Kejadian 4:14

4:14 Look! You are driving me off the land ¹  today, and I must hide from your presence. ²  I will be a homeless wanderer on the earth; whoever finds me will kill me.”

Kejadian 30:33

30:33 My integrity will testify for me ³  later on. ⁴  When you come to verify that I’ve taken only the wages we agreed on, ⁵  if I have in my possession any goat that is not speckled or spotted or any sheep that is not dark-colored, it will be considered stolen.” ⁶ 

Kejadian 39:14

39:14 she called for her household servants and said to them, “See, my husband brought ⁷  in a Hebrew man ⁸  to us to humiliate us. ⁹  He tried to have sex with me, ¹⁰  but I screamed loudly. ¹¹ 

Kejadian 41:45

41:45 Pharaoh gave Joseph the name Zaphenath-Paneah. ¹²  He also gave him Asenath ¹³  daughter of Potiphera, priest of On, ¹⁴  to be his wife. So Joseph took charge of ¹⁵  all the land of Egypt.

[4:14]  ¹ tn Heb “from upon the surface of the ground.”

[4:14]  ² 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.

[30:33]  ³ tn Heb “will answer on my behalf.”

[30:33]  ⁴ tn Heb “on the following day,” or “tomorrow.”

[30:33]  ⁵ tn Heb “when you come concerning my wage before you.”

[30:33]  sn Only the wage we agreed on. Jacob would have to be considered completely honest here, for he would have no control over the kind of animals born; and there could be no disagreement over which animals were his wages.

[30:33]  ⁶ tn Heb “every one which is not speckled and spotted among the lambs and dark among the goats, stolen it is with me.”

[39:14]  ⁷ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ⁸ sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ⁹ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ¹⁰ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ¹¹ tn Heb “and I cried out with a loud voice.”

[41:45]  ¹² sn The meaning of Joseph’s Egyptian name, Zaphenath-Paneah, is uncertain. Many recent commentators have followed the proposal of G. Steindorff that it means “the god has said, ‘he will live’” (“Der Name Josephs Saphenat-Pa‘neach,” ZÄS 31 [1889]: 41-42); others have suggested “the god speaks and lives” (see BDB 861 s.v. צָפְנָת פַּעְנֵחַ); “the man he knows” (J. Vergote, Joseph en Égypte, 145); or “Joseph [who is called] áIp-àankh” (K. A. Kitchen, NBD³ 1262).

[41:45]  ¹³ sn The name Asenath may mean “she belongs to the goddess Neit” (see HALOT 74 s.v. אָֽסְנַת). A novel was written at the beginning of the first century entitled Joseph and Asenath, which included a legendary account of the conversion of Asenath to Joseph’s faith in Yahweh. However, all that can be determined from this chapter is that their children received Hebrew names. See also V. Aptowitzer, “Asenath, the Wife of Joseph – a Haggadic Literary-Historical Study,” HUCA 1 (1924): 239-306.

[41:45]  ¹⁴ sn On (also in v. 50) is another name for the city of Heliopolis.

[41:45]  ¹⁵ tn Heb “and he passed through.”