Kejadian 1:10

1:10 God called the dry ground “land” ¹  and the gathered waters he called “seas.” God saw that it was good.

Kejadian 1:15

1:15 and let them serve as lights in the expanse of the sky to give light on the earth.” It was so.

Kejadian 2:6

2:6 Springs ²  would well up ³  from the earth and water ⁴  the whole surface of the ground. ⁵ 

Kejadian 2:11

2:11 The name of the first is Pishon; it runs through ⁶  the entire land of Havilah, where there is gold.

Kejadian 2:13

2:13 The name of the second river is Gihon; it runs through ⁷  the entire land of Cush. ⁸ 

Kejadian 4:16

4:16 So Cain went out from the presence of the Lord and lived in the land of Nod, ⁹  east of Eden.

Kejadian 6:6

6:6 The Lord regretted ¹⁰  that he had made humankind on the earth, and he was highly offended. ¹¹ 

Kejadian 7:6

7:6 Noah ¹²  was 600 years old when the floodwaters engulfed ¹³  the earth.

Kejadian 7:18

7:18 The waters completely overwhelmed ¹⁴  the earth, and the ark floated ¹⁵  on the surface of the waters.

Kejadian 8:3

8:3 The waters kept receding steadily ¹⁶  from the earth, so that they ¹⁷  had gone down ¹⁸  by the end of the 150 days.

Kejadian 8:7

8:7 and sent out a raven; it kept flying ¹⁹  back and forth until the waters had dried up on the earth.

Kejadian 9:13

9:13 I will place ²⁰  my rainbow ²¹  in the clouds, and it will become ²²  a guarantee of the covenant between me and the earth.

Kejadian 10:5

10:5 From these the coastlands of the nations were separated into their lands, every one according to its language, according to their families, by their nations.

Kejadian 10:8

10:8 Cush was the father of ²³  Nimrod; he began to be a valiant warrior on the earth.

Kejadian 10:10

10:10 The primary regions ²⁴  of his kingdom were Babel, ²⁵  Erech, ²⁶  Akkad, ²⁷  and Calneh ²⁸  in the land of Shinar. ²⁹ 

Kejadian 10:32

10:32 These are the families of the sons of Noah, according to their genealogies, by their nations, and from these the nations spread ³⁰  over the earth after the flood.

Kejadian 11:2

11:2 When the people ³¹  moved eastward, ³²  they found a plain in Shinar ³³  and settled there.

Kejadian 11:8

11:8 So the Lord scattered them from there across the face of the entire earth, and they stopped building ³⁴  the city.

Kejadian 11:28

11:28 Haran died in the land of his birth, in Ur of the Chaldeans, ³⁵  while his father Terah was still alive. ³⁶ 

Kejadian 13:12

13:12 Abram settled in the land of Canaan, but Lot settled among the cities of the Jordan plain ³⁷  and pitched his tents next to Sodom.

Kejadian 13:15

13:15 I will give all the land that you see to you and your descendants ³⁸  forever.

Kejadian 14:19

14:19 He blessed Abram, saying,

“Blessed be Abram by ³⁹  the Most High God,

Creator ⁴⁰  of heaven and earth. ⁴¹ 

Kejadian 18:18

18:18 After all, Abraham ⁴²  will surely become ⁴³  a great and powerful nation, and all the nations on the earth will pronounce blessings on one another ⁴⁴  using his name.

Kejadian 20:1

Abraham and Abimelech

20:1 Abraham journeyed from there to the Negev ⁴⁵  region and settled between Kadesh and Shur. While he lived as a temporary resident ⁴⁶  in Gerar,

Kejadian 21:21

21:21 He lived in the wilderness of Paran. ⁴⁷  His mother found a wife for him from the land of Egypt. ⁴⁸ 

Kejadian 22:18

22:18 Because you have obeyed me, ⁴⁹  all the nations of the earth will pronounce blessings on one another ⁵⁰  using the name of your descendants.’”

Kejadian 24:4

24:4 You must go instead to my country and to my relatives ⁵¹  to find ⁵²  a wife for my son Isaac.”

