Kejadian 3:11

3:11 And the Lord God ¹  said, “Who told you that you were naked? ²  Did you eat from the tree that I commanded you not to eat from?” ³ 

Kejadian 4:14-15

4:14 Look! You are driving me off the land ⁴  today, and I must hide from your presence. ⁵  I will be a homeless wanderer on the earth; whoever finds me will kill me.” 4:15 But the Lord said to him, “All right then, ⁶  if anyone kills Cain, Cain will be avenged seven times as much.” ⁷  Then the Lord put a special mark ⁸  on Cain so that no one who found him would strike him down. ⁹ 

Kejadian 6:1-2

God’s Grief over Humankind’s Wickedness

6:1 When humankind ¹⁰  began to multiply on the face of the earth, and daughters were born ¹¹  to them, ¹²  6:2 the sons of God ¹³  saw that the daughters of humankind were beautiful. Thus they took wives for themselves from any they chose.

Kejadian 9:6

9:6 “Whoever sheds human blood, ¹⁴ 

by other humans ¹⁵ 

must his blood be shed;

for in God’s image ¹⁶ 

God ¹⁷  has made humankind.”

Kejadian 17:14

17:14 Any uncircumcised male ¹⁸  who has not been circumcised in the flesh of his foreskin will be cut off ¹⁹  from his people – he has failed to carry out my requirement.” ²⁰ 

Kejadian 19:9

19:9 “Out of our way!” ²¹  they cried, and “This man came to live here as a foreigner, ²²  and now he dares to judge us! ²³  We’ll do more harm ²⁴  to you than to them!” They kept ²⁵  pressing in on Lot until they were close enough ²⁶  to break down the door.

Kejadian 19:12

19:12 Then the two visitors ²⁷  said to Lot, “Who else do you have here? ²⁸  Do you have ²⁹  any sons-in-law, sons, daughters, or other relatives in the city? ³⁰  Get them out of this ³¹  place

Kejadian 20:9

20:9 Abimelech summoned Abraham and said to him, “What have you done to us? What sin did I commit against you that would cause you to bring such great guilt on me and my kingdom? ³²  You have done things to me that should not be done!” ³³ 

Kejadian 21:7

21:7 She went on to say, ³⁴  “Who would ³⁵  have said to Abraham that Sarah would nurse children? Yet I have given birth to a son for him in his old age!”

Kejadian 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ³⁶  you did not tell me. I did not hear about it until today.”

Kejadian 24:14

24:14 I will say to a young woman, ‘Please lower your jar so I may drink.’ May the one you have chosen for your servant Isaac reply, ‘Drink, and I’ll give your camels water too.’ ³⁷  In this way I will know that you have been faithful to my master.” ³⁸ 

Kejadian 24:23

24:23 “Whose daughter are you?” he asked. ³⁹  “Tell me, is there room in your father’s house for us to spend the night?”

Kejadian 24:47

24:47 Then I asked her, ‘Whose daughter are you?’ She replied, ‘The daughter of Bethuel the son of Nahor, whom Milcah bore to Nahor.’ ⁴⁰  I put the ring in her nose and the bracelets on her wrists.

Kejadian 24:65

24:65 and asked ⁴¹  Abraham’s servant, ⁴²  “Who is that man walking in the field toward us?” “That is my master,” the servant replied. ⁴³  So she took her veil and covered herself.

Kejadian 26:11

26:11 So Abimelech commanded all the people, “Whoever touches ⁴⁴  this man or his wife will surely be put to death.” ⁴⁵ 

Kejadian 27:18

27:18 He went to his father and said, “My father!” Isaac ⁴⁶  replied, “Here I am. Which are you, my son?” ⁴⁷ 

Kejadian 27:29

27:29 May peoples serve you

and nations bow down to you.

You will be ⁴⁸  lord ⁴⁹  over your brothers,

and the sons of your mother will bow down to you. ⁵⁰ 

May those who curse you be cursed,

and those who bless you be blessed.”

Kejadian 27:32-33

27:32 His father Isaac asked, ⁵¹  “Who are you?” “I am your firstborn son,” ⁵²  he replied, “Esau!” 27:33 Isaac began to shake violently ⁵³  and asked, “Then who else hunted game and brought it to me? I ate all of it just before you arrived, and I blessed him. ⁵⁴  He will indeed be blessed!”

