Kejadian 1:29

1:29 Then God said, “I now ¹  give you every seed-bearing plant on the face of the entire earth and every tree that has fruit with seed in it. They will be yours for food. ² 

Kejadian 3:7

3:7 Then the eyes of both of them opened, and they knew they were naked; so they sewed fig leaves together and made coverings for themselves.

Kejadian 4:11

4:11 So now, you are banished ³  from the ground, which has opened its mouth to receive your brother’s blood from your hand.

Kejadian 4:26

4:26 And a son was also born to Seth, whom he named Enosh. At that time people ⁴  began to worship ⁵  the Lord.

Kejadian 6:1

God’s Grief over Humankind’s Wickedness

6:1 When humankind ⁶  began to multiply on the face of the earth, and daughters were born ⁷  to them, ⁸ 

Kejadian 6:12

6:12 God saw the earth, and indeed ⁹  it was ruined, ¹⁰  for all living creatures ¹¹  on the earth were sinful. ¹² 

Kejadian 7:3

7:3 and also seven ¹³  of every kind of bird in the sky, male and female, ¹⁴  to preserve their offspring ¹⁵  on the face of the earth.

Kejadian 8:19

8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

Kejadian 11:2

11:2 When the people ¹⁶  moved eastward, ¹⁷  they found a plain in Shinar ¹⁸  and settled there.

Kejadian 12:18

12:18 So Pharaoh summoned Abram and said, “What is this ¹⁹  you have done to me? Why didn’t you tell me that she was your wife?

Kejadian 16:14

16:14 That is why the well was called ²⁰  Beer Lahai Roi. ²¹  (It is located ²²  between Kadesh and Bered.)

Kejadian 17:9

17:9 Then God said to Abraham, “As for you, you must keep ²³  the covenantal requirement ²⁴  I am imposing on you and your descendants after you throughout their generations.

Kejadian 17:24

17:24 Now Abraham was 99 years old ²⁵  when he was circumcised; ²⁶ 

Kejadian 18:12

18:12 So Sarah laughed to herself, thinking, ²⁷  “After I am worn out will I have pleasure, ²⁸  especially when my husband is old too?” ²⁹ 

Kejadian 19:11

19:11 Then they struck the men who were at the door of the house, from the youngest to the oldest, ³⁰  with blindness. The men outside ³¹  wore themselves out trying to find the door.

Kejadian 19:21

19:21 “Very well,” he replied, ³²  “I will grant this request too ³³  and will not overthrow ³⁴  the town you mentioned.

Kejadian 21:1-2

The Birth of Isaac

21:1 The Lord visited ³⁵  Sarah just as he had said he would and did ³⁶  for Sarah what he had promised. ³⁷  21:2 So Sarah became pregnant ³⁸  and bore Abraham a son in his old age at the appointed time that God had told him.

Kejadian 21:6

21:6 Sarah said, “God has made me laugh. ³⁹  Everyone who hears about this ⁴⁰  will laugh ⁴¹  with me.”

Kejadian 21:20

21:20 God was with the boy as he grew. He lived in the wilderness and became an archer.

Kejadian 23:19

23:19 After this Abraham buried his wife Sarah in the cave in the field of Machpelah next to Mamre (that is, Hebron) in the land of Canaan.

Kejadian 24:38

24:38 but you must go to the family of my father and to my relatives to find ⁴²  a wife for my son.’

Kejadian 24:55

24:55 But Rebekah’s ⁴³  brother and her mother replied, “Let the girl stay with us a few more days, perhaps ten. Then she can go.”

Kejadian 25:21

25:21 Isaac prayed to ⁴⁴  the Lord on behalf of his wife because she was childless. The Lord answered his prayer, and his wife Rebekah became pregnant.

Kejadian 25:33

25:33 But Jacob said, “Swear an oath to me now.” ⁴⁵  So Esau ⁴⁶  swore an oath to him and sold his birthright ⁴⁷  to Jacob.

Kejadian 26:27

26:27 Isaac asked them, “Why have you come to me? You hate me ⁴⁸  and sent me away from you.”

