Kejadian 1:16

1:16 God made two great lights ¹  – the greater light to rule over the day and the lesser light to rule over the night. He made the stars also. ² 

Kejadian 1:30

1:30 And to all the animals of the earth, and to every bird of the air, and to all the creatures that move on the ground – everything that has the breath of life in it – I give ³  every green plant for food.” It was so.

Kejadian 3:5

3:5 for God knows that when you eat from it your eyes will open ⁴  and you will be like divine beings who know ⁵  good and evil.” ⁶ 

Kejadian 4:12

4:12 When you try to cultivate ⁷  the

ground it will no longer yield ⁸  its best ⁹  for you. You will be a homeless wanderer ¹⁰  on the earth.”

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, ¹¹  including creatures that move on the ground and birds of the air, for I regret that I have made them.”

Kejadian 6:19

6:19 You must bring into the ark two of every kind of living creature from all flesh, ¹²  male and female, to keep them alive ¹³  with you.

Kejadian 7:2

7:2 You must take with you seven ¹⁴  of every kind of clean animal, ¹⁵  the male and its mate, ¹⁶  two of every kind of unclean animal, the male and its mate,

Kejadian 7:14

7:14 They entered, ¹⁷  along with every living creature after its kind, every animal after its kind, every creeping thing that creeps on the earth after its kind, and every bird after its kind, everything with wings. ¹⁸ 

Kejadian 8:17

8:17 Bring out with you all the living creatures that are with you. Bring out ¹⁹  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ²⁰  and be fruitful and multiply on the earth!” ²¹ 

Kejadian 8:20

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ²² 

Kejadian 9:2

9:2 Every living creature of the earth and every bird of the sky will be terrified of you. ²³  Everything that creeps on the ground and all the fish of the sea are under your authority. ²⁴ 

Kejadian 11:29

11:29 And Abram and Nahor took wives for themselves. The name of Abram’s wife was Sarai, ²⁵  and the name of Nahor’s wife was Milcah; ²⁶  she was the daughter of Haran, the father of both Milcah and Iscah.

Kejadian 13:3

13:3 And he journeyed from place to place ²⁷  from the Negev as far as Bethel. ²⁸  He returned ²⁹  to the place where he had pitched his tent ³⁰  at the beginning, between Bethel and Ai.

Kejadian 14:2

14:2 went to war ³¹  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). ³² 

Kejadian 14:17

14:17 After Abram ³³  returned from defeating Kedorlaomer and the kings who were with him, the king of Sodom went out to meet Abram ³⁴  in the Valley of Shaveh (known as the King’s Valley). ³⁵ 

Kejadian 14:24

14:24 I will take nothing ³⁶  except compensation for what the young men have eaten. ³⁷  As for the share of the men who went with me – Aner, Eshcol, and Mamre – let them take their share.”

Kejadian 15:10

15:10 So Abram ³⁸  took all these for him and then cut them in two ³⁹  and placed each half opposite the other, ⁴⁰  but he did not cut the birds in half.

Kejadian 15:13

15:13 Then the Lord said to Abram, “Know for certain ⁴¹  that your descendants will be strangers ⁴²  in a foreign country. ⁴³  They will be enslaved and oppressed ⁴⁴  for four hundred years.

Kejadian 20:11

20:11 Abraham replied, “Because I thought, ⁴⁵  ‘Surely no one fears God in this place. They will kill me because of ⁴⁶  my wife.’

Kejadian 20:16

20:16 To Sarah he said, “Look, I have given a thousand pieces of silver ⁴⁷  to your ‘brother.’ ⁴⁸  This is compensation for you so that you will stand vindicated before all who are with you.” ⁴⁹ 

Kejadian 24:8

24:8 But if the woman is not willing to come back with you, ⁵⁰  you will be free ⁵¹  from this oath of mine. But you must not take my son back there!”

Kejadian 24:53

24:53 Then he ⁵²  brought out gold, silver jewelry, and clothing and gave them to Rebekah. He also gave valuable gifts to her brother and to her mother.

Kejadian 25:6

25:6 But while he was still alive, Abraham gave gifts to the sons of his concubines ⁵³  and sent them off to the east, away from his son Isaac. ⁵⁴ 

Kejadian 26:25

26:25 Then Isaac built an altar there and worshiped ⁵⁵  the Lord. He pitched his tent there, and his servants dug a well. ⁵⁶ 

Kejadian 30:41

30:41 When the stronger females were in heat, ⁵⁷  Jacob would set up the branches in the troughs in front of the flock, so they would mate near the branches.

