Kejadian 1:11

1:11 God said, “Let the land produce vegetation: ¹  plants yielding seeds according to their kinds, ²  and ³  trees bearing fruit with seed in it according to their kinds.” It was so.

Kejadian 1:26

1:26 Then God said, “Let us make ⁴ 

humankind ⁵  in our image, after our likeness, ⁶  so they may rule ⁷  over the fish of the sea and the birds of the air, over the cattle, and over all the earth, ⁸  and over all the creatures that move ⁹  on the earth.”

Kejadian 3:1

The Temptation and the Fall

3:1 Now ¹⁰  the serpent ¹¹  was more shrewd ¹² 

than any of the wild animals ¹³  that the Lord God had made. He said to the woman, “Is it really true that ¹⁴  God ¹⁵  said, ‘You must not eat from any tree of the orchard’?” ¹⁶ 

Kejadian 3:14

3:14 The Lord God said to the serpent, ¹⁷ 

“Because you have done this,

cursed ¹⁸  are you above all the wild beasts

and all the living creatures of the field!

On your belly you will crawl ¹⁹ 

and dust you will eat ²⁰  all the days of your life.

Kejadian 6:7

6:7 So the Lord said, “I will wipe humankind, whom I have created, from the face of the earth – everything from humankind to animals, ²¹  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 7:4

7:4 For in seven days ²²  I will cause it to rain ²³  on the earth for forty days and forty nights, and I will wipe from the face of the ground every living thing that I have made.”

Kejadian 12:5

12:5 And Abram took his wife Sarai, his nephew ²⁴  Lot, and all the possessions they had accumulated and the people they had acquired ²⁵  in Haran, and they left for ²⁶  the land of Canaan. They entered the land of Canaan.

Kejadian 14:2

14:2 went to war ²⁷  against Bera king of Sodom, Birsha king of Gomorrah, Shinab king of Admah, Shemeber king of Zeboiim, and the king of Bela (that is, Zoar). ²⁸ 

Kejadian 18:19

18:19 I have chosen him ²⁹  so that he may command his children and his household after him to keep ³⁰  the way of the Lord by doing ³¹  what is right and just. Then the Lord will give ³²  to Abraham what he promised ³³  him.”

Kejadian 19:19

19:19 Your ³⁴  servant has found favor with you, ³⁵  and you have shown me great ³⁶  kindness ³⁷  by sparing ³⁸  my life. But I am not able to escape to the mountains because ³⁹  this disaster will overtake ⁴⁰  me and I’ll die. ⁴¹ 

Kejadian 20:6

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ⁴²  That is why I have kept you ⁴³  from sinning against me and why ⁴⁴  I did not allow you to touch her.

Kejadian 20:13

20:13 When God made me wander ⁴⁵  from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: ⁴⁶  Every place we go, say about me, “He is my brother.”’”

Kejadian 21:26

21:26 “I do not know who has done this thing,” Abimelech replied. “Moreover, ⁴⁷  you did not tell me. I did not hear about it until today.”

Kejadian 22:12

22:12 “Do not harm the boy!” ⁴⁸  the angel said. ⁴⁹  “Do not do anything to him, for now I know ⁵⁰  that you fear ⁵¹  God because you did not withhold your son, your only son, from me.”

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.’ ⁵²  In this way I will know that you have been faithful to my master.” ⁵³ 

Kejadian 24:49

24:49 Now, if you will show faithful love to my master, tell me. But if not, tell me as well, so that I may go on my way.” ⁵⁴ 

Kejadian 27:19

27:19 Jacob said to his father, “I am Esau, your firstborn. I’ve done as you told me. Now sit up ⁵⁵  and eat some of my wild game so that you can bless me.” ⁵⁶ 

Kejadian 27:37

27:37 Isaac replied to Esau, “Look! I have made him lord over you. I have made all his relatives his servants and provided him with grain and new wine. What is left that I can do for you, my son?”

Kejadian 27:45

27:45 Stay there ⁵⁷  until your brother’s anger against you subsides and he forgets what you did to him. Then I’ll send someone to bring you back from there. ⁵⁸  Why should I lose both of you in one day?” ⁵⁹ 

Kejadian 28:15

28:15 I am with you! ⁶⁰  I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you!”

