Kejadian 1:31

1:31 God saw all that he had made – and it was very good! ¹  There was evening, and there was morning, the sixth day.

Kejadian 6:12

6:12 God saw the earth, and indeed ²  it was ruined, ³  for all living creatures ⁴  on the earth were sinful. ⁵ 

Kejadian 8:11

8:11 When ⁶  the dove returned to him in the evening, there was ⁷  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth.

Kejadian 12:11

12:11 As he approached ⁸  Egypt, he said to his wife Sarai, “Look, ⁹  I know that you are a beautiful woman. ¹⁰ 

Kejadian 12:19

12:19 Why did you say, ‘She is my sister,’ so that I took her ¹¹  to be my wife? ¹²  Here is your wife! ¹³  Take her and go!” ¹⁴ 

Kejadian 15:4

15:4 But look, ¹⁵  the word of the Lord came to him: “This man ¹⁶  will not be your heir, ¹⁷  but instead ¹⁸  a son ¹⁹  who comes from your own body will be ²⁰  your heir.” ²¹ 

Kejadian 15:12

15:12 When the sun went down, Abram fell sound asleep, ²²  and great terror overwhelmed him. ²³ 

Kejadian 15:17

15:17 When the sun had gone down and it was dark, a smoking firepot with a flaming torch ²⁴  passed between the animal parts. ²⁵ 

Kejadian 16:6

16:6 Abram said to Sarai, “Since your ²⁶  servant is under your authority, ²⁷  do to her whatever you think best.” ²⁸  Then Sarai treated Hagar ²⁹  harshly, ³⁰  so she ran away from Sarai. ³¹ 

Kejadian 16:11

16:11 Then the Lord’s angel said to her,

“You are now ³²  pregnant

and are about to give birth ³³  to a son.

You are to name him Ishmael, ³⁴ 

for the Lord has heard your painful groans. ³⁵ 

Kejadian 17:20

17:20 As for Ishmael, I have heard you. ³⁶  I will indeed bless him, make him fruitful, and give him a multitude of descendants. ³⁷  He will become the father of twelve princes; ³⁸  I will make him into a great nation.

Kejadian 18:2

18:2 Abraham ³⁹  looked up ⁴⁰  and saw ⁴¹  three men standing across ⁴²  from him. When he saw them ⁴³  he ran from the entrance of the tent to meet them and bowed low ⁴⁴  to the ground. ⁴⁵ 

Kejadian 18:10

18:10 One of them ⁴⁶  said, “I will surely return ⁴⁷  to you when the season comes round again, ⁴⁸  and your wife Sarah will have a son!” ⁴⁹  (Now Sarah was listening at the entrance to the tent, not far behind him. ⁵⁰ 

Kejadian 18:31

18:31 Abraham ⁵¹  said, “Since I have undertaken to speak to the Lord, what if only twenty are found there?” He replied, “I will not destroy it for the sake of the twenty.”

Kejadian 19:20-21

19:20 Look, this town ⁵²  over here is close enough to escape to, and it’s just a little one. ⁵³  Let me go there. ⁵⁴  It’s just a little place, isn’t it? ⁵⁵  Then I’ll survive.” ⁵⁶ 

19:21 “Very well,” he replied, ⁵⁷  “I will grant this request too ⁵⁸  and will not overthrow ⁵⁹  the town you mentioned.

Kejadian 19:28

19:28 He looked out toward ⁶⁰  Sodom and Gomorrah and all the land of that region. ⁶¹  As he did so, he saw the smoke rising up from the land like smoke from a furnace. ⁶² 

Kejadian 20:3

20:3 But God appeared ⁶³  to Abimelech in a dream at night and said to him, “You are as good as dead ⁶⁴  because of the woman you have taken, for she is someone else’s wife.” ⁶⁵ 

Kejadian 22:1

The Sacrifice of Isaac

22:1 Some time after these things God tested ⁶⁶  Abraham. He said to him, “Abraham!” “Here I am!” Abraham ⁶⁷  replied.

Kejadian 22:20

22:20 After these things Abraham was told, “Milcah ⁶⁸  also has borne children to your brother Nahor –

Kejadian 24:43

24:43 Here I am, standing by the spring. ⁶⁹  When ⁷⁰  the young woman goes out to draw water, I’ll say, “Give me a little water to drink from your jug.”