Kejadian 24:52

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

Kejadian 24:62

24:62 Now ⁵³  Isaac came from ⁵⁴  Beer Lahai Roi, ⁵⁵  for ⁵⁶  he was living in the Negev. ⁵⁷ 

Kejadian 26:2

26:2 The Lord appeared to Isaac and said, “Do not go down to Egypt; ⁵⁸  settle down in the land that I will point out to you. ⁵⁹ 

Kejadian 26:12

26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, ⁶⁰  because the Lord blessed him. ⁶¹ 

Kejadian 27:28

27:28 May God give you

the dew of the sky ⁶² 

and the richness ⁶³  of the earth,

and plenty of grain and new wine.

Kejadian 31:3

31:3 The Lord said to Jacob, “Return to the land of your fathers ⁶⁴  and to your relatives. I will be with you.” ⁶⁵ 

Kejadian 32:3

32:3 Jacob sent messengers on ahead ⁶⁶  to his brother Esau in the land of Seir, the region ⁶⁷  of Edom.

Kejadian 33:3

33:3 But Jacob ⁶⁸  himself went on ahead of them, and he bowed toward the ground seven times as he approached ⁶⁹  his brother.

Kejadian 34:1

Dinah and the Shechemites

34:1 Now Dinah, Leah’s daughter whom she bore to Jacob, went to meet ⁷⁰  the young women ⁷¹  of the land.

Kejadian 34:10

34:10 You may live ⁷²  among us, and the land will be open to you. ⁷³  Live in it, travel freely in it, ⁷⁴  and acquire property in it.”

Kejadian 36:20-21

36:20 These were the sons of Seir the Horite, ⁷⁵  who were living in the land: Lotan, Shobal, Zibeon, Anah, 36:21 Dishon, Ezer, and Dishan. These were the chiefs of the Horites, the descendants ⁷⁶  of Seir in the land of Edom.

Kejadian 36:30-31

36:30 chief Dishon, chief Ezer, chief Dishan. These were the chiefs of the Horites, according to their chief lists in the land of Seir.

36:31 These were the kings who reigned in the land of Edom before any king ruled over the Israelites: ⁷⁷ 

Kejadian 41:29

41:29 Seven years of great abundance are coming throughout the whole land of Egypt.

Kejadian 41:33

41:33 “So now Pharaoh should look ⁷⁸  for a wise and discerning man ⁷⁹  and give him authority ⁸⁰  over all the land of Egypt.

Kejadian 41:41

41:41 “See here,” Pharaoh said to Joseph, “I place ⁸¹  you in authority over all the land of Egypt.” ⁸² 

Kejadian 41:52

41:52 He named the second child Ephraim, ⁸³  saying, ⁸⁴  “Certainly ⁸⁵  God has made me fruitful in the land of my suffering.”

Kejadian 42:5

42:5 So Israel’s sons came to buy grain among the other travelers, ⁸⁶  for the famine was severe in the land of Canaan.

Kejadian 44:11

44:11 So each man quickly lowered ⁸⁷  his sack to the ground and opened it.

Kejadian 44:14

44:14 So Judah and his brothers ⁸⁸  came back to Joseph’s house. He was still there, ⁸⁹  and they threw themselves to the ground before him.

Kejadian 45:7

45:7 God sent me ⁹⁰  ahead of you to preserve you ⁹¹  on the earth and to save your lives ⁹²  by a great deliverance.

Kejadian 45:20

45:20 Don’t worry ⁹³  about your belongings, for the best of all the land of Egypt will be yours.’”

Kejadian 46:28

46:28 Jacob ⁹⁴  sent Judah before him to Joseph to accompany him to Goshen. ⁹⁵  So they came to the land of Goshen.

[1:10]  ¹ tn Heb “earth,” but here the term refers to the dry ground as opposed to the sea.

[2:6]  ² tn The conjunction vav (ו) introduces a third disjunctive clause. The Hebrew word אֵד (’ed) was traditionally translated “mist” because of its use in Job 36:27. However, an Akkadian cognate edu in Babylonian texts refers to subterranean springs or waterways. Such a spring would fit the description in this context, since this water “goes up” and waters the ground.

[2:6]  ³ tn Heb “was going up.” The verb is an imperfect form, which in this narrative context carries a customary nuance, indicating continual action in past time.