Kejadian 31:32

31:32 Whoever has taken your gods will be put to death! ⁵⁵  In the presence of our relatives ⁵⁶  identify whatever is yours and take it.” ⁵⁷  (Now Jacob did not know that Rachel had stolen them.) ⁵⁸ 

Kejadian 31:36-37

31:36 Jacob became angry ⁵⁹  and argued with Laban. “What did I do wrong?” he demanded of Laban. ⁶⁰  “What sin of mine prompted you to chase after me in hot pursuit? ⁶¹  31:37 When you searched through all my goods, did you find anything that belonged to you? ⁶²  Set it here before my relatives and yours, ⁶³  and let them settle the dispute between the two of us! ⁶⁴ 

Kejadian 32:17

32:17 He instructed the servant leading the first herd, ⁶⁵  “When my brother Esau meets you and asks, ‘To whom do you belong? ⁶⁶  Where are you going? Whose herds are you driving?’ ⁶⁷ 

Kejadian 32:27

32:27 The man asked him, ⁶⁸  “What is your name?” ⁶⁹  He answered, “Jacob.”

Kejadian 32:29

32:29 Then Jacob asked, “Please tell me your name.” ⁷⁰  “Why ⁷¹  do you ask my name?” the man replied. ⁷²  Then he blessed ⁷³  Jacob ⁷⁴  there.

Kejadian 33:5

33:5 When Esau ⁷⁵  looked up ⁷⁶  and saw the women and the children, he asked, “Who are these people with you?” Jacob ⁷⁷  replied, “The children whom God has graciously given ⁷⁸  your servant.”

Kejadian 37:15

37:15 When Joseph reached Shechem, ⁷⁹  a man found him wandering ⁸⁰  in the field, so the man asked him, “What are you looking for?”

Kejadian 38:25

38:25 While they were bringing her out, she sent word ⁸¹  to her father-in-law: “I am pregnant by the man to whom these belong.” ⁸²  Then she said, “Identify ⁸³  the one to whom the seal, cord, and staff belong.”

Kejadian 41:38-39

41:38 So Pharaoh asked his officials, “Can we find a man like Joseph, ⁸⁴  one in whom the Spirit of God is present?” ⁸⁵  41:39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning ⁸⁶  as you are!

Kejadian 43:21-22

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ⁸⁷  – in the mouth of his sack. So we have returned it. ⁸⁸  43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!”

Kejadian 44:9-10

44:9 If one of us has it, ⁸⁹  he will die, and the rest of us will become my lord’s slaves!”

44:10 He replied, “You have suggested your own punishment! ⁹⁰  The one who has it will become my slave, ⁹¹  but the rest of ⁹²  you will go free.” ⁹³ 

Kejadian 44:15-17

44:15 Joseph said to them, “What did you think you were doing? ⁹⁴  Don’t you know that a man like me can find out things like this by divination?” ⁹⁵ 

44:16 Judah replied, “What can we say ⁹⁶  to my lord? What can we speak? How can we clear ourselves? ⁹⁷  God has exposed the sin of your servants! ⁹⁸  We are now my lord’s slaves, we and the one in whose possession the cup was found.”

44:17 But Joseph said, “Far be it from me to do this! The man in whose hand the cup was found will become my slave, but the rest of ⁹⁹  you may go back ¹⁰⁰  to your father in peace.”

Kejadian 45:1

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, ¹⁰¹  so he cried out, “Make everyone go out from my presence!” No one remained ¹⁰²  with Joseph when he made himself known to his brothers.

Kejadian 48:8

48:8 When Israel saw Joseph’s sons, he asked, “Who are these?”

Kejadian 49:9

49:9 You are a lion’s cub, Judah,

from the prey, my son, you have gone up.

He crouches and lies down like a lion;

like a lioness – who will rouse him?

[3:11]  ¹ tn Heb “and he said.” The referent (the Lord God) has been specified in the translation for clarity.

[3:11]  ² sn Who told you that you were naked? This is another rhetorical question, asking more than what it appears to ask. The second question in the verse reveals the Lord God’s real concern.

[3:11]  ³ sn The Hebrew word order (“Did you from the tree – which I commanded you not to eat from it – eat?”) is arranged to emphasize that the man’s and the woman’s eating of the fruit was an act of disobedience. The relative clause inserted immediately after the reference to the tree brings out this point very well.

[4:14]  ⁴ tn Heb “from upon the surface of the ground.”

[4:14]  ⁵ sn I must hide from your presence. The motif of hiding from the Lord as a result of sin also appears in Gen 3:8-10.