Kejadian 30:31

30:31 So Laban asked, ⁶¹  “What should I give you?” “You don’t need to give me a thing,” ⁶²  Jacob replied, ⁶³  “but if you agree to this one condition, ⁶⁴  I will continue to care for ⁶⁵  your flocks and protect them:

Kejadian 31:1

Jacob’s Flight from Laban

31:1 Jacob heard that Laban’s sons were complaining, ⁶⁶  “Jacob has taken everything that belonged to our father! He has gotten rich ⁶⁷  at our father’s expense!” ⁶⁸ 

Kejadian 31:12

31:12 Then he said, ‘Observe ⁶⁹  that all the male goats mating with ⁷⁰  the flock are streaked, speckled, or spotted, for I have observed all that Laban has done to you.

Kejadian 31:29

31:29 I have ⁷¹  the power to do you harm, but the God of your father told me last night, ‘Be careful ⁷²  that you neither bless nor curse Jacob.’ ⁷³ 

Kejadian 31:43

31:43 Laban replied ⁷⁴  to Jacob, “These women ⁷⁵  are my daughters, these children are my grandchildren, ⁷⁶  and these flocks are my flocks. All that you see belongs to me. But how can I harm these daughters of mine today ⁷⁷  or the children to whom they have given birth?

Kejadian 32:10

32:10 I am not worthy of all the faithful love ⁷⁸  you have shown ⁷⁹  your servant. With only my walking stick ⁸⁰  I crossed the Jordan, ⁸¹  but now I have become two camps.

Kejadian 35:1

The Return to Bethel

35:1 Then God said to Jacob, “Go up at once ⁸²  to Bethel ⁸³  and live there. Make an altar there to God, who appeared to you when you fled from your brother Esau.” ⁸⁴ 

Kejadian 39:9

39:9 There is no one greater in this household than I am. He has withheld nothing from me except you because you are his wife. So how could I do ⁸⁵  such a great evil and sin against God?”

Kejadian 40:20

40:20 On the third day it was Pharaoh’s birthday, so he gave a feast for all his servants. He “lifted up” ⁸⁶  the head of the chief cupbearer and the head of the chief baker in the midst of his servants.

Kejadian 41:55

41:55 When all the land of Egypt experienced the famine, the people cried out to Pharaoh for food. Pharaoh said to all the people of Egypt, ⁸⁷  “Go to Joseph and do whatever he tells you.”

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ⁸⁸  they turned trembling one to another ⁸⁹  and said, “What in the world has God done to us?” ⁹⁰ 

Kejadian 43:11

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man – a little balm and a little honey, spices and myrrh, pistachios and almonds.

Kejadian 44:17

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 ⁹¹  you may go back ⁹²  to your father in peace.”

Kejadian 47:29

47:29 The time ⁹³  for Israel to die approached, so he called for his son Joseph and said to him, “If now I have found favor in your sight, put your hand under my thigh ⁹⁴  and show me kindness and faithfulness. ⁹⁵  Do not bury me in Egypt,

[1:11]  ¹ tn The Hebrew construction employs a cognate accusative, where the nominal object (“vegetation”) derives from the verbal root employed. It stresses the abundant productivity that God created.

[1:11]  sn Vegetation. The Hebrew word translated “vegetation” (דֶּשֶׁא, deshe’) normally means “grass,” but here it probably refers more generally to vegetation that includes many of the plants and trees. In the verse the plants and the trees are qualified as self-perpetuating with seeds, but not the word “vegetation,” indicating it is the general term and the other two terms are sub-categories of it. Moreover, in vv. 29 and 30 the word vegetation/grass does not appear. The Samaritan Pentateuch adds an “and” before the fruit trees, indicating it saw the arrangement as bipartite (The Samaritan Pentateuch tends to eliminate asyndetic constructions).

[1:11]  ² sn After their kinds. The Hebrew word translated “kind” (מִין, min) indicates again that God was concerned with defining and dividing time, space, and species. The point is that creation was with order, as opposed to chaos. And what God created and distinguished with boundaries was not to be confused (see Lev 19:19 and Deut 22:9-11).

[1:11]  ³ tn The conjunction “and” is not in the Hebrew text, but has been supplied in the translation to clarify the relationship of the clauses.