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ⁷¹  Isaac was old and his eyes were so weak that he was almost blind, ⁷²  he called his older ⁷³  son Esau and said to him, “My son!” “Here I am!” Esau ⁷⁴  replied.

Kejadian 27:6

27:6 Rebekah said to her son Jacob, “Look, I overheard your father tell your brother Esau,

Kejadian 27:39

27:39 So his father Isaac said to him,

“Indeed, ⁷⁵  your home will be

away from the richness ⁷⁶  of the earth,

and away from the dew of the sky above.

Kejadian 29:25

29:25 In the morning Jacob discovered it was Leah! ⁷⁷  So Jacob ⁷⁸  said to Laban, “What in the world have you done to me! ⁷⁹  Didn’t I work for you in exchange for Rachel? Why have you tricked ⁸⁰  me?”

Kejadian 30:3

30:3 She replied, “Here is my servant Bilhah! Have sexual relations with ⁸¹  her so that she can bear ⁸²  children ⁸³  for me ⁸⁴  and I can have a family through her.” ⁸⁵ 

Kejadian 31:10

31:10 “Once ⁸⁶  during breeding season I saw ⁸⁷  in a dream that the male goats mating with ⁸⁸  the flock were streaked, speckled, and spotted.

Kejadian 32:18

32:18 then you must say, ⁸⁹  ‘They belong ⁹⁰  to your servant Jacob. ⁹¹  They have been sent as a gift to my lord Esau. ⁹²  In fact Jacob himself is behind us.’” ⁹³ 

Kejadian 37:13

37:13 Israel said to Joseph, “Your brothers ⁹⁴  are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” ⁹⁵  Joseph replied. ⁹⁶ 

Kejadian 38:23-24

38:23 Judah said, “Let her keep the things ⁹⁷  for herself. Otherwise we will appear to be dishonest. ⁹⁸  I did indeed send this young goat, but you couldn’t find her.”

38:24 After three months Judah was told, ⁹⁹  “Your daughter-in-law Tamar has turned to prostitution, ¹⁰⁰  and as a result she has become pregnant.” ¹⁰¹  Judah said, “Bring her out and let her be burned!”

Kejadian 38:29

38:29 But then he drew back his hand, and his brother came out before him. ¹⁰²  She said, “How you have broken out of the womb!” ¹⁰³  So he was named Perez. ¹⁰⁴ 

Kejadian 40:16

40:16 When the chief baker saw that the interpretation of the first dream was favorable, ¹⁰⁵  he said to Joseph, “I also appeared in my dream and there were three baskets of white bread ¹⁰⁶  on my head.

Kejadian 41:3

41:3 Then seven bad-looking, thin cows were coming up after them from the Nile, ¹⁰⁷  and they stood beside the other cows at the edge of the river. ¹⁰⁸ 

Kejadian 42:2

42:2 He then said, “Look, I hear that there is grain in Egypt. Go down there and buy grain for us ¹⁰⁹  so that we may live ¹¹⁰  and not die.” ¹¹¹ 

Kejadian 42:13

42:13 They replied, “Your servants are from a family of twelve brothers. ¹¹²  We are the sons of one man in the land of Canaan. The youngest is with our father at this time, ¹¹³  and one is no longer alive.” ¹¹⁴ 

Kejadian 42:22

42:22 Reuben said to them, “Didn’t I say to you, ‘Don’t sin against the boy,’ but you wouldn’t listen? So now we must pay for shedding his blood!” ¹¹⁵ 

Kejadian 42:27

42:27 When one of them ¹¹⁶  opened his sack to get feed for his donkey at their resting place, ¹¹⁷  he saw his money in the mouth of his sack. ¹¹⁸ 

Kejadian 42:35

42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid.

Kejadian 43:21

43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money – the full amount ¹¹⁹  – in the mouth of his sack. So we have returned it. ¹²⁰ 

Kejadian 48:1-2

Manasseh and Ephraim

48:1 After these things Joseph was told, ¹²¹  “Your father is weakening.” So he took his two sons Manasseh and Ephraim with him. 48:2 When Jacob was told, ¹²²  “Your son Joseph has just ¹²³  come to you,” Israel regained strength and sat up on his bed.

Kejadian 48:11

48:11 Israel said to Joseph, “I never expected ¹²⁴  to see you ¹²⁵  again, but now God has allowed me to see your children ¹²⁶  too.”

