Kejadian 3:24

3:24 When he drove ¹  the man out, he placed on the eastern side ²  of the orchard in Eden angelic sentries ³  who used the flame of a whirling sword ⁴  to guard the way to the tree of life.

Kejadian 5:22

5:22 After he became the father of Methuselah, Enoch walked with God ⁵  for 300 years, ⁶  and he had other ⁷  sons and daughters.

Kejadian 5:24

5:24 Enoch walked with God, and then he disappeared ⁸  because God took ⁹  him away.

Kejadian 6:9

The Judgment of the Flood

6:9 This is the account of Noah. ¹⁰ 

Noah was a godly man; he was blameless ¹¹ 

among his contemporaries. ¹²  He ¹³  walked with ¹⁴  God.

Kejadian 6:12

6:12 God saw the earth, and indeed ¹⁵  it was ruined, ¹⁶  for all living creatures ¹⁷  on the earth were sinful. ¹⁸ 

Kejadian 10:19

10:19 and the borders of Canaan extended ¹⁹  from Sidon ²⁰  all the way to ²¹  Gerar as far as Gaza, and all the way to ²²  Sodom, Gomorrah, Admah, and Zeboiim, as far as Lasha.

Kejadian 10:30

10:30 Their dwelling place was from Mesha all the way to ²³  Sephar in the eastern hills.

Kejadian 13:10

13:10 Lot looked up and saw ²⁴  the whole region ²⁵  of the Jordan. He noticed ²⁶  that all of it was well-watered (before the Lord obliterated ²⁷  Sodom and Gomorrah) ²⁸  like the garden of the Lord, like the land of Egypt, ²⁹  all the way to Zoar.

Kejadian 16:7

16:7 The Lord’s angel ³⁰  found Hagar near a spring of water in the desert – the spring that is along the road to Shur. ³¹ 

Kejadian 18:11

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

Kejadian 18:19

18:19 I have chosen him ³⁴  so that he may command his children and his household after him to keep ³⁵  the way of the Lord by doing ³⁶  what is right and just. Then the Lord will give ³⁷  to Abraham what he promised ³⁸  him.”

Kejadian 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ³⁹  and wash your feet. Then you can be on your way early in the morning.” ⁴⁰  “No,” they replied, “we’ll spend the night in the town square.” ⁴¹ 

Kejadian 21:14

21:14 Early in the morning Abraham took ⁴²  some food ⁴³  and a skin of water and gave them to Hagar. He put them on her shoulders, gave her the child, ⁴⁴  and sent her away. So she went wandering ⁴⁵  aimlessly through the wilderness ⁴⁶  of Beer Sheba.

Kejadian 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁴⁷  for my master! The Lord has led me ⁴⁸  to the house ⁴⁹  of my master’s relatives!” ⁵⁰ 

Kejadian 24:48

24:48 Then I bowed down and worshiped the Lord. I praised the Lord, the God of my master Abraham, who had led me on the right path to find the granddaughter ⁵¹  of my master’s brother for his son.

Kejadian 24:62

24:62 Now ⁵²  Isaac came from ⁵³  Beer Lahai Roi, ⁵⁴  for ⁵⁵  he was living in the Negev. ⁵⁶ 

Kejadian 25:18

25:18 His descendants ⁵⁷  settled from Havilah to Shur, which runs next ⁵⁸  to Egypt all the way ⁵⁹  to Asshur. ⁶⁰  They settled ⁶¹  away from all their relatives. ⁶² 

Kejadian 26:31

26:31 Early in the morning the men made a treaty with each other. ⁶³  Isaac sent them off; they separated on good terms. ⁶⁴ 

Kejadian 28:20

28:20 Then Jacob made a vow, saying, “If God is with me and protects me on this journey I am taking and gives me food ⁶⁵  to eat and clothing to wear,

Kejadian 32:6

32:6 The messengers returned to Jacob and said, “We went to your brother Esau. He is coming to meet you and has four hundred men with him.”

Kejadian 33:8

33:8 Esau ⁶⁶  then asked, “What did you intend ⁶⁷  by sending all these herds to meet me?” ⁶⁸  Jacob ⁶⁹  replied, “To find favor in your sight, my lord.”