Kejadian 27:12

27:12 My father may touch me! Then he’ll think I’m mocking him ⁴⁹  and I’ll bring a curse on myself instead of a blessing.”

Kejadian 28:16

28:16 Then Jacob woke up ⁵⁰  and thought, ⁵¹  “Surely the Lord is in this place, but I did not realize it!”

Kejadian 29:26

29:26 “It is not our custom here,” ⁵²  Laban replied, “to give the younger daughter in marriage ⁵³  before the firstborn.

Kejadian 29:28

29:28 Jacob did as Laban said. ⁵⁴  When Jacob ⁵⁵  completed Leah’s bridal week, ⁵⁶  Laban gave him his daughter Rachel to be his wife. ⁵⁷ 

Kejadian 30:2

30:2 Jacob became furious ⁵⁸  with Rachel and exclaimed, “Am I in the place of God, who has kept you from having children?” ⁵⁹ 

Kejadian 30:29

30:29 “You know how I have worked for you,” Jacob replied, ⁶⁰  “and how well your livestock have fared under my care. ⁶¹ 

Kejadian 31:5

31:5 There he said to them, “I can tell that your father’s attitude toward me has changed, ⁶²  but the God of my father has been with me.

Kejadian 31:15

31:15 Hasn’t he treated us like foreigners? He not only sold us, but completely wasted ⁶³  the money paid for us! ⁶⁴ 

Kejadian 31:18

31:18 He took ⁶⁵  away all the livestock he had acquired in Paddan Aram and all his moveable property that he had accumulated. Then he set out toward the land of Canaan to return to his father Isaac. ⁶⁶ 

Kejadian 31:23

31:23 So he took his relatives ⁶⁷  with him and pursued Jacob ⁶⁸  for seven days. ⁶⁹  He caught up with ⁷⁰  him in the hill country of Gilead.

Kejadian 31:28

31:28 You didn’t even allow me to kiss my daughters and my grandchildren ⁷¹  good-bye. You have acted foolishly!

Kejadian 33:4

33:4 But Esau ran to meet him, embraced him, hugged his neck, and kissed him. Then they both wept.

Kejadian 34:18

34:18 Their offer pleased Hamor and his son Shechem. ⁷² 

Kejadian 35:5

35:5 and they started on their journey. ⁷³  The surrounding cities were afraid of God, ⁷⁴  and they did not pursue the sons of Jacob.

Kejadian 35:17

35:17 When her labor was at its hardest, ⁷⁵  the midwife said to her, “Don’t be afraid, for you are having another son.” ⁷⁶ 

Kejadian 35:27

35:27 So Jacob came back to his father Isaac in Mamre, ⁷⁷  to Kiriath Arba ⁷⁸  (that is, Hebron), where Abraham and Isaac had stayed. ⁷⁹ 

Kejadian 36:5

36:5 and Oholibamah bore Jeush, Jalam, and Korah. These were the sons of Esau who were born to him in the land of Canaan.

Kejadian 36:14

36:14 These were the sons of Esau’s wife Oholibamah the daughter of Anah and granddaughter ⁸⁰  of Zibeon: She bore Jeush, Jalam, and Korah to Esau.

Kejadian 37:26

37:26 Then Judah said to his brothers, “What profit is there if we kill our brother and cover up his blood?

Kejadian 37:34

37:34 Then Jacob tore his clothes, put on sackcloth, ⁸¹  and mourned for his son many days.

Kejadian 38:1

Judah and Tamar

38:1 At that time Judah left ⁸²  his brothers and stayed ⁸³  with an Adullamite man ⁸⁴  named Hirah.

Kejadian 39:17

39:17 This is what she said to him: ⁸⁵  “That Hebrew slave ⁸⁶  you brought to us tried to humiliate me, ⁸⁷ 

Kejadian 40:9

40:9 So the chief cupbearer told his dream to Joseph: ⁸⁸  “In my dream, there was a vine in front of me.

Kejadian 41:5

41:5 Then he fell asleep again and had a second dream: There were seven heads of grain growing ⁸⁹  on one stalk, healthy ⁹⁰  and good.