Kejadian 48:21

48:21 Then Israel said to Joseph, “I am about to die, but God will be with you ¹²⁷  and will bring you back to the land of your fathers.

[1:31]  ¹ tn The Hebrew text again uses הִנֵּה (hinneh) for the sake of vividness. It is a particle that goes with the gesture of pointing, calling attention to something.

[6:12]  ² tn Or “God saw how corrupt the earth was.”

[6:12]  ³ tn The repetition in the text (see v. 11) emphasizes the point.

[6:12]  ⁴ 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]  ⁵ 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).

[8:11]  ⁶ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ⁷ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[12:11]  ⁸ tn Heb “drew near to enter.”

[12:11]  ⁹ tn The particle הִנֵּה (hinneh, “look”) is deictic here; it draws attention to the following fact.

[12:11]  ¹⁰ tn Heb “a woman beautiful of appearance are you.”

[12:19]  ¹¹ tn The preterite with vav (ו) consecutive here expresses consequence.

[12:19]  ¹² tn Heb “to me for a wife.”

[12:19]  ¹³ tn Heb “Look, your wife!”

[12:19]  ¹⁴ tn Heb “take and go.”

[15:4]  ¹⁵ tn The disjunctive draws attention to God’s response and the particle הִנֵּה (hinneh, translated “look”) mirrors Abram’s statement in v. 3 and highlights the fact that God responded to Abram.

[15:4]  ¹⁶ tn The subject of the verb is the demonstrative pronoun, which can be translated “this one” or “this man.” That the Lord does not mention him by name is significant; often in ancient times the use of the name would bring legitimacy to inheritance and adoption cases.

[15:4]  ¹⁷ tn Heb “inherit you.”

[15:4]  ¹⁸ tn The Hebrew כִּי־אִם (ki-’im) forms a very strong adversative.

[15:4]  ¹⁹ tn Heb “he who”; the implied referent (Abram’s unborn son who will be his heir) has been specified in the translation for clarity.

[15:4]  ²⁰ tn The pronoun could also be an emphatic subject: “whoever comes out of your body, he will inherit you.”

[15:4]  ²¹ tn Heb “will inherit you.”

[15:12]  ²² tn Heb “a deep sleep fell on Abram.”

[15:12]  ²³ tn Heb “and look, terror, a great darkness was falling on him.”

[15:17]  ²⁴ sn A smoking pot with a flaming torch. These same implements were used in Mesopotamian rituals designed to ward off evil (see E. A. Speiser, Genesis [AB], 113-14).

[15:17]  ²⁵ tn Heb “these pieces.”

[16:6]  ²⁶ tn The clause is introduced with the particle הִנֵּה (hinneh), introducing a foundational clause for the coming imperative: “since…do.”

[16:6]  ²⁷ tn Heb “in your hand.”

[16:6]  ²⁸ tn Heb “what is good in your eyes.”

[16:6]  ²⁹ tn Heb “her”; the referent (Hagar) has been specified in the translation for clarity.

[16:6]  ³⁰ tn In the Piel stem the verb עָנָה (’anah) means “to afflict, to oppress, to treat harshly, to mistreat.”

[16:6]  ³¹ tn Heb “and she fled from her presence.” The referent of “her” (Sarai) has been specified in the translation for clarity.

[16:11]  ³² tn The particle הִנֵּה (hinneh) focuses on her immediate situation: “Here you are pregnant.”

[16:11]  ³³ tn The active participle refers here to something that is about to happen.

[16:11]  ³⁴ sn The name Ishmael consists of the imperfect or jussive form of the Hebrew verb with the theophoric element added as the subject. It means “God hears” or “may God hear.”

[16:11]  ³⁵ tn Heb “affliction,” which must refer here to Hagar’s painful groans of anguish.

[16:11]  sn This clause gives the explanation of the name Ishmael, using a wordplay. Ishmael’s name will be a reminder that “God hears” Hagar’s painful cries.

[17:20]  ³⁶ sn The Hebrew verb translated “I have heard you” forms a wordplay with the name Ishmael, which means “God hears.” See the note on the name “Ishmael” in 16:11.

[17:20]  ³⁷ tn Heb “And I will multiply him exceedingly, exceedingly.” The repetition is emphatic.

[17:20]  ³⁸ tn For a discussion of the Hebrew word translated “princes,” see E. A. Speiser, “Background and Function of the Biblical Nasi’,” CBQ 25 (1963): 111-17.