[4:15]  ⁶ tn The Hebrew term לָכֵן (lakhen, “therefore”) in this context carries the sense of “Okay,” or “in that case then I will do this.”

[4:15]  ⁷ sn The symbolic number seven is used here to emphasize that the offender will receive severe punishment. For other rhetorical and hyperbolic uses of the expression “seven times over,” see Pss 12:6; 79:12; Prov 6:31; Isa 30:26.

[4:15]  ⁸ tn Heb “sign”; “reminder.” The term “sign” is not used in the translation because it might imply to an English reader that God hung a sign on Cain. The text does not identify what the “sign” was. It must have been some outward, visual reminder of Cain’s special protected status.

[4:15]  ⁹ sn God becomes Cain’s protector. Here is common grace – Cain and his community will live on under God’s care, but without salvation.

[6:1]  ¹⁰ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ¹¹ tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ¹² tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[6:2]  ¹³ sn The Hebrew phrase translated “sons of God” (בְנֵי־הָאֱלֹהִים, bÿne-ha’elohim) occurs only here (Gen 6:2, 4) and in Job 1:6; 2:1; 38:7. There are three major interpretations of the phrase here. (1) In the Book of Job the phrase clearly refers to angelic beings. In Gen 6 the “sons of God” are distinct from “humankind,” suggesting they were not human. This is consistent with the use of the phrase in Job. Since the passage speaks of these beings cohabiting with women, they must have taken physical form or possessed the bodies of men. An early Jewish tradition preserved in 1 En. 6-7 elaborates on this angelic revolt and even names the ringleaders. (2) Not all scholars accept the angelic interpretation of the “sons of God,” however. Some argue that the “sons of God” were members of Seth’s line, traced back to God through Adam in Gen 5, while the “daughters of humankind” were descendants of Cain. But, as noted above, the text distinguishes the “sons of God” from humankind (which would include the Sethites as well as the Cainites) and suggests that the “daughters of humankind” are human women in general, not just Cainites. (3) Others identify the “sons of God” as powerful tyrants, perhaps demon-possessed, who viewed themselves as divine and, following the example of Lamech (see Gen 4:19), practiced polygamy. But usage of the phrase “sons of God” in Job militates against this view. For literature on the subject see G. J. Wenham, Genesis (WBC), 1:135.

[9:6]  ¹⁴ tn Heb “the blood of man.”

[9:6]  ¹⁵ tn Heb “by man,” a generic term here for other human beings.

[9:6]  ¹⁶ sn See the notes on the words “humankind” and “likeness” in Gen 1:26, as well as J. Barr, “The Image of God in the Book of Genesis – A Study of Terminology,” BJRL 51 (1968/69): 11-26.

[9:6]  ¹⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[17:14]  ¹⁸ tn The disjunctive clause calls attention to the “uncircumcised male” and what will happen to him.

[17:14]  ¹⁹ tn Heb “that person will be cut off.” The words “that person” have not been included in the translation for stylistic reasons.

[17:14]  sn The meaning of “cut off” has been discussed at great length. An entire tractate in the Mishnah is devoted to this subject (tractate Keritot). Being ostracized from the community is involved at the least, but it is not certain whether this refers to the death penalty.

[17:14]  ²⁰ tn Heb “he has broken my covenant.” The noun בְּרִית (bÿrit) here refers to the obligation required by God in conjunction with the covenantal agreement. For the range of meaning of the term, see the note on the word “requirement” in v. 9.

[19:9]  ²¹ tn Heb “approach out there” which could be rendered “Get out of the way, stand back!”

[19:9]  ²² tn Heb “to live as a resident alien.”

[19:9]  ²³ tn Heb “and he has judged, judging.” The infinitive absolute follows the finite verbal form for emphasis. This emphasis is reflected in the translation by the phrase “dares to judge.”

[19:9]  ²⁴ tn The verb “to do wickedly” is repeated here (see v. 7). It appears that whatever “wickedness” the men of Sodom had intended to do to Lot’s visitors – probably nothing short of homosexual rape – they were now ready to inflict on Lot.

[19:9]  ²⁵ tn Heb “and they pressed against the man, against Lot, exceedingly.”

[19:9]  ²⁶ tn Heb “and they drew near.”

[19:12]  ²⁷ tn Heb “the men,” referring to the angels inside Lot’s house. The word “visitors” has been supplied in the translation for clarity.