Kejadian 41:22

41:22 I also saw in my dream ⁹¹  seven heads of grain growing on one stalk, full and good.

Kejadian 41:35

41:35 They should gather all the excess food ⁹²  during these good years that are coming. By Pharaoh’s authority ⁹³  they should store up grain so the cities will have food, ⁹⁴  and they should preserve it. ⁹⁵ 

Kejadian 41:42

41:42 Then Pharaoh took his signet ring from his own hand and put it on Joseph’s. He clothed him with fine linen ⁹⁶  clothes and put a gold chain around his neck.

Kejadian 41:49

41:49 Joseph stored up a vast amount of grain, like the sand of the sea, ⁹⁷  until he stopped measuring it because it was impossible to measure.

Kejadian 42:5

42:5 So Israel’s sons came to buy grain among the other travelers, ⁹⁸  for the famine was severe in the land of Canaan.

Kejadian 43:27

43:27 He asked them how they were doing. ⁹⁹  Then he said, “Is your aging father well, the one you spoke about? Is he still alive?”

Kejadian 44:13

44:13 They all tore their clothes! Then each man loaded his donkey, and they returned to the city.

Kejadian 45:16-17

45:16 Now it was reported ¹⁰⁰  in the household of Pharaoh, “Joseph’s brothers have arrived.” It pleased ¹⁰¹  Pharaoh and his servants. 45:17 Pharaoh said to Joseph, “Say to your brothers, ‘Do this: Load your animals and go ¹⁰²  to the land of Canaan!

Kejadian 45:21

45:21 So the sons of Israel did as he said. ¹⁰³  Joseph gave them wagons as Pharaoh had instructed, ¹⁰⁴  and he gave them provisions for the journey.

Kejadian 46:16

46:16 The sons of Gad:

Zephon, ¹⁰⁵  Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

Kejadian 46:18-19

46:18 These were the sons of Zilpah, whom Laban gave to Leah his daughter. She bore these to Jacob, sixteen in all.

46:19 The sons of Rachel the wife of Jacob:

Joseph and Benjamin.

Kejadian 47:25

47:25 They replied, “You have saved our lives! You are showing us favor, ¹⁰⁶  and we will be Pharaoh’s slaves.” ¹⁰⁷ 

Kejadian 48:11-12

48:11 Israel said to Joseph, “I never expected ¹⁰⁸  to see you ¹⁰⁹  again, but now God has allowed me to see your children ¹¹⁰  too.”

48:12 So Joseph moved them from Israel’s knees ¹¹¹  and bowed down with his face to the ground.

Kejadian 49:13

49:13 Zebulun will live ¹¹²  by the haven of the sea

and become a haven for ships;

his border will extend to Sidon. ¹¹³ 

Kejadian 49:15

49:15 When he sees ¹¹⁴  a good resting place,

and the pleasant land,

he will bend his shoulder to the burden

and become a slave laborer. ¹¹⁵ 

Kejadian 49:24

49:24 But his bow will remain steady,

and his hands ¹¹⁶  will be skillful;

because of the hands of the Mighty One of Jacob,

because of ¹¹⁷  the Shepherd, the Rock ¹¹⁸  of Israel,

[1:29]  ¹ tn The text uses הִנֵּה (hinneh), often archaically translated “behold.” It is often used to express the dramatic present, the immediacy of an event – “Look, this is what I am doing!”

[1:29]  ² sn G. J. Wenham (Genesis [WBC], 1:34) points out that there is nothing in the passage that prohibits the man and the woman from eating meat. He suggests that eating meat came after the fall. Gen 9:3 may then ratify the postfall practice of eating meat rather than inaugurate the practice, as is often understood.

[4:11]  ³ tn Heb “cursed are you from the ground.” As in Gen 3:14, the word “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 indicating source, then the idea is “cursed (i.e., punished) are you from [i.e., “through the agency of”] the ground” (see v. 12a). If the preposition is taken as separative, then the idea is “cursed and banished from the ground.” In this case the ground rejects Cain’s efforts in such a way that he is banished from the ground and forced to become a fugitive out in the earth (see vv. 12b, 14).