Kejadian 33:12

33:12 Then Esau ⁷⁰  said, “Let’s be on our way! ⁷¹  I will go in front of you.”

Kejadian 33:14-16

33:14 Let my lord go on ahead of his servant. I will travel more slowly, at the pace of the herds and the children, ⁷²  until I come to my lord at Seir.”

33:15 So Esau said, “Let me leave some of my men with you.” ⁷³  “Why do that?” Jacob replied. ⁷⁴  “My lord has already been kind enough to me.” ⁷⁵ 

33:16 So that same day Esau made his way back ⁷⁶  to Seir.

Kejadian 35:3

35:3 Let us go up at once ⁷⁷  to Bethel. Then I will make ⁷⁸  an altar there to God, who responded to me in my time of distress ⁷⁹  and has been with me wherever I went.” ⁸⁰ 

Kejadian 35:16

35:16 They traveled on from Bethel, and when Ephrath was still some distance away, ⁸¹  Rachel went into labor ⁸²  – and her labor was hard.

Kejadian 35:19

35:19 So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). ⁸³ 

Kejadian 38:13-14

38:13 Tamar was told, ⁸⁴  “Look, your father-in-law is going up ⁸⁵  to Timnah to shear his sheep.” 38:14 So she removed her widow’s clothes and covered herself with a veil. She wrapped herself and sat at the entrance to Enaim which is on the way to Timnah. (She did this because ⁸⁶  she saw that she had not been given to Shelah as a wife, even though he had now grown up.) ⁸⁷ 

Kejadian 38:16

38:16 He turned aside to her along the road and said, “Come on! I want to have sex with you.” ⁸⁸  (He did not realize ⁸⁹  it was his daughter-in-law.) She asked, “What will you give me in exchange for having sex with you?” ⁹⁰ 

Kejadian 38:21

38:21 He asked the men who were there, ⁹¹  “Where is the cult prostitute ⁹²  who was at Enaim by the road?” But they replied, “There has been no cult prostitute here.”

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ⁹³  She said, “How you have broken out of the womb!” ⁹⁴  So he was named Perez. ⁹⁵ 

Kejadian 41:43

41:43 Pharaoh ⁹⁶  had him ride in the chariot used by his second-in-command, ⁹⁷  and they cried out before him, “Kneel down!” ⁹⁸  So he placed him over all the land of Egypt.

Kejadian 42:25

42:25 Then Joseph gave orders to fill ⁹⁹  their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. ¹⁰⁰ 

Kejadian 42:38

42:38 But Jacob ¹⁰¹  replied, “My son will not go down there with you, for his brother is dead and he alone is left. ¹⁰²  If an accident happens to him on the journey you have to make, then you will bring down my gray hair ¹⁰³  in sorrow to the grave.” ¹⁰⁴ 

Kejadian 45:21

45:21 So the sons of Israel did as he said. ¹⁰⁵  Joseph gave them wagons as Pharaoh had instructed, ¹⁰⁶  and he gave them provisions for the journey.

Kejadian 45:23-24

45:23 To his father he sent the following: ¹⁰⁷  ten donkeys loaded with the best products of Egypt and ten female donkeys loaded with grain, food, and provisions for his father’s journey. 45:24 Then he sent his brothers on their way and they left. He said to them, “As you travel don’t be overcome with fear.” ¹⁰⁸ 

Kejadian 46:28

46:28 Jacob ¹⁰⁹  sent Judah before him to Joseph to accompany him to Goshen. ¹¹⁰  So they came to the land of Goshen.

Kejadian 48:7

48:7 But as for me, when I was returning from Paddan, Rachel died – to my sorrow ¹¹¹  – in the land of Canaan. It happened along the way, some distance from Ephrath. So I buried her there on the way to Ephrath” (that is, Bethlehem). ¹¹² 

Kejadian 48:15

48:15 Then he blessed Joseph and said,

“May the God before whom my fathers

Abraham and Isaac walked –

the God who has been my shepherd ¹¹³ 

all my life long to this day,

Kejadian 49:17

49:17 May Dan be a snake beside the road,

a viper by the path,

that bites the heels of the horse

so that its rider falls backward. ¹¹⁴ 

[3:24]  ¹ tn The verb with the vav (ו) consecutive is made subordinate to the next verb forming a temporal clause. This avoids any tautology with the previous verse that already stated that the Lord expelled the man.