Kejadian 31:25

31:25 Laban overtook Jacob, and when Jacob pitched his tent in the hill country of Gilead, Laban and his relatives set up camp there too. ⁵⁸ 

Kejadian 32:7

32:7 Jacob was very afraid and upset. So he divided the people who were with him into two camps, as well as the flocks, herds, and camels.

Kejadian 32:16

32:16 He entrusted them to ⁵⁹  his servants, who divided them into herds. ⁶⁰  He told his servants, “Pass over before me, and keep some distance between one herd and the next.”

Kejadian 32:19

32:19 He also gave these instructions to the second and third servants, as well as all those who were following the herds, saying, “You must say the same thing to Esau when you meet him. ⁶¹ 

Kejadian 33:17

33:17 But ⁶²  Jacob traveled to Succoth ⁶³  where he built himself a house and made shelters for his livestock. That is why the place was called ⁶⁴  Succoth. ⁶⁵ 

Kejadian 37:22

37:22 Reuben continued, ⁶⁶  “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” ⁶⁷  (Reuben said this ⁶⁸  so he could rescue Joseph ⁶⁹  from them ⁷⁰  and take him back to his father.)

Kejadian 39:8

39:8 But he refused, saying ⁷¹  to his master’s wife, “Look, my master does not give any thought ⁷²  to his household with me here, ⁷³  and everything that he owns he has put into my care. ⁷⁴ 

Kejadian 39:22

39:22 The warden put all the prisoners under Joseph’s care. He was in charge of whatever they were doing. ⁷⁵ 

Kejadian 41:34

41:34 Pharaoh should do ⁷⁶  this – he should appoint ⁷⁷  officials ⁷⁸  throughout the land to collect one-fifth of the produce of the land of Egypt ⁷⁹  during the seven years of abundance.

Kejadian 42:18

42:18 On the third day Joseph said to them, “Do as I say ⁸⁰  and you will live, ⁸¹  for I fear God. ⁸² 

Kejadian 42:28

42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; ⁸³  they turned trembling one to another ⁸⁴  and said, “What in the world has God done to us?” ⁸⁵ 

Kejadian 43:8

43:8 Then Judah said to his father Israel, “Send the boy with me and we will go immediately. ⁸⁶  Then we will live ⁸⁷  and not die – we and you and our little ones.

Kejadian 44:33

44:33 “So now, please let your servant remain as my lord’s slave instead of the boy. As for the boy, let him go back with his brothers.

Kejadian 46:12

46:12 The sons of Judah:

Er, Onan, Shelah, Perez, and Zerah

(but Er and Onan died in the land of Canaan).

The sons of Perez were Hezron and Hamul.

Kejadian 46:15

46:15 These were the sons of Leah, whom she bore to Jacob in Paddan Aram, along with Dinah his daughter. His sons and daughters numbered thirty-three in all. ⁸⁸ 

Kejadian 46:26

46:26 All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) ⁸⁹ 

[1:16]  ¹ sn Two great lights. The text goes to great length to discuss the creation of these lights, suggesting that the subject was very important to the ancients. Since these “lights” were considered deities in the ancient world, the section serves as a strong polemic (see G. Hasel, “The Polemical Nature of the Genesis Cosmology,” EvQ 46 [1974]: 81-102). The Book of Genesis is affirming they are created entities, not deities. To underscore this the text does not even give them names. If used here, the usual names for the sun and moon [Shemesh and Yarih, respectively] might have carried pagan connotations, so they are simply described as greater and lesser lights. Moreover, they serve in the capacity that God gives them, which would not be the normal function the pagans ascribed to them. They merely divide, govern, and give light in God’s creation.

[1:16]  ² tn Heb “and the stars.” Now the term “stars” is added as a third object of the verb “made.” Perhaps the language is phenomenological, meaning that the stars appeared in the sky from this time forward.

[1:30]  ³ tn The phrase “I give” is not in the Hebrew text but has been supplied in the translation for clarification.

[3:5]  ⁴ tn Or “you will have understanding.” This obviously refers to the acquisition of the “knowledge of good and evil,” as the next statement makes clear.