[2:6]  ⁴ tn The perfect with vav (ו) consecutive carries the same nuance as the preceding verb. Whenever it would well up, it would water the ground.

[2:6]  ⁵ tn The Hebrew word אֲדָמָה (’adamah) actually means “ground; fertile soil.”

[2:6]  sn Here is an indication of fertility. The water would well up from the earth (אֶרֶץ, ’erets) and water all the surface of the fertile soil (אֲדָמָה). It is from that soil that the man (אָדָם, ’adam) was made (Gen 2:7).

[2:11]  ⁶ tn Heb “it is that which goes around.”

[2:13]  ⁷ tn Heb “it is that which goes around.”

[2:13]  ⁸ sn Cush. In the Bible the Hebrew word כּוּשׁ (kush, “Kush”) often refers to Ethiopia (so KJV, CEV), but here it must refer to a region in Mesopotamia, the area of the later Cassite dynasty of Babylon. See Gen 10:8 as well as E. A. Speiser, Genesis (AB), 20.

[4:16]  ⁹ sn The name Nod means “wandering” in Hebrew (see vv. 12, 14).

[6:6]  ¹⁰ tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[6:6]  ¹¹ tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).

[7:6]  ¹² tn Heb “Now Noah was.” The disjunctive clause (conjunction + subject + predicate nominative after implied “to be” verb) provides background information. The age of Noah receives prominence.

[7:6]  ¹³ tn Heb “and the flood was water upon.” The disjunctive clause (conjunction + subject + verb) is circumstantial/temporal in relation to the preceding clause. The verb הָיָה (hayah) here carries the nuance “to come” (BDB 225 s.v. הָיָה). In this context the phrase “come upon” means “to engulf.”

[7:18]  ¹⁴ tn Heb “and the waters were great and multiplied exceedingly.” The first verb in the sequence is וַיִּגְבְּרוּ (vayyigbÿru, from גָּבַר, gavar), meaning “to become great, mighty.” The waters did not merely rise; they “prevailed” over the earth, overwhelming it.

[7:18]  ¹⁵ tn Heb “went.”

[8:3]  ¹⁶ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ¹⁷ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ¹⁸ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:7]  ¹⁹ tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[9:13]  ²⁰ tn The translation assumes that the perfect verbal form is used rhetorically, emphasizing the certainty of the action. Other translation options include “I have placed” (present perfect; cf. NIV, NRSV) and “I place” (instantaneous perfect; cf. NEB).

[9:13]  ²¹ sn The Hebrew word קֶשֶׁת (qeshet) normally refers to a warrior’s bow. Some understand this to mean that God the warrior hangs up his battle bow at the end of the flood, indicating he is now at peace with humankind, but others question the legitimacy of this proposal. See C. Westermann, Genesis, 1:473, and G. J. Wenham, Genesis (WBC), 1:196.

[9:13]  ²² tn The perfect verbal form with vav (ו) consecutive here has the same aspectual function as the preceding perfect of certitude.

[10:8]  ²³ tn Heb “fathered.” Embedded within Cush’s genealogy is an account of Nimrod, a mighty warrior. There have been many attempts to identify him, but none are convincing.

[10:10]  ²⁴ tn Heb “beginning.” E. A. Speiser, Genesis (AB), 67, suggests “mainstays,” citing Jer 49:35 as another text where the Hebrew noun is so used.

[10:10]  ²⁵ tn Or “Babylon.”

[10:10]  ²⁶ sn Erech (ancient Uruk, modern Warka), one of the most ancient civilizations, was located southeast of Babylon.

[10:10]  ²⁷ sn Akkad, or ancient Agade, was associated with Sargon and located north of Babylon.

[10:10]  ²⁸ tn No such place is known in Shinar (i.e., Babylonia). Therefore some have translated the Hebrew term כַלְנֵה (khalneh) as “all of them,” referring to the three previous names (cf. NRSV).

[10:10]  ²⁹ sn Shinar is another name for Babylonia.

[10:32]  ³⁰ tn Or “separated.”

[11:2]  ³¹ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ³² tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ³³ tn Heb “in the land of Shinar.”

[11:2]  sn Shinar is the region of Babylonia.