[3:24]  ² tn Or “placed in front.” Directions in ancient Israel were given in relation to the east rather than the north.

[3:24]  ³ tn The Hebrew word is traditionally transliterated “the cherubim.”

[3:24]  sn Angelic sentries (Heb “cherubim”). The cherubim in the Bible seem to be a class of angels that are composite in appearance. Their main task seems to be guarding. Here they guard the way to the tree of life. The curtain in the tabernacle was to be embroidered with cherubim as well, symbolically guarding the way to God. (See in addition A. S. Kapelrud, “The Gates of Hell and the Guardian Angels of Paradise,” JAOS 70 [1950]: 151-56; and D. N. Freedman and M. P. O’Connor, TDOT 7:307-19.)

[3:24]  ⁴ tn Heb “the flame of the sword that turns round and round.” The noun “flame” is qualified by the genitive of specification, “the sword,” which in turn is modified by the attributive participle “whirling.” The Hitpael of the verb “turn” has an iterative function here, indicating repeated action. The form is used in Job 37:12 of swirling clouds and in Judg 7:13 of a tumbling roll of bread. Verse 24 depicts the sword as moving from side to side to prevent anyone from passing or as whirling around, ready to cut to shreds anyone who tries to pass.

[5:22]  ⁵ sn With the seventh panel there is a digression from the pattern. Instead of simply saying that Enoch lived, the text observes that he “walked with God.” The rare expression “walked with” (the Hitpael form of the verb הָלָךְ, halakh, “to walk” collocated with the preposition אֶת, ’et, “with”) is used in 1 Sam 25:15 to describe how David’s men maintained a cordial and cooperative relationship with Nabal’s men as they worked and lived side by side in the fields. In Gen 5:22 the phrase suggests that Enoch and God “got along.” This may imply that Enoch lived in close fellowship with God, leading a life of devotion and piety. An early Jewish tradition, preserved in 1 En. 1:9 and alluded to in Jude 14, says that Enoch preached about the coming judgment. See F. S. Parnham, “Walking with God,” EvQ 46 (1974): 117-18.

[5:22]  ⁶ tn Heb “and Enoch walked with God, after he became the father of Methuselah, [for] 300 years.”

[5:22]  ⁷ tn The word “other” is not in the Hebrew text, but is supplied for stylistic reasons.

[5:24]  ⁸ tn The Hebrew construction has the negative particle אֵין (’en, “there is not,” “there was not”) with a pronominal suffix, “he was not.” Instead of saying that Enoch died, the text says he no longer was present.

[5:24]  ⁹ sn The text simply states that God took Enoch. Similar language is used of Elijah’s departure from this world (see 2 Kgs 2:10). The text implies that God overruled death for this man who walked with him.

[6:9]  ¹⁰ sn There is a vast body of scholarly literature about the flood story. The following studies are particularly helpful: A. Heidel, The Gilgamesh Epic and the Old Testament Parallels; M. Kessler, “Rhetorical Criticism of Genesis 7,” Rhetorical Criticism: Essays in Honor of James Muilenburg (PTMS), 1-17; I. M. Kikawada and A. Quinn, Before Abraham Was; A. R. Millard, “A New Babylonian ‘Genesis Story’,” TynBul 18 (1967): 3-18; G. J. Wenham, “The Coherence of the Flood Narrative,” VT 28 (1978): 336-48.

[6:9]  ¹¹ tn The Hebrew term תָּמִים (tamim, “blameless”) is used of men in Gen 17:1 (associated with the idiom “walk before,” which means “maintain a proper relationship with,” see 24:40); Deut 18:13 (where it means “blameless” in the sense of not guilty of the idolatrous practices listed before this; see Josh 24:14); Pss 18:23, 26 (“blameless” in the sense of not having violated God’s commands); 37:18 (in contrast to the wicked); 101:2, 6 (in contrast to proud, deceitful slanderers; see 15:2); Prov 2:21; 11:5 (in contrast to the wicked); 28:10; Job 12:4.