[3:5]  ⁵ tn Or perhaps “like God, knowing.” It is unclear how the plural participle translated “knowing” is functioning. On the one hand, יֹדְעֵי (yodÿ’e) could be taken as a substantival participle functioning as a predicative adjective in the sentence. In this case one might translate: “You will be, like God himself, knowers of good and evil.” On the other hand, it could be taken as an attributive adjective modifying אֱלֹהִים (’elohim). In this case אֱלֹהִים has to be taken as a numerical plural referring to “gods,” “divine beings,” for if the one true God were the intended referent, a singular form of the participle would almost certainly appear as a modifier. Following this line of interpretation, one could translate, “You will be like divine beings who know good and evil.” The following context may favor this translation, for in 3:22 God says to an unidentified group, “Look, the man has become like one of us, knowing good and evil.” It is probable that God is addressing his heavenly court (see the note on the word “make” in 1:26), the members of which can be called “gods” or “divine beings” from the ancient Israelite perspective. (We know some of these beings as messengers or “angels.”) An examination of parallel constructions shows that a predicative understanding (“you will be, like God himself, knowers of good and evil,” cf. NIV, NRSV) is possible, but rare (see Gen 27:23, where “hairy” is predicative, complementing the verb “to be”). The statistical evidence strongly suggests that the participle is attributive, modifying “divine beings” (see Ps 31:12; Isa 1:30; 13:14; 16:2; 29:5; 58:11; Jer 14:9; 20:9; 23:9; 31:12; 48:41; 49:22; Hos 7:11; Amos 4:11). In all of these texts, where a comparative clause and accompanying adjective/participle follow a copulative (“to be”) verb, the adjective/participle is attributive after the noun in the comparative clause.

[3:5]  ⁶ sn You will be like divine beings who know good and evil. The serpent raises doubts about the integrity of God. He implies that the only reason for the prohibition was that God was protecting the divine domain. If the man and woman were to eat, they would enter into that domain. The temptation is to overstep divinely established boundaries. (See D. E. Gowan, When Man Becomes God [PTMS], 25.)

[4:12]  ⁷ tn Heb “work.”

[4:12]  ⁸ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ⁹ tn Heb “its strength.”

[4:12]  ¹⁰ tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[6:7]  ¹¹ 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.

[6:19]  ¹² tn Heb “from all life, from all flesh, two from all you must bring.” The disjunctive clause at the beginning of the verse (note the conjunction with prepositional phrase, followed by two more prepositional phrases in apposition and then the imperfect verb form) signals a change in mood from announcement (vv. 17-18) to instruction.

[6:19]  ¹³ tn The Piel infinitive construct לְהַחֲיוֹת (lÿhakhayot, here translated as “to keep them alive”) shows the purpose of bringing the animals into the ark – saving life. The Piel of this verb means here “to preserve alive.”

[7:2]  ¹⁴ tn Or “seven pairs” (cf. NRSV).

[7:2]  ¹⁵ sn For a study of the Levitical terminology of “clean” and “unclean,” see L. E. Toombs, IDB 1:643.

[7:2]  ¹⁶ tn Heb “a male and his female” (also a second time at the end of this verse). The terms used here for male and female animals (אִישׁ, ’ish) and אִשָּׁה, ’ishah) normally refer to humans.

[7:14]  ¹⁷ tn The verb “entered” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[7:14]  ¹⁸ tn Heb “every bird, every wing.”

[8:17]  ¹⁹ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ²⁰ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ²¹ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  ²² sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[9:2]  ²³ tn Heb “and fear of you and dread of you will be upon every living creature of the earth and upon every bird of the sky.” The suffixes on the nouns “fear” and “dread” are objective genitives. The animals will fear humans from this time forward.

[9:2]  ²⁴ tn Heb “into your hand are given.” The “hand” signifies power. To say the animals have been given into the hands of humans means humans have been given authority over them.

[11:29]  ²⁵ sn The name Sarai (a variant spelling of “Sarah”) means “princess” (or “lady”). Sharratu was the name of the wife of the moon god Sin. The original name may reflect the culture out of which the patriarch was called, for the family did worship other gods in Mesopotamia.