[19:12]  ²⁸ tn Heb “Yet who [is there] to you here?”

[19:12]  ²⁹ tn The words “Do you have” are supplied in the translation for stylistic reasons.

[19:12]  ³⁰ tn Heb “a son-in-law and your sons and your daughters and anyone who (is) to you in the city.”

[19:12]  ³¹ tn Heb “the place.” The Hebrew article serves here as a demonstrative.

[20:9]  ³² tn Heb “How did I sin against you that you have brought on me and on my kingdom a great sin?” The expression “great sin” refers to adultery. For discussion of the cultural background of the passage, see J. J. Rabinowitz, “The Great Sin in Ancient Egyptian Marriage Contracts,” JNES 18 (1959): 73, and W. L. Moran, “The Scandal of the ‘Great Sin’ at Ugarit,” JNES 18 (1959): 280-81.

[20:9]  ³³ tn Heb “Deeds which should not be done you have done to me.” The imperfect has an obligatory nuance here.

[21:7]  ³⁴ tn Heb “said.”

[21:7]  ³⁵ tn The perfect form of the verb is used here to describe a hypothetical situation.

[21:26]  ³⁶ tn Heb “and also.”

[24:14]  ³⁷ sn I will also give your camels water. It would be an enormous test for a young woman to water ten camels. The idea is that such a woman would not only be industrious but hospitable and generous.

[24:14]  ³⁸ tn Heb “And let the young woman to whom I say, ‘Lower your jar that I may drink,’ and she says, ‘Drink and I will also give your camels water,’ – her you have appointed for your servant, for Isaac, and by it I will know that you have acted in faithfulness with my master.”

[24:23]  ³⁹ tn Heb “and he said, ‘Whose daughter are you?’” The order of the introductory clause has been rearranged in the translation for stylistic reasons.

[24:47]  ⁴⁰ tn Heb “whom Milcah bore to him.” The referent (Nahor) has been specified in the translation for clarity.

[24:65]  ⁴¹ tn Heb “and she said to.”

[24:65]  ⁴² tn Heb “the servant.” The word “Abraham’s” has been supplied in the translation for clarity.

[24:65]  ⁴³ tn Heb “and the servant said.” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[26:11]  ⁴⁴ tn Heb “strikes.” Here the verb has the nuance “to harm in any way.” It would include assaulting the woman or killing the man.

[26:11]  ⁴⁵ tn The use of the infinitive absolute before the imperfect makes the construction emphatic.

[27:18]  ⁴⁶ tn Heb “and he said”; the referent (Isaac) has been specified in the translation for clarity.

[27:18]  ⁴⁷ sn Which are you, my son? Isaac’s first question shows that the deception is going to require more subterfuge than Rebekah had anticipated. Jacob will have to pull off the deceit.

[27:29]  ⁴⁸ tn Heb “and be.” The verb is an imperative, which is used rhetorically in this oracle of blessing. It is an invitation to exercise authority his brothers and indicates that he is granted such authority by the patriarch of the family. Furthermore, the blessing enables the recipient to accomplish this.

[27:29]  ⁴⁹ tn The Hebrew word is גְבִיר (gevir, “lord, mighty one”). The one being blessed will be stronger and therefore more powerful than his brother. See Gen 25:23. The feminine form of this rare noun means “mistress” or “queen-mother.”

[27:29]  ⁵⁰ tn Following the imperative, the prefixed verbal form (which is either an imperfect or a jussive) with the prefixed conjunction indicates purpose or result.

[27:32]  ⁵¹ tn Heb “said.”

[27:32]  ⁵² tn Heb “and he said, ‘I [am] your son, your firstborn.’” The order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[27:33]  ⁵³ tn Heb “and Isaac trembled with a great trembling to excess.” The verb “trembled” is joined with a cognate accusative, which is modified by an adjective “great,” and a prepositional phrase “to excess.” All of this is emphatic, showing the violence of Isaac’s reaction to the news.

[27:33]  ⁵⁴ tn Heb “Who then is he who hunted game and brought [it] to me so that I ate from all before you arrived and blessed him?”

[31:32]  ⁵⁵ tn Heb “With whomever you find your gods, he will not live.”

[31:32]  ⁵⁶ tn Heb “brothers.”

[31:32]  ⁵⁷ tn Heb “recognize for yourself what is with me and take for yourself.”