[18:2]  ³⁹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[18:2]  ⁴⁰ tn Heb “lifted up his eyes.”

[18:2]  ⁴¹ tn Heb “and saw, and look.” The particle הִנֵּה (hinneh) draws attention to what he saw. The drawn-out description focuses the reader’s attention on Abraham’s deliberate, fixed gaze and indicates that what he is seeing is significant.

[18:2]  ⁴² tn The Hebrew preposition עַל (’al) indicates the three men were nearby, but not close by, for Abraham had to run to meet them.

[18:2]  ⁴³ tn The pronoun “them” has been supplied in the translation for clarification. In the Hebrew text the verb has no stated object.

[18:2]  ⁴⁴ tn The form וַיִּשְׁתַּחוּ (vayyishtakhu, “and bowed low”) is from the verb הִשְׁתַּחֲוָה (hishtakhavah, “to worship, bow low to the ground”). It is probably from a root חָוָה (khavah), though some derive it from שָׁחָה (shakhah).

[18:2]  ⁴⁵ sn The reader knows this is a theophany. The three visitors are probably the Lord and two angels (see Gen 19:1). It is not certain how soon Abraham recognized the true identity of the visitors. His actions suggest he suspected this was something out of the ordinary, though it is possible that his lavish treatment of the visitors was done quite unwittingly. Bowing down to the ground would be reserved for obeisance of kings or worship of the Lord. Whether he was aware of it or not, Abraham’s action was most appropriate.

[18:10]  ⁴⁶ tn Heb “he”; the referent (one of the three men introduced in v. 2) has been specified in the translation for clarity. Some English translations have specified the referent as the Lord (cf. RSV, NIV) based on vv. 1, 13, but the Hebrew text merely has “he said” at this point, referring to one of the three visitors. Aside from the introductory statement in v. 1, the incident is narrated from Abraham’s point of view, and the suspense is built up for the reader as Abraham’s elaborate banquet preparations in the preceding verses suggest he suspects these are important guests. But not until the promise of a son later in this verse does it become clear who is speaking. In v. 13 the Hebrew text explicitly mentions the Lord.

[18:10]  ⁴⁷ tn The Hebrew construction is emphatic, using the infinitive absolute with the imperfect tense.

[18:10]  sn I will surely return. If Abraham had not yet figured out who this was, this interchange would have made it clear. Otherwise, how would a return visit from this man mean Sarah would have a son?

[18:10]  ⁴⁸ tn Heb “as/when the time lives” or “revives,” possibly referring to the springtime.

[18:10]  ⁴⁹ tn Heb “and there will be (הִנֵּה, hinneh) a son for Sarah.”

[18:10]  ⁵⁰ tn This is the first of two disjunctive parenthetical clauses preparing the reader for Sarah’s response (see v. 12).

[18:31]  ⁵¹ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[19:20]  ⁵² tn The Hebrew word עִיר (’ir) can refer to either a city or a town, depending on the size of the place. Given that this place was described by Lot later in this verse as a “little place,” the translation uses “town.”

[19:20]  ⁵³ tn Heb “Look, this town is near to flee to there. And it is little.”

[19:20]  ⁵⁴ tn Heb “Let me escape to there.” The cohortative here expresses Lot’s request.

[19:20]  ⁵⁵ tn Heb “Is it not little?”

[19:20]  ⁵⁶ tn Heb “my soul will live.” After the cohortative the jussive with vav conjunctive here indicates purpose/result.

[19:21]  ⁵⁷ 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]  ⁵⁸ tn Heb “I have lifted up your face [i.e., shown you favor] also concerning this matter.”

[19:21]  ⁵⁹ 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”).

[19:28]  ⁶⁰ tn Heb “upon the face of.”

[19:28]  ⁶¹ tn Or “all the land of the plain”; Heb “and all the face of the land of the circle,” referring to the “circle” or oval area of the Jordan Valley.

[19:28]  ⁶² tn Heb “And he saw, and look, the smoke of the land went up like the smoke of a furnace.”

[19:28]  sn It is hard to imagine what was going on in Abraham’s mind, but this brief section in the narrative enables the reader to think about the human response to the judgment. Abraham had family in that area. He had rescued those people from the invasion. That was why he interceded. Yet he surely knew how wicked they were. That was why he got the number down to ten when he negotiated with God to save the city. But now he must have wondered, “What was the point?”