[4:26]  ⁴ tn The word “people” is not in the Hebrew text, but is supplied in the translation. The construction uses a passive verb without an expressed subject. “To call was begun” can be interpreted to mean that people began to call.

[4:26]  ⁵ tn Heb “call in the name.” The expression refers to worshiping the Lord through prayer and sacrifice (see Gen 12:8; 13:4; 21:33; 26:25). See G. J. Wenham, Genesis (WBC), 1:116.

[6:1]  ⁶ tn The Hebrew text has the article prefixed to the noun. Here the article indicates the generic use of the word אָדָם (’adam): “humankind.”

[6:1]  ⁷ tn This disjunctive clause (conjunction + subject + verb) is circumstantial to the initial temporal clause. It could be rendered, “with daughters being born to them.” For another example of such a disjunctive clause following the construction וַיְהִיכִּי (vayÿhiki, “and it came to pass when”), see 2 Sam 7:1.

[6:1]  ⁸ tn The pronominal suffix is third masculine plural, indicating that the antecedent “humankind” is collective.

[6:12]  ⁹ tn Or “God saw how corrupt the earth was.”

[6:12]  ¹⁰ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ¹¹ 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]  ¹² 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).

[7:3]  ¹³ tn Or “seven pairs” (cf. NRSV).

[7:3]  ¹⁴ tn Here (and in v. 9) the Hebrew text uses the normal generic terms for “male and female” (זָכָר וּנְקֵבָה, zakhar unÿqevah).

[7:3]  ¹⁵ tn Heb “to keep alive offspring.”

[11:2]  ¹⁶ tn Heb “they”; the referent (the people) has been specified in the translation for clarity.

[11:2]  ¹⁷ tn Or perhaps “from the east” (NRSV) or “in the east.”

[11:2]  ¹⁸ tn Heb “in the land of Shinar.”

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

[12:18]  ¹⁹ tn The demonstrative pronoun translated “this” adds emphasis: “What in the world have you done to me?” (R. J. Williams, Hebrew Syntax, 24, §118).

[16:14]  ²⁰ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ²¹ 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.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ²² tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[17:9]  ²³ tn The imperfect tense could be translated “you shall keep” as a binding command; but the obligatory nuance (“must”) captures the binding sense better.

[17:9]  ²⁴ tn Heb “my covenant.” The Hebrew word בְּרִית (bÿrit) can refer to (1) the agreement itself between two parties (see v. 7), (2) the promise made by one party to another (see vv. 2-3, 7), (3) an obligation placed by one party on another, or (4) a reminder of the agreement. In vv. 9-10 the word refers to a covenantal obligation which God gives to Abraham and his descendants.

[17:24]  ²⁵ tn Heb “the son of ninety-nine years.”

[17:24]  ²⁶ tn Heb “circumcised in the flesh of his foreskin” (also in v. 25).

[18:12]  ²⁷ tn Heb “saying.”

[18:12]  ²⁸ tn It has been suggested that this word should be translated “conception,” not “pleasure.” See A. A. McIntosh, “A Third Root ‘adah in Biblical Hebrew,” VT 24 (1974): 454-73.

[18:12]  ²⁹ tn The word “too” has been added in the translation for stylistic reasons.

[19:11]  ³⁰ tn Heb “from the least to the greatest.”

[19:11]  ³¹ tn Heb “they”; the referent (the men of Sodom outside the door) has been specified in the translation for clarity.

[19:21]  ³² tn Heb “And he said, ‘Look, I will grant.’” The order of the clauses has been rearranged for stylistic reasons. The referent of the speaker (“he”) is somewhat ambiguous: It could be taken as the angel to whom Lot has been speaking (so NLT; note the singular references in vv. 18-19), or it could be that Lot is speaking directly to the Lord here. Most English translations leave the referent of the pronoun unspecified and maintain the ambiguity.

[19:21]  ³³ tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”

[19:21]  ³⁴ tn The negated infinitive construct indicates either the consequence of God’s granting the request (“I have granted this request, so that I will not”) or the manner in which he will grant it (“I have granted your request by not destroying”).

