s family, the narrative traces Ishmael’s family line. Later, before discussing Jacob’s family, the narrative traces Esau’s family line (see Gen 36).

[26:2]  ⁶⁸ sn Do not go down to Egypt. The words echo Gen 12:10, which reports that “Abram went down to Egypt,” but state the opposite.

[26:2]  ⁶⁹ tn Heb “say to you.”

[26:5]  ⁷⁰ tn The words “All this will come to pass” are not in the Hebrew text, but are supplied for stylistic reasons.

[26:5]  ⁷¹ tn Heb “listened to my voice.”

[26:5]  ⁷² sn My charge, my commandments, my statutes, and my laws. The language of this verse is clearly interpretive, for Abraham did not have all these laws. The terms are legal designations for sections of the Mosaic law and presuppose the existence of the law. Some Rabbinic views actually conclude that Abraham had fulfilled the whole law before it was given (see m. Qiddushin 4:14). Some scholars argue that this story could only have been written after the law was given (C. Westermann, Genesis, 2:424-25). But the simplest explanation is that the narrator (traditionally taken to be Moses the Lawgiver) elaborated on the simple report of Abraham’s obedience by using terms with which the Israelites were familiar. In this way he depicts Abraham as the model of obedience to God’s commands, whose example Israel should follow.

[27:14]  ⁷³ tn The words “the goats” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[27:14]  ⁷⁴ tn Heb “his mother.” This has been replaced by the pronoun “she” in the translation for stylistic reasons.

[27:17]  ⁷⁵ tn Heb “gave…into the hand of.”

[27:44]  ⁷⁶ tn Heb “a few days.” Rebekah probably downplays the length of time Jacob will be gone, perhaps to encourage him and assure him that things will settle down soon. She probably expects Esau’s anger to die down quickly. However, Jacob ends up being gone twenty years and he never sees Rebekah again.

[29:9]  ⁷⁷ tn Heb “was a shepherdess.”

[30:18]  ⁷⁸ tn Heb “God has given my reward.”

[30:18]  ⁷⁹ tn The words “as a wife” are not in the Hebrew text, but are supplied for clarity (cf. v. 9).

[30:18]  sn Leah seems to regard the act of giving her servant Zilpah to her husband as a sacrifice, for which (she believes) God is now rewarding her with the birth of a son.

[30:18]  ⁸⁰ sn The name Issachar (יְשָּׁשכָר, yishakhar) appears to mean “man of reward” or possibly “there is reward.” The name plays on the word used in the statement made earlier in the verse. The Hebrew noun translated “reward” is derived from the same root as the name Issachar. The irony is that Rachel thought the mandrakes would work for her, and she was willing to trade one night for them. But in that one night Leah became pregnant.

[31:19]  ⁸¹ tn This disjunctive clause (note the pattern conjunction + subject + verb) introduces a new scene. In the English translation it may be subordinated to the following clause.

[31:19]  ⁸² tn Or “household gods.” Some translations merely transliterate the Hebrew term תְּרָפִים (tÿrafim) as “teraphim,” which apparently refers to household idols. Some contend that possession of these idols guaranteed the right of inheritance, but it is more likely that they were viewed simply as protective deities. See M. Greenberg, “Another Look at Rachel’s Theft of the Teraphim,” JBL 81 (1962): 239-48.

[31:49]  ⁸³ tn Heb “and Mizpah.”

[31:49]  ⁸⁴ sn The name Mizpah (מִצְפָּה, mitspah), which means “watchpost,” sounds like the verb translated “may he watch” (יִצֶף, yitsef). Neither Laban nor Jacob felt safe with each other, and so they agreed to go their separate ways, trusting the Lord to keep watch at the border. Jacob did not need this treaty, but Laban, perhaps because he had lost his household gods, felt he did.

[31:49]  ⁸⁵ tn Heb “between me and you.”

[31:49]  ⁸⁶ tn Heb “for we will be hidden, each man from his neighbor.”

[31:51]  ⁸⁷ tn Heb “and Laban said to Jacob, ‘Behold this heap and behold the pillar which I have set between men and you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:23]  ⁸⁸ tn Heb “and he sent across what he had.”

[32:31]  ⁸⁹ tn Heb “shone.”

[32:31]  ⁹⁰ sn The name is spelled Penuel here, apparently a variant spelling of Peniel (see v. 30).

[32:31]  ⁹¹ tn The disjunctive clause draws attention to an important fact: He may have crossed the stream, but he was limping.

[34:1]  ⁹² tn Heb “went out to see.” The verb “to see,” followed by the preposition בְּ (bÿ), here has the idea of “look over.” The young girl wanted to meet these women and see what they were like.

[34:1]  ⁹³ tn Heb “daughters.”

[34:27]  ⁹⁴ tn Heb “came upon the slain.” Because of this statement the preceding phrase “Jacob’s sons” is frequently taken to mean the other sons of Jacob besides Simeon and Levi, but the text does not clearly affirm this.

[34:27]  ⁹⁵ tn Heb “because they violated their sister.” The plural verb is active in form, but with no expressed subject, it may be translated passive.

[35:15]  ⁹⁶ sn Called the name of the place. In view of the previous naming of Bethel in Gen 28:19, here Jacob was confirming or affirming the name through an official ritual marking the fulfillment of the vow. This place now did become Bethel, the house of God.

[35:15]  ⁹⁷ tn The name Bethel means “house of God” in Hebrew.

[35:15]  map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[36:31]  ⁹⁸ tn Or perhaps “before any Israelite king ruled over [them].”

[38:30]  ⁹⁹ sn Perhaps the child was named Zerah because of the scarlet thread. Though the Hebrew word used for “scarlet thread” in v. 28 is not related to the name Zerah, there is a related root in Babylonian and western Aramaic that means “scarlet” or “scarlet thread.” In Hebrew the name appears to be derived from a root meaning “to shine.” The name could have originally meant something like “shining one” or “God has shined.” Zerah became the head of a tribe (Num 26:20) from whom Achan descended (Josh 7:1).

[39:3]  ¹⁰⁰ tn The Hebrew text adds “in his hand,” a phrase not included in the translation for stylistic reasons.

[41:13]  ¹⁰¹ tn Heb “interpreted.”

[41:13]  ¹⁰² tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:13]  ¹⁰³ tn Heb “him”; the referent (the baker) has been specified in the translation for clarity.

[41:38]  ¹⁰⁴ tn Heb “like this,” but the referent could be misunderstood to be a man like that described by Joseph in v. 33, rather than Joseph himself. For this reason the proper name “Joseph” has been supplied in the translation.

[41:38]  ¹⁰⁵ tn The rhetorical question expects the answer “No, of course not!”

[42:14]  ¹⁰⁶ tn Heb “to you, saying.”

[43:17]  ¹⁰⁷ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

[43:17]  ¹⁰⁸ sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

[43:27]  ¹⁰⁹ tn Heb “concerning peace.”

[44:9]  ¹¹⁰ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

[48:6]  ¹¹¹ tn Or “you fathered.”

[48:6]  ¹¹² tn Heb “called” or “named.”

[48:6]  ¹¹³ sn Listed under the names of their brothers in their inheritance. This means that any subsequent children of Joseph will be incorporated into the tribes of Ephraim and Manasseh.