[11:8]  ³⁴ tn The infinitive construct לִבְנֹת (livnot, “building”) here serves as the object of the verb “they ceased, stopped,” answering the question of what they stopped doing.

[11:28]  ³⁵ sn The phrase of the Chaldeans is a later editorial clarification for the readers, designating the location of Ur. From all evidence there would have been no Chaldeans in existence at this early date; they are known in the time of the neo-Babylonian empire in the first millennium b.c.

[11:28]  ³⁶ tn Heb “upon the face of Terah his father.”

[13:12]  ³⁷ tn Or “the cities of the plain”; Heb “[the cities of] the circle,” referring to the “circle” or oval area of the Jordan Valley.

[13:15]  ³⁸ tn Heb “for all the land which you see to you I will give it and to your descendants.”

[14:19]  ³⁹ tn The preposition לְ (lamed) introduces the agent after the passive participle.

[14:19]  ⁴⁰ tn Some translate “possessor of heaven and earth” (cf. NASB). But cognate evidence from Ugaritic indicates that there were two homonymic roots ָקנָה (qanah), one meaning “to create” (as in Gen 4:1) and the other “to obtain, to acquire, to possess.” While “possessor” would fit here, “creator” is the more likely due to the collocation with “heaven and earth.”

[14:19]  ⁴¹ tn The terms translated “heaven” and “earth” are both objective genitives after the participle in construct.

[18:18]  ⁴² tn Heb “And Abraham.” The disjunctive clause is probably causal, giving a reason why God should not hide his intentions from Abraham. One could translate, “Should I hide from Abraham what I am about to do, seeing that Abraham will surely become a great and powerful nation?”

[18:18]  ⁴³ tn The infinitive absolute lends emphasis to the finite verb that follows.

[18:18]  ⁴⁴ tn Theoretically the Niphal can be translated either as passive or reflexive/reciprocal. (The Niphal of “bless” is only used in formulations of the Abrahamic covenant. See Gen 12:2; 18:18; 28:14.) Traditionally the verb is taken as passive here, as if Abram were going to be a channel or source of blessing. But in later formulations of the Abrahamic covenant (see Gen 22:18; 26:4) the Hitpael replaces this Niphal form, suggesting a translation “will bless [i.e., “pronounce blessings upon”] themselves [or “one another”].” The Hitpael of “bless” is used with a reflexive/reciprocal sense in Deut 29:18; Ps 72:17; Isa 65:16; Jer 4:2. Gen 18:18 (like 12:2) predicts that Abraham 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.

[20:1]  ⁴⁵ tn Or “the South [country]”; Heb “the land of the Negev.”

[20:1]  sn Negev is the name for the southern desert region in the land of Canaan.

[20:1]  ⁴⁶ tn Heb “and he sojourned.”

[21:21]  ⁴⁷ sn The wilderness of Paran is an area in the east central region of the Sinai peninsula, northeast from the traditional site of Mt. Sinai and with the Arabah and the Gulf of Aqaba as its eastern border.

[21:21]  ⁴⁸ tn Heb “And his mother took for him a wife from the land of Egypt.”

[22:18]  ⁴⁹ 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]  ⁵⁰ 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.)

[24:4]  ⁵¹ tn Heb “for to my country and my relatives you must go.”

[24:4]  ⁵² tn Heb “and take.”

[24:62]  ⁵³ tn The disjunctive clause switches the audience’s attention to Isaac and signals a new episode in the story.

[24:62]  ⁵⁴ tn Heb “from the way of.”

[24:62]  ⁵⁵ 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]  ⁵⁶ tn This disjunctive clause is explanatory.

[24:62]  ⁵⁷ tn Or “the South [country].”

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

[26:2]  ⁵⁸ 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]  ⁵⁹ tn Heb “say to you.”

[26:12]  ⁶⁰ tn Heb “a hundredfold.”

[26:12]  ⁶¹ tn This final clause explains why Isaac had such a bountiful harvest.

[27:28]  ⁶² tn Heb “and from the dew of the sky.”

[27:28]  ⁶³ tn Heb “and from the fatness.”

[31:3]  ⁶⁴ tn Or perhaps “ancestors” (so NRSV), although the only “ancestors” Jacob had there were his grandfather Abraham and his father Isaac.