[21:1]  ³⁵ sn The Hebrew verb translated “visit” (פָּקַד, paqad ) often describes divine intervention for blessing or cursing; it indicates God’s special attention to an individual or a matter, always with respect to his people’s destiny. He may visit (that is, destroy) the Amalekites; he may visit (that is, deliver) his people in Egypt. Here he visits Sarah, to allow her to have the promised child. One’s destiny is changed when the Lord “visits.” For a more detailed study of the term, see G. André, Determining the Destiny (ConBOT).

[21:1]  ³⁶ tn Heb “and the Lord did.” The divine name has not been repeated here in the translation for stylistic reasons.

[21:1]  ³⁷ tn Heb “spoken.”

[21:2]  ³⁸ tn Or “she conceived.”

[21:6]  ³⁹ tn Heb “Laughter God has made for me.”

[21:6]  ⁴⁰ tn The words “about this” are supplied in the translation for clarification.

[21:6]  ⁴¹ sn Sarah’s words play on the name “Isaac” in a final triumphant manner. God prepared “laughter” (צְחֹק, ysÿkhoq ) for her, and everyone who hears about this “will laugh” (יִצְחַק, yitskhaq ) with her. The laughter now signals great joy and fulfillment, not unbelief (cf. Gen 18:12-15).

[24:38]  ⁴² tn Heb “but to the house of my father you must go and to my family and you must take a wife for my son.”

[24:55]  ⁴³ tn Heb “her”; the referent (Rebekah) has been specified in the translation for clarity.

[25:21]  ⁴⁴ tn The Hebrew verb עָתַר (’atar), translated “prayed [to]” here, appears in the story of God’s judgment on Egypt in which Moses asked the Lord to remove the plagues. The cognate word in Arabic means “to slaughter for sacrifice,” and the word is used in Zeph 3:10 to describe worshipers who bring offerings. Perhaps some ritual accompanied Isaac’s prayer here.

[25:33]  ⁴⁵ tn Heb “Swear to me today.”

[25:33]  ⁴⁶ tn Heb “and he”; the referent (Esau) has been specified in the translation for clarity.

[25:33]  ⁴⁷ sn And sold his birthright. There is evidence from Hurrian culture that rights of inheritance were occasionally sold or transferred. Here Esau is portrayed as a profane person who would at the moment rather have a meal than the right to inherit. He will soon forget this trade and seek his father’s blessing in spite of it.

[26:27]  ⁴⁸ tn The disjunctive clause is circumstantial, expressing the reason for his question.

[27:12]  ⁴⁹ tn Heb “Perhaps my father will feel me and I will be in his eyes like a mocker.” The Hebrew expression “I will be in his eyes like” means “I would appear to him as.”

[28:16]  ⁵⁰ tn Heb “woke up from his sleep.” This has been simplified in the translation for stylistic reasons.

[28:16]  ⁵¹ tn Heb “said.”

[29:26]  ⁵² tn Heb “and Laban said, ‘It is not done so in our place.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons.

[29:26]  ⁵³ tn Heb “to give the younger.” The words “daughter” and “in marriage” are supplied in the translation for clarity and for stylistic reasons.

[29:28]  ⁵⁴ tn Heb “and Jacob did so.” The words “as Laban said” are supplied in the translation for stylistic reasons.

[29:28]  ⁵⁵ tn Heb “and he”; the referent (Jacob) has been specified in the translation for clarity.

[29:28]  ⁵⁶ tn Heb “the seven of this one.” The referent of “this one” has been specified in the translation as Leah to avoid confusion with Rachel, mentioned later in the verse.

[29:28]  ⁵⁷ tn Heb “and he gave to him Rachel his daughter for him for a wife.” The referent of the pronoun “he” (Laban) has been specified in the translation for clarity.

[30:2]  ⁵⁸ tn Heb “and the anger of Jacob was hot.”

[30:2]  ⁵⁹ tn Heb “who has withheld from you the fruit of the womb.”

[30:29]  ⁶⁰ tn Heb “and he said to him, ‘You know how I have served you.’” The order of the introductory clause and the direct discourse has been rearranged in the translation for stylistic reasons, and the referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[30:29]  ⁶¹ tn Heb “and how your cattle were with me.”