[6:9]  ¹² tn Heb “Noah was a godly man, blameless in his generations.” The singular “generation” can refer to one’s contemporaries, i.e., those living at a particular point in time. The plural “generations” can refer to successive generations in the past or the future. Here, where it is qualified by “his” (i.e., Noah’s), it refers to Noah’s contemporaries, comprised of the preceding generation (his father’s generation), those of Noah’s generation, and the next generation (those the same age as his children). In other words, “his generations” means the generations contemporary with him. See BDB 190 s.v. דוֹר.

[6:9]  ¹³ tn Heb “Noah.” The proper name has been replaced with the pronoun in the translation for stylistic reasons.

[6:9]  ¹⁴ tn The construction translated “walked with” is used in Gen 5:22, 24 (see the note on this phrase in 5:22) and in 1 Sam 25:15, where it refers to David’s and Nabal’s men “rubbing shoulders” in the fields. Based on the use in 1 Sam 25:15, the expression seems to mean “live in close proximity to,” which may, by metonymy, mean “maintain cordial relations with.”

[6:12]  ¹⁵ tn Or “God saw how corrupt the earth was.”

[6:12]  ¹⁶ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ¹⁷ 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]  ¹⁸ 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).

[10:19]  ¹⁹ tn Heb “were.”

[10:19]  ²⁰ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:19]  ²¹ tn Heb “as you go.”

[10:19]  ²² tn Heb “as you go.”

[10:30]  ²³ tn Heb “as you go.”

[13:10]  ²⁴ tn Heb “lifted up his eyes and saw.” The expression draws attention to the act of looking, indicating that Lot took a good look. It also calls attention to the importance of what was seen.

[13:10]  ²⁵ tn Or “plain”; Heb “circle.”

[13:10]  ²⁶ tn The words “he noticed” are supplied in the translation for stylistic reasons.

[13:10]  ²⁷ sn Obliterated. The use of the term “destroy” (שַׁחֵת, shakhet) is reminiscent of the Noahic flood (Gen 6:13). Both at the flood and in Sodom the place was obliterated by catastrophe and only one family survived (see C. Westermann, Genesis, 2:178).

[13:10]  ²⁸ tn This short temporal clause (preposition + Piel infinitive construct + subjective genitive + direct object) is strategically placed in the middle of the lavish descriptions to sound an ominous note. The entire clause is parenthetical in nature. Most English translations place the clause at the end of v. 10 for stylistic reasons.

[13:10]  ²⁹ sn The narrative places emphasis on what Lot saw so that the reader can appreciate how it aroused his desire for the best land. It makes allusion to the garden of the Lord and to the land of Egypt for comparison. Just as the tree in the garden of Eden had awakened Eve’s desire, so the fertile valley attracted Lot. And just as certain memories of Egypt would cause the Israelites to want to turn back and abandon the trek to the promised land, so Lot headed for the good life.

[16:7]  ³⁰ tn Heb “the messenger of the Lord.” Some identify the angel of the Lord as the preincarnate Christ because in some texts the angel is identified with the Lord himself. However, it is more likely that the angel merely represents the Lord; he can speak for the Lord because he is sent with the Lord’s full authority. In some cases the angel is clearly distinct from the Lord (see Judg 6:11-23). It is not certain if the same angel is always in view. Though the proper name following the noun “angel” makes the construction definite, this may simply indicate that a definite angel sent from the Lord is referred to in any given context. It need not be the same angel on every occasion. Note the analogous expression “the servant of the Lord,” which refers to various individuals in the OT (see BDB 714 s.v. עֶבֶד).

[16:7]  ³¹ tn Heb “And the angel of the Lord found her near the spring of water in the desert, near the spring on the way to Shur.”

[18:11]  ³² tn Heb “days.”

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

[18:19]  ³⁴ tn Heb “For I have known him.” The verb יָדַע (yada’) here means “to recognize and treat in a special manner, to choose” (see Amos 3:2). It indicates that Abraham stood in a special covenantal relationship with the Lord.

[18:19]  ³⁵ tn Heb “and they will keep.” The perfect verbal form with vav consecutive carries on the subjective nuance of the preceding imperfect verbal form (translated “so that he may command”).

[18:19]  ³⁶ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ³⁷ tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ³⁸ tn Heb “spoke to.”

[19:2]  ³⁹ tn The imperatives have the force of invitation.

[19:2]  ⁴⁰ tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ⁴¹ sn The town square refers to the wide street area at the gate complex of the city.