[31:3]  ⁶⁵ sn I will be with you. Though Laban was no longer “with him,” the Lord promised to be.

[32:3]  ⁶⁶ tn Heb “before him.”

[32:3]  ⁶⁷ tn Heb “field.”

[33:3]  ⁶⁸ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[33:3]  ⁶⁹ tn Heb “until his drawing near unto his brother.” The construction uses the preposition with the infinitive construct to express a temporal clause.

[34:1]  ⁷⁰ 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]  ⁷¹ tn Heb “daughters.”

[34:10]  ⁷² tn The imperfect verbal form has a permissive nuance here.

[34:10]  ⁷³ tn Heb “before you.”

[34:10]  ⁷⁴ tn The verb seems to carry the basic meaning “travel about freely,” although the substantival participial form refers to a trader (see E. A. Speiser, “The Verb sh£r in Genesis and Early Hebrew Movements,” BASOR 164 [1961]: 23-28); cf. NIV, NRSV “trade in it.”

[36:20]  ⁷⁵ sn The same pattern of sons, grandsons, and chiefs is now listed for Seir the Horite. “Seir” is both the name of the place and the name of the ancestor of these tribes. The name “Horite” is probably not to be identified with “Hurrian.” The clan of Esau settled in this area, intermarried with these Horites and eventually dispossessed them, so that they all became known as Edomites (Deut 2:12 telescopes the whole development).

[36:21]  ⁷⁶ tn Or “sons.”

[36:31]  ⁷⁷ tn Or perhaps “before any Israelite king ruled over [them].”

[41:33]  ⁷⁸ tn Heb “let Pharaoh look.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:33]  ⁷⁹ tn Heb “a man discerning and wise.” The order of the terms is rearranged in the translation for stylistic reasons.

[41:33]  ⁸⁰ tn Heb “and let him set him.”

[41:41]  ⁸¹ tn The translation assumes that the perfect verbal form is descriptive of a present action. Another option is to understand it as rhetorical, in which case Pharaoh describes a still future action as if it had already occurred in order to emphasize its certainty. In this case one could translate “I have placed” or “I will place.” The verb נָתַן (natan) is translated here as “to place in authority [over].”

[41:41]  ⁸² sn Joseph became the grand vizier of the land of Egypt. See W. A. Ward, “The Egyptian Office of Joseph,” JSS 5 (1960): 144-50; and R. de Vaux, Ancient Israel, 129-31.

[41:52]  ⁸³ sn The name Ephraim (אֶפְרַיִם, ’efrayim), a form of the Hebrew verb פָּרָה (parah), means “to bear fruit.” The theme of fruitfulness is connected with this line of the family from Rachel (30:2) on down (see Gen 49:22, Deut 33:13-17, and Hos 13:15). But there is some difficulty with the name “Ephraim” itself. It appears to be a dual, for which F. Delitzsch simply said it meant “double fruitfulness” (New Commentary on Genesis, 2:305). G. J. Spurrell suggested it was a diphthongal pronunciation of a name ending in -an or -am, often thought to be dual suffixes (Notes on the text of the book of Genesis, 334). Many, however, simply connect the name to the territory of Ephraim and interpret it to be “fertile land” (C. Fontinoy, “Les noms de lieux en -ayim dans la Bible,” UF 3 [1971]: 33-40). The dual would then be an old locative ending. There is no doubt that the name became attached to the land in which the tribe settled, and it is possible that is where the dual ending came from, but in this story it refers to Joseph’s God-given fruitfulness.

[41:52]  ⁸⁴ tn The word “saying” has been supplied in the translation for stylistic reasons.

[41:52]  ⁸⁵ tn Or “for.”

[42:5]  ⁸⁶ tn Heb “in the midst of the coming ones.”

[44:11]  ⁸⁷ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.

[44:14]  ⁸⁸ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ⁸⁹ tn The disjunctive clause here provides supplemental information.

[45:7]  ⁹⁰ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

[45:7]  ⁹¹ tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

[45:7]  ⁹² tn The infinitive gives a second purpose for God’s action.

[45:20]  ⁹³ tn Heb “let not your eye regard.”

[46:28]  ⁹⁴ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[46:28]  ⁹⁵ tn Heb “to direct before him to Goshen.”