[31:5]  ⁶² tn Heb “I see the face of your father, that he is not toward me as formerly.”

[31:15]  ⁶³ tn Heb “and he devoured, even devouring.” The infinitive absolute (following the finite verb here) is used for emphasis.

[31:15]  sn He sold us and…wasted our money. The precise nature of Rachel’s and Leah’s complaint is not entirely clear. Since Jacob had to work to pay for them, they probably mean that their father has cheated Jacob and therefore cheated them as well. See M. Burrows, “The Complaint of Laban’s Daughters,” JAOS 57 (1937): 250-76.

[31:15]  ⁶⁴ tn Heb “our money.” The word “money” is used figuratively here; it means the price paid for Leah and Rachel. A literal translation (“our money”) makes it sound as if Laban wasted money that belonged to Rachel and Leah, rather than the money paid for them.

[31:18]  ⁶⁵ tn Heb “drove,” but this is subject to misunderstanding in contemporary English.

[31:18]  ⁶⁶ tn Heb “and he led away all his cattle and all his moveable property which he acquired, the cattle he obtained, which he acquired in Paddan Aram to go to Isaac his father to the land of Canaan.”

[31:23]  ⁶⁷ tn Heb “his brothers.”

[31:23]  ⁶⁸ tn Heb “him”; the referent (Jacob) has been specified in the translation for clarity.

[31:23]  ⁶⁹ tn Heb “and he pursued after him a journey of seven days.”

[31:23]  ⁷⁰ tn Heb “drew close to.”

[31:28]  ⁷¹ tn Heb “my sons and my daughters.” Here “sons” refers to “grandsons,” and has been translated “grandchildren” since at least one granddaughter, Dinah, was involved. The order has been reversed in the translation for stylistic reasons.

[34:18]  ⁷² tn Heb “and their words were good in the eyes of Hamor and in the eyes of Shechem son of Hamor.”

[35:5]  ⁷³ tn Heb “and they journeyed.”

[35:5]  ⁷⁴ tn Heb “and the fear of God was upon the cities which were round about them.” The expression “fear of God” apparently refers (1) to a fear of God (objective genitive; God is the object of their fear). (2) But it could mean “fear from God,” that is, fear which God placed in them (cf. NRSV “a terror from God”). Another option (3) is that the divine name is used as a superlative here, referring to “tremendous fear” (cf. NEB “were panic-stricken”; NASB “a great terror”).

[35:17]  ⁷⁵ tn The construction uses a Hiphil infinitive, which E. A. Speiser classifies as an elative Hiphil. The contrast is with the previous Piel: there “she had hard labor,” and here, “her labor was at its hardest.” Failure to see this, Speiser notes, has led to redundant translations and misunderstandings (Genesis [AB], 273).

[35:17]  ⁷⁶ sn Another son. The episode recalls and fulfills the prayer of Rachel at the birth of Joseph (Gen 30:24): “may he add” another son.

[35:27]  ⁷⁷ tn This is an adverbial accusative of location.

[35:27]  ⁷⁸ tn The name “Kiriath Arba” is in apposition to the preceding name, “Mamre.”

[35:27]  ⁷⁹ tn The Hebrew verb גּוּר (gur), traditionally rendered “to sojourn,” refers to temporary settlement without ownership rights.

[36:14]  ⁸⁰ tn Heb “daughter,” but see Gen 36:24-25.

[37:34]  ⁸¹ tn Heb “and put sackcloth on his loins.”

[38:1]  ⁸² tn Heb “went down from.”

[38:1]  ⁸³ tn Heb “and he turned aside unto.”

[38:1]  ⁸⁴ tn Heb “a man, an Adullamite.”

[39:17]  ⁸⁵ tn Heb “and she spoke to him according to these words, saying.”

[39:17]  ⁸⁶ sn That Hebrew slave. Now, when speaking to her husband, Potiphar’s wife refers to Joseph as a Hebrew slave, a very demeaning description.

[39:17]  ⁸⁷ tn Heb “came to me to make fun of me.” The statement needs no explanation because of the connotations of “came to me” and “to make fun of me.” See the note on the expression “humiliate us” in v. 14.