[31:32]  ⁵⁸ tn The disjunctive clause (introduced here by a vav [ו] conjunction) provides supplemental material that is important to the story. Since this material is parenthetical in nature, it has been placed in parentheses in the translation.

[31:36]  ⁵⁹ tn Heb “it was hot to Jacob.” This idiom refers to anger.

[31:36]  ⁶⁰ tn Heb “and Jacob answered and said to Laban, ‘What is my sin?’” The proper name “Jacob” has been replaced by the pronoun (“he”) in the translation and the order of the introductory clause and direct discourse rearranged for stylistic reasons.

[31:36]  ⁶¹ tn Heb “What is my sin that you have hotly pursued after me.” The Hebrew verb translated “pursue hotly” is used elsewhere of soldiers chasing defeated enemies (1 Sam 17:53).

[31:37]  ⁶² tn Heb “what did you find from all the goods of your house?”

[31:37]  ⁶³ tn Heb “your relatives.” The word “relatives” has not been repeated in the translation here for stylistic reasons.

[31:37]  ⁶⁴ tn Heb “that they may decide between us two.”

[32:17]  ⁶⁵ tn Heb “the first”; this has been specified as “the servant leading the first herd” in the translation for clarity.

[32:17]  ⁶⁶ tn Heb “to whom are you?”

[32:17]  ⁶⁷ tn Heb “and to whom are these before you?”

[32:27]  ⁶⁸ tn Heb “and he said to him.” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified in the translation for clarity.

[32:27]  ⁶⁹ sn What is your name? The question is rhetorical, since the Lord obviously knew Jacob’s identity. But since the Lord is going to change Jacob’s name, this question is designed to bring focus Jacob’s attention on all that his name had come to signify.

[32:29]  ⁷⁰ sn Tell me your name. In primitive thought to know the name of a deity or supernatural being would enable one to use it for magical manipulation or power (A. S. Herbert, Genesis 12-50 [TBC], 108). For a thorough structural analysis of the passage discussing the plays on the names and the request of Jacob, see R. Barthes, “The Struggle with the Angel: Textual Analysis of Genesis 32:23-33,” Structural Analysis and Biblical Exegesis (PTMS), 21-33.

[32:29]  ⁷¹ tn The question uses the enclitic pronoun “this” to emphasize the import of the question.

[32:29]  ⁷² tn Heb “and he said, ‘Why is it that you ask my name?’” The referent of the pronoun “he” (the man who wrestled with Jacob) has been specified for clarity, and the order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[32:29]  ⁷³ tn The verb here means that the Lord endowed Jacob with success; he would be successful in everything he did, including meeting Esau.

[32:29]  ⁷⁴ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁷⁵ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:5]  ⁷⁶ tn Heb “lifted up his eyes.”

[33:5]  ⁷⁷ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:5]  ⁷⁸ tn The Hebrew verb means “to be gracious; to show favor”; here it carries the nuance “to give graciously.”

[37:15]  ⁷⁹ tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

[37:15]  ⁸⁰ tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

[38:25]  ⁸¹ tn Heb “she was being brought out and she sent.” The juxtaposition of two clauses, both of which place the subject before the predicate, indicates synchronic action.

[38:25]  ⁸² tn Heb “who these to him.”

[38:25]  ⁸³ tn Or “ recognize; note.” This same Hebrew verb (נָכַר, nakhar) is used at the beginning of v. 26, where it is translated “recognized.”

[41:38]  ⁸⁴ 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]  ⁸⁵ tn The rhetorical question expects the answer “No, of course not!”

[41:39]  ⁸⁶ tn Heb “as discerning and wise.” The order has been rearranged in the translation for stylistic reasons.

[43:21]  ⁸⁷ tn Heb “in its weight.”

[43:21]  ⁸⁸ tn Heb “brought it back in our hand.”

[44:9]  ⁸⁹ 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.

[44:10]  ⁹⁰ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

[44:10]  ⁹¹ tn Heb “The one with whom it is found will become my slave.”

[44:10]  ⁹² tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:10]  ⁹³ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

[44:10]  sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.

[44:15]  ⁹⁴ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

[44:15]  ⁹⁵ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

[44:16]  ⁹⁶ tn The imperfect verbal form here indicates the subject’s potential.

[44:16]  ⁹⁷ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

[44:16]  ⁹⁸ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

[44:17]  ⁹⁹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ¹⁰⁰ tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

[45:1]  ¹⁰¹ tn Heb “all the ones standing beside him.”

[45:1]  ¹⁰² tn Heb “stood.”