[21:14]  ⁴² tn Heb “and Abraham rose up early in the morning and he took.”

[21:14]  ⁴³ tn Heb “bread,” although the term can be used for food in general.

[21:14]  ⁴⁴ tn Heb “He put upon her shoulder, and the boy [or perhaps, “and with the boy”], and he sent her away.” It is unclear how “and the boy” relates syntactically to what precedes. Perhaps the words should be rearranged and the text read, “and he put [them] on her shoulder and he gave to Hagar the boy.”

[21:14]  ⁴⁵ tn Heb “she went and wandered.”

[21:14]  ⁴⁶ tn Or “desert,” although for English readers this usually connotes a sandy desert like the Sahara rather than the arid wasteland of this region with its sparse vegetation.

[24:27]  ⁴⁷ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁴⁸ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁴⁹ tn Here “house” is an adverbial accusative of termination.

[24:27]  ⁵⁰ tn Heb “brothers.”

[24:48]  ⁵¹ tn Heb “daughter.” Rebekah was actually the granddaughter of Nahor, Abraham’s brother. One can either translate the Hebrew term בַּת (bat) as “daughter,” in which case the term אָח (’akh) must be translated more generally as “relative” rather than “brother” (cf. NASB, NRSV) or one can translate בַּת as “granddaughter,” in which case אָח may be translated “brother” (cf. NIV).

[24:62]  ⁵² tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.

[24:62]  ⁵³ tn Heb “from the way of.”

[24:62]  ⁵⁴ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” See Gen 16:14.

[24:62]  ⁵⁵ tn This disjunctive clause is explanatory.

[24:62]  ⁵⁶ tn Or “the South [country].”

[24:62]  sn Negev is the name for the southern desert region in the land of Canaan.

[25:18]  ⁵⁷ tn Heb “they”; the referent (Ishmael’s descendants) has been specified in the translation for clarity.

[25:18]  ⁵⁸ tn Heb “which is by the face of,” or near the border. The territory ran along the border of Egypt.

[25:18]  ⁵⁹ tn Heb “as you go.”

[25:18]  ⁶⁰ sn The name Asshur refers here to a tribal area in the Sinai.

[25:18]  ⁶¹ tn Heb “he fell.”

[25:18]  ⁶² tn Heb “upon the face of all his brothers.” This last expression, obviously alluding to the earlier oracle about Ishmael (Gen 16:12), could mean that the descendants of Ishmael lived in hostility to others or that they lived in a territory that was opposite the lands of their relatives. While there is some ambiguity about the meaning, the line probably does give a hint of the Ishmaelite-Israelite conflicts to come.

[26:31]  ⁶³ tn Heb “and they got up early and they swore an oath, a man to his brother.”

[26:31]  ⁶⁴ tn Heb “and they went from him in peace.”

[28:20]  ⁶⁵ tn Heb “bread,” although the term can be used for food in general.

[33:8]  ⁶⁶ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:8]  ⁶⁷ tn Heb “Who to you?”

[33:8]  ⁶⁸ tn Heb “all this camp which I met.”

[33:8]  ⁶⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:12]  ⁷⁰ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[33:12]  ⁷¹ tn Heb “let us travel and let us go.” The two cohortatives are used in combination with the sense, “let’s travel along, get going, be on our way.”

[33:14]  ⁷² tn Heb “and I, I will move along according to my leisure at the foot of the property which is before me and at the foot of the children.”

[33:15]  ⁷³ tn The cohortative verbal form here indicates a polite offer of help.

[33:15]  ⁷⁴ tn Heb “and he said, ‘Why this?’” The referent of the pronoun “he” (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.

[33:15]  ⁷⁵ tn Heb “I am finding favor in the eyes of my lord.”

[33:16]  ⁷⁶ tn Heb “returned on his way.”

[35:3]  ⁷⁷ tn Heb “let us arise and let us go up.” The first cohortative gives the statement a sense of urgency.

[35:3]  ⁷⁸ tn The cohortative with the prefixed conjunction here indicates purpose or consequence.

[35:3]  ⁷⁹ tn Heb “day of distress.” See Ps 20:1 which utilizes similar language.

[35:3]  ⁸⁰ tn Heb “in the way in which I went.” Jacob alludes here to God’s promise to be with him (see Gen 28:20).