[20:3]  ⁶³ tn Heb “came.”

[20:3]  ⁶⁴ tn Heb “Look, you [are] dead.” The Hebrew construction uses the particle הִנֵּה (hinneh) with a second person pronominal particle הִנֵּה (hinneh) with by the participle. It is a highly rhetorical expression.

[20:3]  ⁶⁵ tn Heb “and she is owned by an owner.” The disjunctive clause is causal or explanatory in this case.

[22:1]  ⁶⁶ sn The Hebrew verb used here means “to test; to try; to prove.” In this passage God tests Abraham to see if he would be obedient. See T. W. Mann, The Book of the Torah, 44-48. See also J. L. Crenshaw, A Whirlpool of Torment (OBT), 9-30; and J. I. Lawlor, “The Test of Abraham,” GTJ 1 (1980): 19-35.

[22:1]  ⁶⁷ tn Heb “he”; the referent (Abraham) has been specified in the translation for clarity.

[22:20]  ⁶⁸ tn In the Hebrew text the sentence begins with הִנֵּה (hinneh, “look”) which draws attention to the statement.

[24:43]  ⁶⁹ tn Heb “the spring of water.”

[24:43]  ⁷⁰ tn Heb “and it will be.”

[27:1]  ⁷¹ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ⁷² tn Heb “and his eyes were weak from seeing.”

[27:1]  ⁷³ tn Heb “greater” (in terms of age).

[27:1]  ⁷⁴ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[27:39]  ⁷⁵ tn Heb “look.”

[27:39]  ⁷⁶ tn Heb “from the fatness.”

[29:25]  ⁷⁷ tn Heb “and it happened in the morning that look, it was Leah.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through Jacob’s eyes.

[29:25]  ⁷⁸ tn Heb “and he said”; the referent (Jacob) has been specified in the translation for clarity.

[29:25]  ⁷⁹ tn Heb What is this you have done to me?” The use of the pronoun “this” is enclitic, adding emphasis to the question: “What in the world have you done to me?”

[29:25]  ⁸⁰ sn The Hebrew verb translated tricked here (רָמָה, ramah) is cognate to the noun used in Gen 27:35 to describe Jacob’s deception of Esau. Jacob is discovering that what goes around, comes around. See J. A. Diamond, “The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem,” VT 34 (1984): 211-13.

[30:3]  ⁸¹ tn Heb “go in to.” The expression “go in to” in this context refers to sexual intercourse.

[30:3]  ⁸² tn After the imperative, the prefixed verbal form with the conjunction indicates the immediate purpose of the proposed activity.

[30:3]  ⁸³ tn The word “children” is not in the Hebrew text but has been supplied in the translation for stylistic reasons.

[30:3]  ⁸⁴ tn Heb “upon my knees.” This is an idiomatic way of saying that Bilhah will be simply a surrogate mother. Rachel will adopt the child as her own.

[30:3]  ⁸⁵ tn Heb “and I will be built up, even I, from her.” The prefixed verbal form with the conjunction is subordinated to the preceding prefixed verbal form and gives the ultimate purpose for the proposed action. The idiom of “built up” here refers to having a family (see Gen 16:2, as well as Ruth 4:11 and BDB 125 s.v. בָנָה).

[31:10]  ⁸⁶ tn The sentence begins with the temporal indicator, “and it happened at the time of.”

[31:10]  ⁸⁷ tn Heb “in the time of the breeding of the flock I lifted up my eyes and I saw.”

[31:10]  ⁸⁸ tn Heb “going up on,” that is, mounting for intercourse.

[32:18]  ⁸⁹ tn The form is the perfect tense with the vav (ו) consecutive; it has the nuance of an imperfect of instruction.

[32:18]  ⁹⁰ tn The words “they belong” have been supplied in the translation for stylistic reasons.

[32:18]  ⁹¹ tn Heb “to your servant, to Jacob.”

[32:18]  ⁹² tn Heb “to my lord, to Esau.”

[32:18]  ⁹³ tn Heb “and look, also he [is] behind us.” The referent of the pronoun “he” (Jacob) has been specified in the translation for clarity.

[37:13]  ⁹⁴ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

[37:13]  ⁹⁵ sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

[37:13]  ⁹⁶ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

[38:23]  ⁹⁷ tn The words “the things” have been supplied in the translation for stylistic reasons.