[11:29]  ²⁶ sn The name Milcah means “Queen.” But more to the point here is the fact that Malkatu was a title for Ishtar, the daughter of the moon god. If the women were named after such titles (and there is no evidence that this was the motivation for naming the girls “Princess” or “Queen”), that would not necessarily imply anything about the faith of the two women themselves.

[13:3]  ²⁷ tn Heb “on his journeys”; the verb and noun combination means to pick up the tents and move from camp to camp.

[13:3]  ²⁸ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[13:3]  ²⁹ tn The words “he returned” are supplied in the translation for stylistic reasons.

[13:3]  ³⁰ tn Heb “where his tent had been.”

[14:2]  ³¹ 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]  ³² 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.

[14:17]  ³³ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ³⁴ tn Heb “him”; the referent (Abram) has been specified in the translation for clarity.

[14:17]  ³⁵ sn The King’s Valley is possibly a reference to what came to be known later as the Kidron Valley.

[14:24]  ³⁶ tn The words “I will take nothing” have been supplied in the translation for stylistic reasons.

[14:24]  ³⁷ tn Heb “except only what the young men have eaten.”

[15:10]  ³⁸ tn Heb “he”; the referent (Abram) has been specified in the translation for clarity.

[15:10]  ³⁹ tn Heb “in the middle.”

[15:10]  ⁴⁰ tn Heb “to meet its neighbor.”

[15:10]  sn For discussion of this ritual see G. F. Hasel, “The Meaning of the Animal Rite in Genesis 15,” JSOT 19 (1981): 61-78.

[15:13]  ⁴¹ tn The Hebrew construction is emphatic, with the Qal infinitive absolute followed by the imperfect from יָדַע (yada’, “know”). The imperfect here has an obligatory or imperatival force.

[15:13]  ⁴² tn The Hebrew word גֵּר (ger, “sojourner, stranger”) is related to the verb גּוּר (gur, “to sojourn, to stay for awhile”). Abram’s descendants will stay in a land as resident aliens without rights of citizenship.

[15:13]  ⁴³ tn Heb “in a land not theirs.”

[15:13]  ⁴⁴ tn Heb “and they will serve them and they will oppress them.” The verb עִנּוּ, (’innu, a Piel form from עָנָה, ’anah, “to afflict, to oppress, to treat harshly”), is used in Exod 1:11 to describe the oppression of the Israelites in Egypt.

[20:11]  ⁴⁵ tn Heb “Because I said.”

[20:11]  ⁴⁶ tn Heb “over the matter of.”

[20:16]  ⁴⁷ sn A thousand pieces [Heb “shekels”] of silver. The standards for weighing money varied considerably in the ancient Near East, but the generally accepted weight for the shekel is 11.5 grams (0.4 ounce). This makes the weight of silver here 11.5 kilograms, or 400 ounces (about 25 pounds).

[20:16]  ⁴⁸ sn To your ‘brother.’ Note the way that the king refers to Abraham. Was he being sarcastic? It was surely a rebuke to Sarah. What is amazing is how patient this king was. It is proof that the fear of God was in that place, contrary to what Abraham believed (see v. 11).

[20:16]  ⁴⁹ tn Heb “Look, it is for you a covering of the eyes, for all who are with you, and with all, and you are set right.” The exact meaning of the statement is unclear. Apparently it means that the gift of money somehow exonerates her in other people’s eyes. They will not look on her as compromised (see G. J. Wenham, Genesis [WBC], 2:74).

[24:8]  ⁵⁰ tn Heb “ to go after you.”

[24:8]  ⁵¹ sn You will be free. If the prospective bride was not willing to accompany the servant back to Canaan, the servant would be released from his oath to Abraham.

[24:53]  ⁵² tn Heb “the servant”; the noun has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[25:6]  ⁵³ tn Heb “the sons of the concubines who [belonged] to Abraham.”

[25:6]  ⁵⁴ tn Heb “And he sent them away from upon Isaac his son, while he was still living, eastward to the land of the east.”

[26:25]  ⁵⁵ tn Heb “called in the name of.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 4:26; 12:8; 13:4; 21:33). See G. J. Wenham, Genesis (WBC), 1:116.

[26:25]  ⁵⁶ tn Heb “and they dug there, the servants of Isaac, a well.”

[30:41]  ⁵⁷ tn Heb “and at every breeding-heat of the flock.”