[35:16]  ⁸¹ tn Heb “and there was still a stretch of the land to go to Ephrath.”

[35:16]  ⁸² tn Normally the verb would be translated “she gave birth,” but because that obviously had not happened yet, it is better to translate the verb as ingressive, “began to give birth” (cf. NIV) or “went into labor.”

[35:19]  ⁸³ sn This explanatory note links the earlier name Ephrath with the later name Bethlehem.

[35:19]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[38:13]  ⁸⁴ tn Heb “And it was told to Tamar, saying.”

[38:13]  ⁸⁵ tn The active participle indicates the action was in progress or about to begin.

[38:14]  ⁸⁶ tn The Hebrew text simply has “because,” connecting this sentence to what precedes. For stylistic reasons the words “she did this” are supplied in the translation and a new sentence begun.

[38:14]  ⁸⁷ tn Heb “she saw that Shelah had grown up, but she was not given to him as a wife.”

[38:16]  ⁸⁸ tn Heb “I will go to you.” The imperfect verbal form probably indicates his desire here. The expression “go to” is a euphemism for sexual intercourse.

[38:16]  ⁸⁹ tn Heb “for he did not know that.”

[38:16]  ⁹⁰ tn Heb “when you come to me.” This expression is a euphemism for sexual intercourse.

[38:21]  ⁹¹ tn Heb “the men of her place,” that is, who lived at the place where she had been.

[38:21]  ⁹² sn The Hebrew noun translated “cult prostitute” is derived from a verb meaning “to be set apart; to be distinct.” Thus the term refers to a woman who did not marry, but was dedicated to temple service as a cult prostitute. The masculine form of this noun is used for male cult prostitutes. Judah thought he had gone to an ordinary prostitute (v. 15); but Hirah went looking for a cult prostitute, perhaps because it had been a sheep-shearing festival. For further discussion see E. M. Yamauchi, “Cultic Prostitution,” Orient and Occident (AOAT), 213-23.

[38:29]  ⁹³ 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]  ⁹⁴ 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]  ⁹⁵ 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.

[41:43]  ⁹⁶ tn Heb “he”; the referent (Pharaoh) has been specified in the translation for clarity.

[41:43]  ⁹⁷ tn Heb “and he caused him to ride in the second chariot which was his.”

[41:43]  ⁹⁸ tn The verb form appears to be a causative imperative from a verbal root meaning “to kneel.” It is a homonym of the word “bless” (identical in root letters but not related etymologically).

[42:25]  ⁹⁹ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

[42:25]  ¹⁰⁰ tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

[42:38]  ¹⁰¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

[42:38]  ¹⁰² sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

[42:38]  ¹⁰³ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

[42:38]  ¹⁰⁴ tn Heb “to Sheol,” the dwelling place of the dead.

[45:21]  ¹⁰⁵ tn Heb “and the sons of Israel did so.”

[45:21]  ¹⁰⁶ tn Heb “according to the mouth of Pharaoh.”

[45:23]  ¹⁰⁷ tn Heb “according to this.”

[45:24]  ¹⁰⁸ tn Heb “do not be stirred up in the way.” The verb means “stir up.” Some understand the Hebrew verb רָגָז (ragaz, “to stir up”) as a reference to quarreling (see Prov 29:9, where it has this connotation), but in Exod 15:14 and other passages it means “to fear.” This might refer to a fear of robbers, but more likely it is an assuring word that they need not be fearful about returning to Egypt. They might have thought that once Jacob was in Egypt, Joseph would take his revenge on them.

[46:28]  ¹⁰⁹ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ¹¹⁰ tn Heb “to direct before him to Goshen.”

[48:7]  ¹¹¹ tn Heb “upon me, against me,” which might mean something like “to my sorrow.”

[48:7]  ¹¹² map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[48:15]  ¹¹³ tn Heb “shepherded me.” The verb has been translated as an English noun for stylistic reasons.

[49:17]  ¹¹⁴ sn The comparison of the tribe of Dan to a venomous serpent is meant to say that Dan, though small, would be potent, gaining victory through its skill and shrewdness. Jewish commentators have linked the image in part with Samson. That link at least illustrates the point: Though a minority tribe, Dan would gain the upper hand over others.