[1:26]  ⁴ sn The plural form of the verb has been the subject of much discussion through the years, and not surprisingly several suggestions have been put forward. Many Christian theologians interpret it as an early hint of plurality within the Godhead, but this view imposes later trinitarian concepts on the ancient text. Some have suggested the plural verb indicates majesty, but the plural of majesty is not used with verbs. C. Westermann (Genesis, 1:145) argues for a plural of “deliberation” here, but his proposed examples of this use (2 Sam 24:14; Isa 6:8) do not actually support his theory. In 2 Sam 24:14 David uses the plural as representative of all Israel, and in Isa 6:8 the Lord speaks on behalf of his heavenly court. In its ancient Israelite context the plural is most naturally understood as referring to God and his heavenly court (see 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; Isa 6:1-8). (The most well-known members of this court are God’s messengers, or angels. In Gen 3:5 the serpent may refer to this group as “gods/divine beings.” See the note on the word “evil” in 3:5.) If this is the case, God invites the heavenly court to participate in the creation of humankind (perhaps in the role of offering praise, see Job 38:7), but he himself is the one who does the actual creative work (v. 27). Of course, this view does assume that the members of the heavenly court possess the divine “image” in some way. Since the image is closely associated with rulership, perhaps they share the divine image in that they, together with God and under his royal authority, are the executive authority over the world.

[1:26]  ⁵ tn The Hebrew word is אָדָם (’adam), which can sometimes refer to man, as opposed to woman. The term refers here to humankind, comprised of male and female. The singular is clearly collective (see the plural verb, “[that] they may rule” in v. 26b) and the referent is defined specifically as “male and female” in v. 27. Usage elsewhere in Gen 1-11 supports this as well. In 5:2 we read: “Male and female he created them, and he blessed them and called their name ‘humankind’ (אָדָם).” The noun also refers to humankind in 6:1, 5-7 and in 9:5-6.

[1:26]  ⁶ tn The two prepositions translated “in” and “according to” have overlapping fields of meaning and in this context seem to be virtually equivalent. In 5:3 they are reversed with the two words. The word צֶלֶם (tselem, “image”) is used frequently of statues, models, and images – replicas (see D. J. A. Clines, “The Etymology of Hebrew selem,” JNSL 3 [1974]: 19-25). The word דְּמוּת (dÿmut, “likeness”) is an abstract noun; its verbal root means “to be like; to resemble.” In the Book of Genesis the two terms describe human beings who in some way reflect the form and the function of the creator. The form is more likely stressing the spiritual rather than the physical. The “image of God” would be the God-given mental and spiritual capacities that enable people to relate to God and to serve him by ruling over the created order as his earthly vice-regents.

[1:26]  sn In our image, after our likeness. Similar language is used in the instructions for building the tabernacle. Moses was told to make it “according to the pattern” he was shown on the mount (Exod 25:9, 10). Was he shown a form, a replica, of the spiritual sanctuary in the heavenly places? In any case, what was produced on earth functioned as the heavenly sanctuary does, but with limitations.

[1:26]  ⁷ tn Following the cohortative (“let us make”), the prefixed verb form with vav (ו) conjunctive indicates purpose/result (see Gen 19:20; 34:23; 2 Sam 3:21). God’s purpose in giving humankind his image is that they might rule the created order on behalf of the heavenly king and his royal court. So the divine image, however it is defined, gives humankind the capacity and/or authority to rule over creation.

[1:26]  ⁸ tc The MT reads “earth”; the Syriac reads “wild animals” (cf. NRSV).

[1:26]  ⁹ tn Heb “creep” (also in v. 28).

[3:1]  ¹⁰ tn The chapter begins with a disjunctive clause (conjunction + subject + predicate) that introduces a new character and a new scene in the story.

[3:1]  ¹¹ sn Many theologians identify or associate the serpent with Satan. In this view Satan comes in the disguise of a serpent or speaks through a serpent. This explains the serpent’s capacity to speak. While later passages in the Bible may indicate there was a satanic presence behind the serpent (see, for example, Rev 12:9), the immediate context pictures the serpent as simply one of the animals of the field created by God (see vv. 1, 14). An ancient Jewish interpretation explains the reference to the serpent in a literal manner, attributing the capacity to speak to all the animals in the orchard. This text (Jub. 3:28) states, “On that day [the day the man and woman were expelled from the orchard] the mouth of all the beasts and cattle and birds and whatever walked or moved was stopped from speaking because all of them used to speak to one another with one speech and one language [presumed to be Hebrew, see 12:26].” Josephus, Ant. 1.1.4 (1.41) attributes the serpent’s actions to jealousy. He writes that “the serpent, living in the company of Adam and his wife, grew jealous of the blessings which he supposed were destined for them if they obeyed God’s behests, and, believing that disobedience would bring trouble on them, he maliciously persuaded the woman to taste of the tree of wisdom.”