[31:25]  ⁵⁸ tn Heb “and Jacob pitched his tent in the hill country, and Laban pitched with his brothers in the hill country of Gilead.” The juxtaposition of disjunctive clauses (note the pattern conjunction + subject + verb in both clauses) indicates synchronism of action.

[32:16]  ⁵⁹ tn Heb “and he put them in the hand of.”

[32:16]  ⁶⁰ tn Heb “a herd, a herd, by itself,” or “each herd by itself.” The distributive sense is expressed by repetition.

[32:19]  ⁶¹ tn Heb “And he commanded also the second, also the third, also all the ones going after the herds, saying: ‘According to this word you will speak when you find him.’”

[33:17]  ⁶² tn The disjunctive clause contrasts Jacob’s action with Esau’s.

[33:17]  ⁶³ sn But Jacob traveled to Succoth. There are several reasons why Jacob chose not to go to Mt. Seir after Esau. First, as he said, his herds and children probably could not keep up with the warriors. Second, he probably did not fully trust his brother. The current friendliness could change, and he could lose everything. And third, God did tell him to return to his land, not Seir. But Jacob is still not able to deal truthfully, probably because of fear of Esau.

[33:17]  ⁶⁴ tn Heb “why he called.” One could understand “Jacob” as the subject of the verb, but it is more likely that the subject is indefinite, in which case the verb is better translated as passive.

[33:17]  ⁶⁵ sn The name Succoth means “shelters,” an appropriate name in light of the shelters Jacob built there for his livestock.

[37:22]  ⁶⁶ tn Heb “and Reuben said to them.”

[37:22]  ⁶⁷ sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

[37:22]  ⁶⁸ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

[37:22]  ⁶⁹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:22]  ⁷⁰ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

[39:8]  ⁷¹ tn Heb “and he said.”

[39:8]  ⁷² tn Heb “know.”

[39:8]  ⁷³ tn The word “here” has been supplied in the translation for stylistic reasons.

[39:8]  ⁷⁴ tn Heb “hand.” This is a metonymy for being under the control or care of Joseph.

[39:22]  ⁷⁵ tn Heb “all which they were doing there, he was doing.” This probably means that Joseph was in charge of everything that went on in the prison.

[41:34]  ⁷⁶ tn The imperfect verbal form has an obligatory nuance here. The Samaritan Pentateuch has a jussive form here, “and let [Pharaoh] do.”

[41:34]  ⁷⁷ tn Heb “and let him appoint.” The jussive form expresses Joseph’s advice to Pharaoh.

[41:34]  ⁷⁸ tn Heb “appointees.” The noun is a cognate accusative of the preceding verb. Since “appoint appointees” would be redundant in English, the term “officials” was used in the translation instead.

[41:34]  ⁷⁹ tn Heb “and he shall collect a fifth of the land of Egypt.” The language is figurative (metonymy); it means what the land produces, i.e., the harvest.

[42:18]  ⁸⁰ tn Heb “Do this.”

[42:18]  ⁸¹ tn After the preceding imperative, the imperative with vav (ו) can, as here, indicate logical sequence.

[42:18]  ⁸² sn For I fear God. Joseph brings God into the picture to awaken his brothers’ consciences. The godly person cares about the welfare of people, whether they live or die. So he will send grain back, but keep one of them in Egypt. This action contrasts with their crime of selling their brother into slavery.

[42:28]  ⁸³ 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]  ⁸⁴ tn Heb “and they trembled, a man to his neighbor.”

[42:28]  ⁸⁵ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

[43:8]  ⁸⁶ tn Heb “and we will rise up and we will go.” The first verb is adverbial and gives the expression the sense of “we will go immediately.”

[43:8]  ⁸⁷ tn After the preceding cohortatives, the prefixed verbal form (either imperfect or cohortative) with the prefixed conjunction here indicates purpose or result.

[46:15]  ⁸⁸ tn Heb “all the lives of his sons and his daughters, thirty-three.”

[46:26]  ⁸⁹ tn Heb “All the people who went with Jacob to Egypt, the ones who came out of his body, apart from the wives of the sons of Jacob, all the people were sixty-six.”

[46:26]  sn The number sixty-six includes the seventy-one descendants (including Dinah) listed in vv. 8-25 minus Er and Onan (deceased), and Joseph, Manasseh, and Ephraim (already in Egypt).