[40:9]  ⁸⁸ tn The Hebrew text adds “and he said to him.” This has not been translated because it is redundant in English.

[41:5]  ⁸⁹ tn Heb “coming up.”

[41:5]  ⁹⁰ tn Heb “fat.”

[41:22]  ⁹¹ tn Heb “and I saw in my dream and look.”

[41:35]  ⁹² tn Heb “all the food.”

[41:35]  ⁹³ tn Heb “under the hand of Pharaoh.”

[41:35]  ⁹⁴ tn Heb “[for] food in the cities.” The noun translated “food” is an adverbial accusative in the sentence.

[41:35]  ⁹⁵ tn The perfect with vav (ו) consecutive carries the same force as the sequence of jussives before it.

[41:42]  ⁹⁶ tn The Hebrew word שֵׁשׁ (shesh) is an Egyptian loanword that describes the fine linen robes that Egyptian royalty wore. The clothing signified Joseph’s rank.

[41:49]  ⁹⁷ tn Heb “and Joseph gathered grain like the sand of the sea, multiplying much.” To emphasize the vast amount of grain he stored up, the Hebrew text modifies the verb “gathered” with an infinitive absolute and an adverb.

[42:5]  ⁹⁸ tn Heb “in the midst of the coming ones.”

[43:27]  ⁹⁹ tn Heb “concerning peace.”

[45:16]  ¹⁰⁰ tn Heb “and the sound was heard.”

[45:16]  ¹⁰¹ tn Heb “was good in the eyes of.”

[45:17]  ¹⁰² tn Heb “and go! Enter!”

[45:21]  ¹⁰³ tn Heb “and the sons of Israel did so.”

[45:21]  ¹⁰⁴ tn Heb “according to the mouth of Pharaoh.”

[46:16]  ¹⁰⁵ tc The MT reads “Ziphion,” but see Num 26:15, the Samaritan Pentateuch and the LXX, all of which read “Zephon.”

[47:25]  ¹⁰⁶ tn Heb “we find favor in the eyes of my lord.” Some interpret this as a request, “may we find favor in the eyes of my lord.”

[47:25]  ¹⁰⁷ sn Slaves. See the note on this word in v. 21.

[48:11]  ¹⁰⁸ tn On the meaning of the Hebrew verb פָּלַל (palal) here, see E. A. Speiser, “The Stem pll in Hebrew,” JBL 82 (1963): 301-6. Speiser argues that this verb means “to estimate” as in Exod 21:22.

[48:11]  ¹⁰⁹ tn Heb “your face.”

[48:11]  ¹¹⁰ tn Heb “offspring.”

[48:12]  ¹¹¹ tn Heb “and Joseph brought them out from with his knees.” The two boys had probably been standing by Israel’s knees when being adopted and blessed. The referent of the pronoun “his” (Israel) has been specified in the translation for clarity.

[49:13]  ¹¹² tn The verb שָׁכַן (shakhan) means “to settle,” but not necessarily as a permanent dwelling place. The tribal settlements by the sea would have been temporary and not the tribe’s territory.

[49:13]  ¹¹³ map For location see Map1 A1; JP3 F3; JP4 F3.

[49:15]  ¹¹⁴ tn The verb forms in this verse (“sees,” “will bend,” and “[will] become”) are preterite; they is used in a rhetorical manner, describing the future as if it had already transpired.

[49:15]  ¹¹⁵ sn The oracle shows that the tribe of Issachar will be willing to trade liberty for the material things of life. Issachar would work (become a slave laborer) for the Canaanites, a reversal of the oracle on Canaan. See C. M. Carmichael, “Some Sayings in Genesis 49,” JBL 88 (1969): 435-44; and S. Gevirtz, “The Issachar Oracle in the Testament of Jacob,” ErIsr 12 (1975): 104-12.

[49:24]  ¹¹⁶ tn Heb “the arms of his hands.”

[49:24]  ¹¹⁷ tn Heb “from there,” but the phrase should be revocalized and read “from [i.e., because of] the name of.”

[49:24]  ¹¹⁸ tn Or “Stone.”