[3:1]  ¹² tn The Hebrew word עָרוּם (’arum) basically means “clever.” This idea then polarizes into the nuances “cunning” (in a negative sense, see Job 5:12; 15:5), and “prudent” in a positive sense (Prov 12:16, 23; 13:16; 14:8, 15, 18; 22:3; 27:12). This same polarization of meaning can be detected in related words derived from the same root (see Exod 21:14; Josh 9:4; 1 Sam 23:22; Job 5:13; Ps 83:3). The negative nuance obviously applies in Gen 3, where the snake attempts to talk the woman into disobeying God by using half-truths and lies.

[3:1]  sn There is a wordplay in Hebrew between the words “naked” (עֲרוּמִּים, ’arummim) in 2:25 and “shrewd” (עָרוּם, ’arum) in 3:1. The point seems to be that the integrity of the man and the woman is the focus of the serpent’s craftiness. At the beginning they are naked and he is shrewd; afterward, they will be covered and he will be cursed.

[3:1]  ¹³ tn Heb “animals of the field.”

[3:1]  ¹⁴ tn Heb “Indeed that God said.” The beginning of the quotation is elliptical and therefore difficult to translate. One must supply a phrase like “is it true”: “Indeed, [is it true] that God said.”

[3:1]  ¹⁵ sn God. The serpent does not use the expression “Yahweh God” [Lord God] because there is no covenant relationship involved between God and the serpent. He only speaks of “God.” In the process the serpent draws the woman into his manner of speech so that she too only speaks of “God.”

[3:1]  ¹⁶ tn Heb “you must not eat from all the tree[s] of the orchard.” After the negated prohibitive verb, מִכֹּל (mikkol, “from all”) has the meaning “from any.” Note the construction in Lev 18:26, where the statement “you must not do from all these abominable things” means “you must not do any of these abominable things.” See Lev 22:25 and Deut 28:14 as well.

[3:14]  ¹⁷ sn Note that God asks no question of the serpent, does not call for confession, as he did to the man and the woman; there is only the announcement of the curse. The order in this section is chiastic: The man is questioned, the woman is questioned, the serpent is cursed, sentence is passed on the woman, sentence is passed on the man.

[3:14]  ¹⁸ tn The Hebrew word translated “cursed,” a passive participle from אָרָר (’arar), either means “punished” or “banished,” depending on how one interprets the following preposition. If the preposition is taken as comparative, then the idea is “cursed [i.e., punished] are you above [i.e., more than] all the wild beasts.” In this case the comparative preposition reflects the earlier comparison: The serpent was more shrewd than all others, and so more cursed than all others. If the preposition is taken as separative (see the note on the word “ground” in 4:11), then the idea is “cursed and banished from all the wild beasts.” In this case the serpent is condemned to isolation from all the other animals.

[3:14]  ¹⁹ tn Heb “go”; “walk,” but in English “crawl” or “slither” better describes a serpent’s movement.

[3:14]  ²⁰ sn Dust you will eat. Being restricted to crawling on the ground would necessarily involve “eating dust,” although that is not the diet of the serpent. The idea of being brought low, of “eating dust” as it were, is a symbol of humiliation.

[6:7]  ²¹ tn The text simply has “from man to beast, to creatures, and to birds of the air.” The use of the prepositions עַד…מִן (min...’ad) stresses the extent of the judgment in creation.

[7:4]  ²² tn Heb “for seven days yet,” meaning “after [or “in”] seven days.”

[7:4]  ²³ tn The Hiphil participle מַמְטִיר (mamtir, “cause to rain”) here expresses the certainty of the act in the imminent future.

[12:5]  ²⁴ tn Heb “the son of his brother.”

[12:5]  ²⁵ tn For the semantic nuance “acquire [property]” for the verb עָשָׂה (’asah), see BDB 795 s.v. עָשָׂה.