[38:23]  ⁹⁸ tn Heb “we will become contemptible.” The Hebrew word בּוּז (buz) describes the contempt that a respectable person would have for someone who is worthless, foolish, or disreputable.

[38:24]  ⁹⁹ tn Heb “it was told to Judah, saying.”

[38:24]  ¹⁰⁰ tn Or “has been sexually promiscuous.” The verb may refer here to loose or promiscuous activity, not necessarily prostitution.

[38:24]  ¹⁰¹ tn Heb “and also look, she is with child by prostitution.”

[38:29]  ¹⁰² tn Heb “Look, his brother came out.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to view the scene through the midwife’s eyes. The words “before him” are supplied in the translation for stylistic reasons.

[38:29]  ¹⁰³ tn Heb “How you have made a breach for yourself!” The Hebrew verb translated “make a breach” frequently occurs, as here, with a cognate accusative. The event provided the meaningful name Perez, “he who breaks through.”

[38:29]  ¹⁰⁴ sn The name Perez means “he who breaks through,” referring to Perez reaching out his hand at birth before his brother was born. The naming signified the completion of Tamar’s struggle and also depicted the destiny of the tribe of Perez who later became dominant (Gen 46:12 and Num 26:20). Judah and his brothers had sold Joseph into slavery, thinking they could thwart God’s plan that the elder brothers should serve the younger. God demonstrated that principle through these births in Judah’s own family, affirming that the elder will serve the younger, and that Joseph’s leadership could not so easily be set aside. See J. Goldin, “The Youngest Son; or, Where Does Genesis 38 Belong?” JBL 96 (1977): 27-44.

[40:16]  ¹⁰⁵ tn Heb “that [the] interpretation [was] good.” The words “the first dream” are supplied in the translation for clarity.

[40:16]  ¹⁰⁶ tn Or “three wicker baskets.” The meaning of the Hebrew noun חֹרִי (khori, “white bread, cake”) is uncertain; some have suggested the meaning “wicker” instead. Comparison with texts from Ebla suggests the meaning “pastries made with white flour” (M. Dahood, “Eblaite h¬a-rí and Genesis 40,16 h£o„rî,” BN 13 [1980]: 14-16).

[41:3]  ¹⁰⁷ tn Heb “And look, seven other cows were coming up after them from the Nile, bad of appearance and thin of flesh.”

[41:3]  ¹⁰⁸ tn Heb “the Nile.” This has been replaced by “the river” in the translation for stylistic reasons.

[42:2]  ¹⁰⁹ tn Heb “and buy for us from there.” The word “grain,” the direct object of “buy,” has been supplied for clarity, and the words “from there” have been omitted in the translation for stylistic reasons.

[42:2]  ¹¹⁰ tn Following the imperatives, the prefixed verbal form with prefixed vav expresses purpose of result.

[42:2]  ¹¹¹ tn The imperfect tense continues the nuance of the verb before it.

[42:13]  ¹¹² tn Heb “twelve [were] your servants, brothers [are] we.”

[42:13]  ¹¹³ tn Heb “today.”

[42:13]  ¹¹⁴ tn Heb “and the one is not.”

[42:22]  ¹¹⁵ tn Heb “and also his blood, look, it is required.” God requires compensation, as it were, from those who shed innocent blood (see Gen 9:6). In other words, God exacts punishment for the crime of murder.

[42:27]  ¹¹⁶ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

[42:27]  ¹¹⁷ tn Heb “at the lodging place.”

[42:27]  ¹¹⁸ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

[43:21]  ¹¹⁹ tn Heb “in its weight.”

[43:21]  ¹²⁰ tn Heb “brought it back in our hand.”

[48:1]  ¹²¹ tn Heb “and one said.” With no expressed subject in the Hebrew text, the verb can be translated with the passive voice.

[48:2]  ¹²² tn Heb “and one told and said.” The verbs have no expressed subject and can be translated with the passive voice.

[48:2]  ¹²³ tn Heb “Look, your son Joseph.”

[48:11]  ¹²⁴ 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]  ¹²⁵ tn Heb “your face.”

[48:11]  ¹²⁶ tn Heb “offspring.”

[48:21]  ¹²⁷ tn The pronouns translated “you,” “you,” and “your” in this verse are plural in the Hebrew text.