[12:5]  ²⁶ tn Heb “went out to go.”

[14:2]  ²⁷ tn Heb “made war.”

[14:2]  sn Went to war. The conflict here reflects international warfare in the Early and Middle Bronze periods. The countries operated with overlords and vassals. Kings ruled over city states, or sometimes a number of city states (i.e., nations). Due to their treaties, when one went to war, those confederate with him joined him in battle. It appears here that it is Kedorlaomer’s war, because the western city states have rebelled against him (meaning they did not send products as tribute to keep him from invading them).

[14:2]  ²⁸ sn On the geographical background of vv. 1-2 see J. P. Harland, “Sodom and Gomorrah,” The Biblical Archaeologist Reader, 1:41-75; and D. N. Freedman, “The Real Story of the Ebla Tablets, Ebla and the Cities of the Plain,” BA 41 (1978): 143-64.

[18:19]  ²⁹ 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]  ³⁰ 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]  ³¹ tn The infinitive construct here indicates manner, explaining how Abraham’s children and his household will keep the way of the Lord.

[18:19]  ³² tn Heb “bring on.” The infinitive after לְמַעַן (lÿma’an) indicates result here.

[18:19]  ³³ tn Heb “spoke to.”

[19:19]  ³⁴ tn The second person pronominal suffixes are singular in this verse (note “your eyes,” “you have made great,” and “you have acted”). Verse 18a seems to indicate that Lot is addressing the angels, but the use of the singular and the appearance of the divine title “Lord” (אֲדֹנָי, ’adonay) in v. 18b suggests he is speaking to God.

[19:19]  ³⁵ tn Heb “in your eyes.”

[19:19]  ³⁶ tn Heb “you made great your kindness.”

[19:19]  ³⁷ sn The Hebrew word חֶסֶד (khesed) can refer to “faithful love” or to “kindness,” depending on the context. The precise nuance here is uncertain.

[19:19]  ³⁸ tn The infinitive construct explains how God has shown Lot kindness.

[19:19]  ³⁹ tn Heb “lest.”

[19:19]  ⁴⁰ tn The Hebrew verb דָּבַק (davaq) normally means “to stick to, to cleave, to join.” Lot is afraid he cannot outrun the coming calamity.

[19:19]  ⁴¹ tn The perfect verb form with vav consecutive carries the nuance of the imperfect verbal form before it.

[20:6]  ⁴² tn Heb “with the integrity of your heart.”

[20:6]  ⁴³ tn Heb “and I, even I, kept you.”

[20:6]  ⁴⁴ tn Heb “therefore.”

[20:13]  ⁴⁵ tn The Hebrew verb is plural. This may be a case of grammatical agreement with the name for God, which is plural in form. However, when this plural name refers to the one true God, accompanying predicates are usually singular in form. Perhaps Abraham is accommodating his speech to Abimelech’s polytheistic perspective. (See GKC 463 §145.i.) If so, one should translate, “when the gods made me wander.”

[20:13]  ⁴⁶ tn Heb “This is your loyal deed which you can do for me.”

[21:26]  ⁴⁷ tn Heb “and also.”

[22:12]  ⁴⁸ tn Heb “Do not extend your hand toward the boy.”

[22:12]  ⁴⁹ tn Heb “and he said, ‘Do not extend…’”; the referent (the angel) has been specified in the context for clarity. The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[22:12]  ⁵⁰ sn For now I know. The test was designed to see if Abraham would be obedient (see v. 1).

[22:12]  ⁵¹ sn In this context fear refers by metonymy to obedience that grows from faith.

[24:14]  ⁵² 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]  ⁵³ 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.”

[24:49]  ⁵⁴ tn Heb “and I will turn to the right or to the left.” The expression apparently means that Abraham’s servant will know where he should go if there is no further business here.

[27:19]  ⁵⁵ tn Heb “get up and sit.” This may mean simply “sit up,” or it may indicate that he was to get up from his couch and sit at a table.

[27:19]  ⁵⁶ tn Heb “so that your soul may bless me.” These words, though not reported by Rebekah to Jacob (see v. 7) accurately reflect what Isaac actually said to Esau (see v. 4). Perhaps Jacob knew more than Rebekah realized, but it is more likely that this was an idiom for sincere blessing with which Jacob was familiar. At any rate, his use of the precise wording was a nice, convincing touch.

[27:45]  ⁵⁷ tn The words “stay there” are supplied in the translation for stylistic reasons.

[27:45]  ⁵⁸ tn Heb “and I will send and I will take you from there.” The verb “send” has no object in the Hebrew text; one must be supplied in the translation. Either “someone” or “a message” could be supplied, but since in those times a message would require a messenger, “someone” has been used.

[27:45]  ⁵⁹ tn If Jacob stayed, he would be killed and Esau would be forced to run away.

[28:15]  ⁶⁰ tn Heb “Look, I [am] with you.” The clause is a nominal clause; the verb to be supplied could be present (as in the translation) or future, “Look, I [will be] with you” (cf. NEB).

[30:31]  ⁶¹ tn Heb “and he said.” The referent (Laban) has been specified in the translation for clarity.

[30:31]  ⁶² tn The negated imperfect verbal form has an obligatory nuance.

[30:31]  ⁶³ tn The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[30:31]  ⁶⁴ tn Heb “If you do for me this thing.”

[30:31]  ⁶⁵ tn Heb “I will return, I will tend,” an idiom meaning “I will continue tending.”

[31:1]  ⁶⁶ tn Heb “and he heard the words of the sons of Laban, saying.”

[31:1]  ⁶⁷ sn The Hebrew word translated “gotten rich” (כָּבוֹד, cavod) has the basic idea of “weight.” If one is heavy with possessions, then that one is wealthy (13:2). Abraham, Jacob, and Joseph all became wealthy when they left the promised land. Jacob’s wealth foreshadows what will happen to Israel when they leave the land of Egypt (Exod 12:35-38).

[31:1]  ⁶⁸ tn Heb “and from that which belonged to our father he has gained all this wealth.”

[31:12]  ⁶⁹ tn Heb “lift up (now) your eyes and see.”

[31:12]  ⁷⁰ tn Heb “going up on,” that is, mounting for intercourse.

[31:29]  ⁷¹ tn Heb “there is to my hand.”

[31:29]  ⁷² tn Heb “watch yourself,” which is a warning to be on guard against doing something that is inappropriate.

[31:29]  ⁷³ tn Heb “from speaking with Jacob from good to evil.” The precise meaning of the expression, which occurs only here and in v. 24, is uncertain. See the note on the same phrase in v. 24.

[31:43]  ⁷⁴ tn Heb “answered and said.”

[31:43]  ⁷⁵ tn Heb “daughters.”

[31:43]  ⁷⁶ tn Heb “children.”

[31:43]  ⁷⁷ tn Heb “but to my daughters what can I do to these today?”

[32:10]  ⁷⁸ tn Heb “the loving deeds and faithfulness” (see 24:27, 49).

[32:10]  ⁷⁹ tn Heb “you have done with.”

[32:10]  ⁸⁰ tn Heb “for with my staff.” The Hebrew word מַקֵל (maqel), traditionally translated “staff,” has been rendered as “walking stick” because a “staff” in contemporary English refers typically to the support personnel in an organization.

[32:10]  ⁸¹ tn Heb “this Jordan.”

[35:1]  ⁸² tn Heb “arise, go up.” The first imperative gives the command a sense of urgency.

[35:1]  ⁸³ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[35:1]  ⁸⁴ sn God is calling on Jacob to fulfill his vow he made when he fled from…Esau (see Gen 28:20-22).

[39:9]  ⁸⁵ tn The nuance of potential imperfect fits this context.

[40:20]  ⁸⁶ tn The translation puts the verb in quotation marks because it is used rhetorically here and has a double meaning. With respect to the cup bearer it means “reinstate” (see v. 13), but with respect to the baker it means “decapitate” (see v. 19).

[41:55]  ⁸⁷ tn Heb “to all Egypt.” The name of the country is used by metonymy for the inhabitants.

[42:28]  ⁸⁸ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

[42:28]  ⁸⁹ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ⁹⁰ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[44:17]  ⁹¹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

[44:17]  ⁹² tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

[47:29]  ⁹³ tn Heb “days.”

[47:29]  ⁹⁴ sn On the expression put your hand under my thigh see Gen 24:2.

[47:29]  ⁹⁵ tn Or “deal with me in faithful love.”